YALE UNIVERSITY
LIBRARY

THE LIBRARY OF THE
DIVINITY SCHOOL

THE

THEOLOGY OF THE BIBLE:

ITSELF THE TEACHER,

ITS OWN INTEEPEETEE,

FIVE VERSIONS OF THE OLD TESTAMENT, AND FOUR OF THE NEW, COMPARED
¦WITH THE ORIGINALS.

BY
OLIVER SPENCER HALSTED,
eX-CHANOELLOE OF THE STATE OF NEW JERSEY.

The just by faith, shall live again :
Hahafe. 2:4; Rom. 1 : 17 ; Gal. 3 : 11 ; Heb. 10 : 1

PUBLISHED BY THE AUTHOE, 41? BROAD STREET, NEWARK,
NEW JERSEY.
1866.

Entered, according to Act of Congress, in the year 1866, hy
OLIVER SPENCER HALSTED,
In the Clerk's Office of the District Court of the United States for the District of New Jersey.

JOHN p. teow & CO.,
PRINTERS, STEREOTYPERS, tf ELECT ROTYPERS,
60 GEEENE STREET, N.Y.

INDEX.

For the promise cited on the, Title Page, "The just by faith, shall live
again; "see Habak. 2: 4, page 216; Job 14 : 14, pages 278-9 under
John 12 : 25 ; Rom. 1 : IT, page 607 ; Gal. 3 : 11, page 617 ; Heb. 10 :
38, 39, page 302-3.
Read the Prefatory remarks, page 1.
' Read the conclusion, page 3,60^ and following. (The Author thought
that proofs should precede conclusion : that it was better to say at
the end what had been proved than to promise at the beginning would
would be.)
The plan of the work is simple. The Heb. word, and its meaning, are first made
familiar to the reader, and then is followed all through the Old Testament, every pas
sage where it occurs being given, and the varidus words are given which are used for
it in the five different versions examined, namely, the Greek (Gr.) version — called the
Septuagint; the Latin (Lat.) version called the Vulgate, which the Roman Church
insists is the only authentic version ; the Italian (Ital.) version ; the Douay version ;
and the English version (E. V.) For example, the Heh. word en-phsh — breath, for
which the E. V. has about half the time soul, is first taken, and is followed through all
the Old Testament. And the several Greek words used in the Gr. version of the Old
Testament for the Heh. words examined, are followed through the New Testament.
For example, pmche, the Greek word generally used [in the Gr. version of the Old
Testament for the Heb. word enphsh, is followed through all the New Testament, and
the various words used for it in the four versions of the New Testament are given.
The reader soon becomes so familiar with the Heb. word for which the E. V. has so
often soul, spirit, ghost, &c., that it is not necessary to repeat often the meaning of the
Heb. word. In other instances where a Heb. word is used (always in our own letters),
the meaning of it immediately follows, so that the English may he read as if the
Heb. word was not introduced.
It would require a very minute and extended index to lead to all the information con
tained in the book. But something of the kind may aid in giving the reader an ad
equate idea of the work, and lead to a more* thorough reading of it.
SOUL, pages 2 to 360. But many things not expected will be found in
those pages.
Correct translation of G-en. 35 : 18, — the English Version of which is so
important to orthodoxy, — page 14 ; and see page 613, near the top.
The en-phsh— breath, (English version so often soul,) is in the blood.
Lev. 17: 11-14, pages 29-30.

INDEX.
Dead en-phsh— breath — soul, (English version dead body,) Lev. 21 : 11 ;
page 32.
Dead en-phsh, E. V. dead body, Numb. 6 : 6 ; 9 : 6, 7, 10 : pages 39-40.
Dead en-phsh, E. V. dead body, Numb. 19 : 11; page 42.
Let die en-phsh — breath — soul — of me, E. V. let me die, Numb. 23 : 10 ;
page 44.
The two Hebrew words en-phsh chayah — breath breathing — occur twelve
times in the Pentateuch — the five books of Moses, namely : Gen. 1 :
20, 21, 24, 30 ; 2 : 7, 19 ; 9 : 10, 12, 15, 16 ; Levit. 11 : 10, 46. Turn
to these passages, given in their order in die Book. The Douay gives
living soul " in five of these passages, namely : Gen. 2 : 7, page 4, 5 ;
Gen. 9: 10, 12, 15, 16, pages 10-11. The E. V. gives Iwincfsoul in but
one of them, namely: Gen. 2: 7.
Examination of Commentator Scott's Note to Geu 2: 7, page 68 to 71,
The Witch of Endor, 1 Sam. 28 : 8, page 412 and following.
The E- V- of Psalm 16: 10, "Thou wilt not leave my soul in hell," &c,
corrected, page 114 and following.
Bishop Hobart's and Episcopacy's understanding of that verse (Psalm
16: 10) overthrown, pages 116 to 124.
The E. V. of Psalm 49 : 11, "Their inward thought (is that) their houses
(shall continue) for ever," corrected, page 134.
Conversation with a Bishop in reference to that verse (Psalm 49 : 11)
pages 138 to 143.
Remarks on the Books called Apocryphal, pages 220, 256.
Various Heathen notions of what is called the soul, pages 266-7.
As to the E. V. of Gen. 2 : 7, see 1 Cor. 15 : 45, page 292.
How Esdras — Ezra — giv§s Gen. 2 : 7, page 6.
" Thou shalt go to thy fathers ;" " they were gathered unto their fathers, "
meaning of, page 318 to 323.
Bishop Hobart's and Episcopacy's theory of departed souls — spirits — ¦
ghosts, page 320 to 322.
Dives and Lazarus, page 320,321 ; and Whately's remarks, page 322.
The transfiguration — Moses and Elias, and remarks by Whately, page
352-3.
The Christ's proof to the Sadducees that there would be a resurrection
from among dead, page 323-4.
How Albert Barnes, D. D., gets at the idea of inherent immortality
page 325 to 330.

INDEX. Ill
Views of John Milton, page 329 to 347.
Views of John Locke, page 347 to 349.
Views of Archbishop Whately, page 340, 342, 349 to 353 ; 356, se
cond paragraph, 583, 616, 622 under 2 Tim. 4 : 8, 627, 628.
En-phsh — breath — soul — of every breathing thing, Job 12: 10, page 99;
Numb. 31: 28, page 50 ; Rev. 8: 9; 16: 3; page 316.
TheE. V. of Acts 13. 48, "As many as were ordained to eternal life
believed," corrected, page 328.
SPIRIT, page 360 to 433. And this word has been to some extent antici
pated nnder the word Soul. The Hebrew ruach roe — breath bad — bad
breath — is a Hebrew expression for disease, sickness ; 1 Sam. 16 r 14,
16, 23 ; in each of which verses the Douay has evil spirit, and the E. V.
has evil spirit, page 387-8.
All breathing creatures are spirits as well as souls, ghosts ; the three
words mean the same, namely, breaths. See Hosea 4 : 3,. page 210,
where Psal. 104 : 29 is cited.
E. V., "Who maketh his angels spirits." The Douay in Psal. 104: 4,
has " Who makest thy angels spirits;'' and theE. V. there has, " Who
maketh his angels spirits." In Hebrews 1 : 7, the Rlieims Romish ver
sion of the Now Testament, published with the Douay of the Old
Testament, has "He maketh his angels spirits," with a comma after
angels. The E. V. there has " Who maketh his angels spirits," with
no comma after angels. The true Scripture is, "He maketh winds
messengers of him." See page 395, 432-3. As to who Geddes was,
see page 431.
Spirits in prison ; see page 341 to 343.
GHOST; see Gen. 6: 17; 7: 21,22; page 8, 9; Job 11 : 20, page 98 ;
Jer. 15 : 9, page 189 190; Lament. 1 : 19, page 198; Acts 5: 5, 10, page
285; Acts 12: 23, page 286; and see page 415, 416, for other passages
where the Rheims gives ghost, and' the E. V. the same, and see page
190, 370.
DEATH. The meaning of this word is conclusively shown in connection
with the words before given, and read page 360.
PADADISE; page 487 to 497.
HELL; page 433 to 454. This word, also, has been^ partly anticipated;
see page 121 to 124.
GEHENNA; see page 259 to 262, and 274 under Luke 12; 4, 5.
SATAN, Devil ; page 454 to 487.

IV INDEX.
Devils in the hogs, Page 469, commence at Matt. 8. 17, page 467, see
remarks of Draper and Thomasius, page 485 ; Bekker's exposure of
the orthodox notion of Devils, page 486-7.
DAMNATION — its meaning. What orthodoxy means by it, page 444-5-
6-7; and John 5 : 29, page 592.
For the E. V. word punishment, in Matt. 25 : 46 ; the Gr. word is Ko-
lasis — cutting off; see page 586.
HEAVEN; page 497 and following.
Localization of Heaven, by Pope Gregory, page 563. Patristic Geo-
phy and Astronomy, page 530, 531.
RESURRECTION, page 564 and following.
For Acts 24 : 15 ; the verse relied on as teaching the resurrection of the
unjust; see page 593-4-5 and page 600 (beginning with Acts 13 : 26)
to 610.
The E. V. of Psal. 37: 37, 38, corrected. See page 171-2, under
Prov. 24, 14 and page 44-5-6, under Numb. 23: 10, where the two
verses in Psal. are given.
The true rendering of 1 Cor. 15 : 22, given page 333, near the foot, and
page 344. TheE. V. there, is, "For as in Adam all die, even so in
Christ shall all be made alive."
Conversation with a Bishop, on Resurrection, page 336.
Testimony of the Catacombs, page 314, 315, under Rev. 6 : 11, and page
628-9.
What translators can do by transposing words to suit a theory, see Acts
13 : 48 ; 2 Tim. 1 : 10, page 325 to 328, and Acts 4: 2, page 599.
The E. V. of Job 19 : 25 corrected, page 569, and Job 13 : 28, page 565.

THEOLOGY OF THE BIBLE:
ITSELF THE TEACHER AND ITS OWN INTERPRETER.

A new English version of all the Bible, however much to be
desired, is not necessary for the development of what most concerns
us to know, — the will and purpose of God in reference to mankind.
The meaning of a few of the leading words of Scripture, in fact of
any one of several of them, makes His revelation in that respect,
plain, simple, and harmonious from beginning to end ; just what
was certainly intended ; easy to be understood by the faculties he
himself gave, and to which it is addressed.
The words I refer to, I take from the English version. They
are the words : soul ; spirit ; ghost ; death ; paradise ; hell ; satan ;
devil ; heaven ; and the word and subject, resurrection ; and to
whom the promise is made of becoming a child of the resurrection.
The Bible is its own dictionary; its own interpreter. By its
various modes of expressing the same idea, it so fixes the meaning
of each of these words, as to render that meaning incontrovertible.

THEOLOGY OE THE BIBLE.

SOUL.

The first place where the word soul occurs in the English ver
sion is Gen. 2 : 7 ; in its phrase " and man became a living soul.
The Hebrew words there are, nphsh hhyh, to be sounded en-phsh
chay-ah. I do not give the Heb. characters — letters — in these
words, but express them as they are expressed in our letters by
Professor Charles Wilson, Professor of Hebrew in the University
of St. Andrew's ; and I sound the words according to the sounds
he gives to the letters. These are two of the many onomatopoietic
words found in the Heb. ; that is, words which by the sounds of
them express the thing signified: nphsh is composed of three
consonants, n, ph, sh, and cannot be sounded without a vowel
sound ; but the letter n contains the short vowel sound of e ; it
requires en to sound n ; and nphsh is to be sounded in two sylla
bles, thus, en-phsh. Inspire, draw in, through the mouth, en ; and
exspire, breathe out, through the mouth, phsh, in one syllable,
giving to ph the sound of our f; and you have the action of
breathing in and out through the mouth ; the Heb. word phh is
mouth. Accordingly, the Heb. nphsh, as a verb, is defined, to take
breath ; and as a noun, is defined, breath. The other word, hhyh,
is composed of three letters, hh, y, h, the first and last, consonants ;
the middle letter, a vowel ; and this word is to be sounded in two
syllables. Draw in, through the mouth and throat, with a strong
guttural sound, chay, in one syllable, giving a slight hard sound to
the c, and the rough spiritus — rough breathing — to the h, and
breathe out the syllable ah ; and you have inbreathing and out-
breathing through the throat and mouth: and, sounding the two
words together, you have by en-phsh, inbreathing and outbreathingj
and by chay-ah, inbreathing and outbreathing repeated. When the
breath goes out with the last syllable of en-phsh, it is drawn back
again with the first, syllable of chay-ah. And the great Hebrew
lexicographer Gesenius says, that the idea of the Heb. word
chay-ah is that of breathing; inasmuch, says he, as the life of
animate beings is discerned by their breathing ; and he adds, com
pare en-phsh ; showing that the two words express the same thing.
And since getting his lexicon, the late edition, I have found near
fifty of these onomatopoietic words, expressly so called by him.

THEOLOGY OF THE BIBLE. 3
And certainly this was the most natural way of forming words,
in the construction of a primitive language by alphabetical letters.
The Greek noun used by the Septuagint in Gen. 2 : 7, for
the Heb. noun en-phsh, is psuche — breath, from the Gr. verb
psucho — to breathe, to blow ; and the two Gr. words there used
for en-phsh chay-ah are psuche zosa.
I once asked a D. D., a graduate of the Princeton Theological
Seminary, and who had received the doctorate from that institu
tion, what the Gr. word was, where the E. V. had soul, in Gen.
2 : 7. He said he supposed it was psuche. I then asked him if
that Gr. word had occurred before in the Septuagint. He said he
didn't know that it had. I told him it occurred four times in the
first chapter, and gave him the verses. After satisfying himself as
to the two Gr. words, psuche zosa, he said he had a smattering of
the Heb. ; and, after finding the two Heb. words in Gen. 2 : 7,
and in the four verses of the first chapter, he said, " Yes, the same
two Heb. words are used in each of those verses." This incident
shows the strange state of things, that the very first chapter of the
Bible is not read even in that so-called Theological Institution,
either in the Heb. or in the Gr.
I now, before rendering the Heb. of Gen. 2 : 7, give, in then-
order, the places where the Heb. word en-phsh — Gr., psuche, occurs
in the first chapter of Genesis :
Heb. And said God, Let multiply those waters reptiles en-
phsh chay-ah— breath breathing. [Most interpreters . ig
take chay-ah, in this connection, to be the adjective
'or participle, whioh gives for the two words, breath breathing. Our
word living is not a synonym with breathing ; but is an equivalent ;
because to breathe is to live, and to live is to breathe. Hence the
Romish Douay version, and the E. V., where it suits them, give
living instead of breathing ; which gives, for the two words used
here, breath living, i. e. living breath. The Heb., the Gr., the Lat.,
and the Ital. put the noun before the adjective, and before the
participle; we put the noun after them. And if we give living
breath here, the preposition of must bfe inserted, so as to read,
reptiles of living breath. But Gesenius takes chay-ah, in this
connection, to be the genitive of the noun chay-ah ; and he gives
for the two words enphsh chay-ah, " animal of life," i. e., says he,
endued with life ; " living creature ; " citing Gen. 1 : 21, 24, and
Gen. 2 : 7 ; 2 : 19, and others ; giving also the German, living seele
(defined by the German and English dictionary, soul, among other

i THEOLOGY OF THE BIBLE.
significations), equivalent, says he, to the German, living wesen
(living being). So that Gesenius renders the Heb. en-phsh chay-ah,
in Gen. 1 : 20, 21, 24, 30, and in Gen. 2 : 7, and other places, " ani
mal of life ; " " living creature." The Lat. word animal is from
the Lat. noun anima, breath, and signifies, a breathing creature ;
and our word animal is the Lat. word, and signifies the same.]
The Gr. in Gen. ] : 20, gives, reptiles psuehon zoson [genitive plural
of psuche zosa] — reptiles of breath breathing [zoson being the par
ticiple of the verb zao, to breathe]. Before I had met the word
onomatopoietic, it had occurred to me, that the sounds of this Gr.
verb zao expressed inbreathing and outbreathing ; especially
through the nose. Sound it in two syllables, sa-6: draw in za,
somewhat hard, making a sound in the upper part of the nose : the
exspiration is the sound of the long o. The Rom. Lat. version gives,
in Gen. 1 : 20, reptiles animce viventis [genitive singular of anima
vivens], reptiles of breath living — living breath. The Rom. Ital.
version gives, reptiles (that may be) animali viventi — animals
living. The Douay, published in 1609, three years before our
E. V. was published, gives in this verse, " the creeping creature
having life." The E. V. gives, " the moving creature that hath
life." Heb., . . . and every enphsh chay-ah. Gr., and every psuchen
zoon — every breath of breathing creatures [soon is
Gen. i. 21. the genitive plural of zoon, which Donegan defines, a
living creature, an animal ; animal, as before said, means a breath
ing creature]. The Lat. is, and every animam viventem. Ital., and
every animal vivente. Douay, and every living and moving crea
ture. E. V., and every living creature that moveth.
Heb., . . . en-phsh chay-ah. Gr., psychen zosan — breath breath
ing. Lat., animam viventem. Ital., animali viventi.
Gen. i. 24. Douay, the living creature. E. V., the living creature.
Heb., And to every .... which in it en-phsh chay-ah — breath
breathing. Gr., which hath in itself psuchen zoes —
breath of life. [The Greek here agrees with Gesenius
in making chay-ah the genitive of the substantive chay-ah. But
in verses 20, and 24, it gives the participle of zao ; showing
that the Hebrews who translated the Heb. Scriptures into Gr.
understood that chay-ah might be either the participle of the
verb chay-ah, or the genitive of the noun chay-ahi] The Latin in
1 : 30, is, in which is anima vivens. Ital., in which (is) anima
vivente. [Graglia, in his Ital. and English dictionary, gives

THEOLOGY OF THE BIBLE. 5
but one word for the Ital. anima; and that word is soul. I do
not know what he would have us understand by the word soul.
It is probable he means the Romish dogma, the immortal soul, with
which Romanism has ruled so-called Christendom for more than
1500 years. Rendering the Ital. word anima according to Gra-
glia's definition of it, we have in the Ital. of this verse : But to all
the beasts, and to all the birds of the heaven — the sky — the air,
and to all the animals that creep upon the earth, in the which is
soul living — living soul.] The Douay of this verse is : And to all
the beasts, and to every fowl of the air, wherein there is life. E.
V., of the air, etc., wherein (there is) life.
Heb., And fashioned (as a potter fashioneth clay, says Gesenius,
under itsr), Jehovah, that man [referring to man
in Gen. 1 : 26], dust, or, of dust, of this earth, or,
ground ; and iphhh — blowed, breathed, into the aphi of him —
the breathing members — breathing places — of him, nshrne —
breath — spirit — soul — hhiim — of lives [plural ; bnt uniformly
rendered life], and lived — existed — that man I [a Heb. prepo
sition, defined, in ; by reason of ; into ; unto], in — by reason
of — en-phsh chay-ah ; or, was made that man into, unto, en-phsh
chay-ah. [The Heb. word iphhh, in this verse, is a contraction
of inphhh, the future tense of the verb nphhh, converted into
the preterite by the preceding u ; called, in such position,
the u conversive. The verb nphhh is an onomatopoietic, says
Gesenius ; sound it en-phach. The noun nshme used in the verse is
defined by Gesenius, " breath ; spirit ; soul ; by metonymy, says he,
" that which has breath, a living creature, Lat, animans ; " equiv
alent, says he, to the Heb. en-phsh, Gr. psuche. We have in this
verse the same two Heb. words, en-phsh chay-ah, used in each of the
four verses in the first chapter, before given.] The Gr. of Gen. 2 : 7,
is, And figured — made an image of — fabricated (especially in
clay, says Donnegan's Gr. Lex.) — God ton — that — man, earth, or a
heap of earth, out of this earth — ground ; and inspired — blew
into — inflated — the prosopon — face — person — of him [face is often
used for person, as we shall see] pnoen — breath — zoes — of life ;
and lived — existed — that man in — in consequence of— psuchen
zosan [the same two Gr. words, and in the same case, used in Gen.
1 : 24] ; or, was made that man into — up to — even to — psuchen
zosan. The Lat. is, moulded — fashioned — built — therefore — then,
— Doininus Deus, the man out of mud — slime — clay, of the earth
— ground ; and inspired — inbreathed — into the face — make — fash-

6 THEOLOGY OF THE BIBLE.
ion — stature — outside form — of him spiraculum vita} — breathing
vent of life; and was made the man to — for — into — until — ani
mam viventem. [The same two Lat. words used four times in the
first chapter, twice in the same case as here, namely, Gen. 1 : 21,
and 24 ; once in the genitive, v. 20 ; and once in the nominative, v.
30.] The Ital. is, And the Lord God formed the man (of the) dust
of the earth — soil, and to him breathed at the nostrils a breath
vital — alive, and the man was made anima vivente. [The same
two Ital. words, and in the same case, as in Gen. 1 : 30.] The
Douay of the verse is, And the Lord God formed man of the
slime of the earth : and breathed into his face the breath of life,
and man became a living soul. The E. V. is, And the Lord God
formed man (of) the dust of the ground, and breathed into his
nostrils the breath of life ; and man became a living soul. [The
expression " breathed into his nostrils," used here in the E. V., falls
short of the expression used in the Heb., and short of that used in
either the Gr., the Lat., the Douay, or the Ital. version; and is
inadequate; for it is plain that such a working of the internal
organism, the lungs, heart, liver, blood, and its circulation, must
have been produced by inflating the breathing members (as the
Heb. has it), as to cause breathing, inspiring and exspiring, without
volition — act of will, else the man's first sleep would have been his
last. In sleep he would forget to do that act of will. The Ital., the
Douay, and the E. V. take no notice of, give nothing for, the preposi
tion used by the Lat., the Gr., and the Heb., respectively, before their
respective words, animam, psuchen, en-phshl\ In 2 Esdras, which I
find in the so-called Apocrypha, given in the E. V. I am using, not
given in my copy of the Heb., I find this verse, ch. 3 : 5 : And gavest
a body unto Adam without soul [the Heb. word would be en-phsh,
the Gr., psuche — breath, and the E. V. word soul used here in the
E. V. means breath, as the rest of the verse shows], which was the
workmanship of thine hands, and didst breathe into him the breath
of life, and he was made living before thee. [Esdras was the same
man, Ezra, who wrote the book of Ezra, given as canonical.]
Heb. And fashioned, as a potter fashioneth clay, Jehovah God,
out of this earth — ground — all chay-t for chay-ut,
plural of chay-ah, all breathing, of those fields, and
every winged of those heavens, and brought to that man, for
to see what he will — [for, would ; the Heb. has no subjunctive
mood ; the future tense of the indicative is used for the sub
junctive mood] — would name for them ; and whatever named for

THEOLOGY OF THE BIBLE. 7
them that man, en-phsh chay-ah, that, name of them [i. e.
whatever that man named any en-phsh chay-ah, that (was)
the name of him : the Heb. has no neuter gender ; the masculine
is used for the neuter ; sometimes the feminine is so used].
(Gesenius, under nphsh, says: Interpreters have differed in
their renderings of the last clause of this verse ; he renders it
thus : " and whatsoever Adam called them, the living creatures [for
the Heb. en-phsh chay-ahi], that was their name "). The Gr., in this
verse, has psuchen zosan, the same two words, and in the same
case, as in Gen. 1 : 24 and 2:7; Lat., the same two words, anima
vivens, used in the four verses of chap, first, and in 2 : 7 ; the
Ital., in 2 : 19, gives, and whatever name Adam should put to each
animate [for the Heb., en-phsh chay-ah; Gr. psuche zosa; Lat.,
anima vivevis] it should be his name. The Douay of the verse
is, And the Lord God having formed out of the ground all the
beasts of the earth, and all the fowls of the air, brought them
to Adam, to see what he would call them ; for whatsoever Adam
called any living creature, the same is its name. E. V., and
whatsoever Adam called every living creature, that (was) the name
thereof. Gen. 2 : 20 ; Heb., u — Then named that man names to every
that domestic animal, and to winged of those heavens, and to all
beasts of those fields. [The same creatures called in v. 19, en-phsh
cliay-ah y for which, in Gen. 2 : 7, the Douay, and E. V., give liv
ing soul.]
Gen. 6 : 6 ; Heb., u — Then — inhm, panted, Jehovah that he had
made man on earth [inhm is the future of the verb nhm, converted
into the preterite by the u, preceding : Gesenius defines nhm, to
pant, and says it is an onomatopoietic word : sound it en-chm : it is,
like nphsh, composed of three consonants, and, of course, cannot be
sounded without a short vowel sound ; there is a short vowel sound
in n — en : by sounding en short in the first syllable, the second syl
lable chm can be sounded without the short vowel sound in m —
em, or with it : the sound of the em m, sounding the last syllable
very short, would be hardly perceptible : and, sounding both sylla
bles short and quick, we have the sounds of panting.] The Ital. in
this verse is : And he repented. The Douay is : It repented him,
E. V., And it repented the Lord.
Gen. 6:1; The Heb. has the same verb nhm — en-chm.
Ital., I repented. Douay, for it repented me. E. V., for it re
pented me.

8 THEOLOGY OF THE BIBLE.
Gen. 6 : 12 ; Heb., hi bshr — every flesh [i. e. every breathing
flesh]. (Gesenius, under bshr, gives, for kl bshr, all living creatures,
citing Gen. 6 : 13, 17, 19 ; 7 : 15, 16, 21 ; 8 : 17 ; specially, says he,
all men, the whole human race, citing this verse Gen. 6 : 12 ; Ps.
65 : 3, E. V., v. 2 ; Ps. 145 : 21 ; Isa. 40 : 5, 6.) The Gr., in Gen.
6 : 12, is, every flesh [flesh is used here as equivalent to en-phsh —
breath, as we shall see it frequently used. They are both used, by
Synecd., for the whole corporeal, breathing, and thereby living,
creature]. Gen. 6 : 17 ; Heb., For I, surely I, causing to come in
[the participle of the causative form of the verb, used for,
I will cause to come in] that^ inundation of waters upon this land,
— country — earth, for to destroy every flesh which in it ru-ach
chay-im [plural of chay-ah, some nouns have both ut, and im in
the plural] — breath of lives — life — from under those heavens ; every
which on land — country — earth — ighuo, shall breathe out — ex-
spire. [The verb ghuo is plainly an onomatopoietic. Breathe out
ghu, giving a slight hard sound to the g, and the rough spiritus —
breathing — to the h, making one sound outwards for ghu, and con
tinue the outbreathing with the sound of the o long, and you have
the sounds of exspiring — breathing out the last breath. This Heb.
verb is the vert\used in verses where the E. V. uses its phrase gave
up the ghost, as in Gen. 25 : 8 and 17 ; 35 : 29, and other places ;
all which will be given under the word ghost ; ighuo, in the verse,
is in the future tense of ghuo.] The Gr. in Gen. 6 : 17, has pneuma,
for the Heb. ru-ach ; and teleutesei — shall end — terminate, for the
Heb. ighuo [that being the sense]. The Lat. has spiritus, for the
Gr. pneuma, and has, shall be put an end to, for the Gr. teleutesei.
The Ital. has alito — breath, for the Lat. spiritus, and has shall expire.
The Douay is, to destroy all flesh wherein is the breath of life under
heaven. All things that are in the earth shall be consumed.
E. V., to destroy all flesh, wherein (is) the breath of life, from
under heaven ; (and) every thing that (is) in the earth shall
die. * Gen. 1 : 21 ; Heb., u — So that — ighuo — exspired — breathed out
[gave up the ghost, using the E. V. phrase used by it in other
places where the Heb. uses this single word ighuo], every flesh
both of winged, and of cattle, . . ., and every man. [So that they
all, as well as man, have an E. V. ghost to give up.] -
Gen. 1 : 22 ; Heb., Every which nshmt ru-ach chayim — breath
of breath of lives — spirit of spirit of lives — soul of soul of lives,

THEOLOGY OF THE BIBLE. 9
in the breathing members — breathing places — of him, of all
which on the dry, died. [For nshme, here used, Gesenius gives
breath ; spirit ; soul ; saying, it is equivalent to en-phsh ; by
metonymy, says he, that which has breath ; giving, also, the Lat.
word animans as equivalent to it ; and to show that nshme, the
word used in this verse, is equivalent to en-phsh, he cites Deut.
20 : 16, and Joshua 10 : 14 ; in each of which this word nshme is
the Heb. word.] The Gr., in 7 : 22, has simply, pnoen zoes — breath
of life [being the sense, in short. The Gr. noun pnoe is from the
verb pneo — to breathe, to blow ; and the Gr. noun pneuma —
breath, is from the same verb. For pneuma, the Lat., most fre
quently, gives spiritus; and the Ital., spirito, which is the Lat.
spiritus, with the Ital. termination ; and these are the Lat. and
Ital. words where the Douay and E. V. so often have the Angli
cized Lat. word spirit]. The Lat., in Gen. 7: 22, "is: And all in
which spiraculum vitce — a breathing vent of life . . . died. Douay,
And all things wherein there is the breath of life on the earth
died. Ital., every which had fiato d'alito di vita — breath of the
breath of life — in his nostrils, of every that which (was) on the dry,
died. E. V., All in whose nostrils (was) the breath of hfe, of all that
(was) on the dry (land), died. [We thus see, that the E. V. word
ghost means breath ; and that every breathing creature has a ghost
to give up. But, lest this should become apparent to the reader
of the E. V., it never gives a ghost to any breathing creature but
man. The Douay, in v. 21, gives " all flesh." Why so ? The
word all is necessarily distributive; for every breathing creature
has its own breath. And the E. V. follows the Douay, "all
flesh." Gen. 7 : 23 ; Heb. u — So that — imh [from the verb mhe] was
wiped off, wiped away, blotted out, every that iqum — whatever
lived — existed (so Gesenius, iqum, citing this verse, and Gen. 7 :
4 ; he says the root is qum., for which he gives, to stand ; to build
up ; and for iqum he gives " whom God sets up) [so that the
meaning in this verse 7 : 23 may be, every erection — stature] on
the face of this adme, land, region, country, earth, from man even
to cattle," &c. The Gr. gives : failed — went out [like a candle],
every to anastema — that, or, the, erection — stature, or, every erec
tion—stature [if the Gr. to is here taken to be the Gr. article ; for
its article is not to be rendered where it is used before a noun used
in an abstract, general sense], which was on tes — that, or, the, land
— earth, from man even to cattle, &c.

10 THEOLOGY OF THE BIBLE.
Gen. 9 : 2, uses literal language : E. V., every beast, every fowl
of the air [Heb. of those heavens], all the fishes of the sea.
Heb., But bshr — flesh — in, with, en-phsh — the breath — soul — of
it, dm, the blood, of it, ye shall not eat— eat not [the
Gen. is. 4. ¦ ii
future tense is frequently put for the imperative mood]
(as in the commandments, says Gesenius) : Gr., But flesh in — with
—blood of psuche. eat not. Lat., Except that flesh with the blood
you shall not eat. Douay, Saving that flesh with blood you shall
not eat. [Neither the Lat. nor the Douay gives any word for the
Heb. nphsh — Gr. psuche, in this verse.] Ital., But yet eat not the
flesh with its anima [Graglia, soul] (which is) its blood [i. e.
which its blood is ; the blood is the anima of jt]. E. V., But flesh
with the life thereof (which is) the blood thereof [i. e. which the
blood thereof is], ye shall not eat.
Heb., And besides, dm— the blood— of you for en-phsh of you
[i. e. which is necessary for, maintains, the en-phsh
of you], I will demand ; from the hand of every chay-
ah — breathing — I will demand it ; u — yea, from hand of that man ;
from hand of man brother of him, I will demand en-phsh of that
man. The Gr. has psuche twice. The Lat. has anima twice. The'
Ital. has, first, your blood of your persons ; and, next, I will ask
again (account) of the life of the man. Douay, For I will require
the blood of your lives at the hand of every beast, and at the hand
of man, at the hand of every man, and of his brother, will I require
the life of man. The E. V. gives, first, your lives ; and, next, the
life. Heb., And with en-phsh He chay-ah which with you, of fowl,
and of cattle. Gr., every psuche zosa. Lat., every anir
Gen. ix. 10. . ' , f , . • . , .
mam viventpm. Ital., And with every animal vivente.
Douay, And with every living soul that is with you, as well in all
birds, as in cattle, &c. E. V., And with every living creature that
(is) with you, of all fowl, &c.
Heb., . . . every en-phsh chay-ah which with you. Gr., every
. psuche zosa. Lat., every anima vivens. Ital., all the
Gen. ix. 12. .-,... -X. -,
animali viventi. Douay, and to every living soul that
is with you. E. V., and every living creature that (is) with
you. Heb. Every en-phsh chay-ah of every flesh [breathing flesh, of
course ; flesh is here, as in many other places, used, by
Synecd., for the whole corporeal breathing (and thereby
living) creature ; as we shall see that en-phsh — breath, alone, is, by

THEOLOGY OF THE BIBLE. 11
the same figure, used to express the same thing : flesh, j. e. the
animal organism, and breath, being the two component parts, each
essential, of the breathing creature]. Gr., every psuche zosa. Lat,
every anima vivente which quickeneth — maketh alive — a flesh.
Douay, and with every living soul that beareth flesh. Ital., and
every animal vivente of whatever flesh. E. V., and every living
creature of all flesh.
Heb., . . . every erirphsh chay-ah of every flesh which upon
this earth. Gr., psuche zosa of every flesh. Lat., every
anima vivens of, &c. Douay, and every living soul of
all flesh which is upon the earth. Ital., and every animal vivente,
of whatever flesh that (is) upon the earth. E. V., and every living
creature of all flesh that (is) upon the earth.
Gen. 9: 17; Heb.,'. . . between me and between every flesh
which upon this earth [every flesh, here, means, of course, every
breathmg flesh ; and is equivalent to the idiom, every en-phsh
chay-ah of every flesh, in verse 16. The Heb. uses between twice
as above.] The Gr. is, between me and between every flesh. Lat.,
between me and every flesh. Douay, between me and all flesh
upon the earth. Ital., between me and every flesh that is (upon the
earth). E. V., between me and all flesh that (is) upon the earth.
[We thus see, that in the first nine chapters of the Bible, the
Heb. uses its idiom, en-phsh chay-ah, ten times, namely, Gen. 1 :
20, 21, 24, 30 ; Gen. 2:7; 2:19; 9 : 10, 12, 15, 16. That in
every one of these verses the Gr. uses its word psuche ; and in all
but Gen. 1 : 21 and 30 uses psuche zosa ; using in Gen. 1 : 21,
psuche zoon, and in Gen. 1 : 30, psuche zoes. That in every one
of the ten places the Lat. 'has anima vivens. That in five of them
the Douay gives, living soul, namely, Gen. 2:7; 9:10; 9 : 12,
15, 16. That the Ital. gives, anima vivente in Gen. 1 : 30, and the
same two words in Gen. 2:7; and gives animal vivente in the
others, except in 2 : 1 9, where it gives its word animate alone.
And that the E. V. gives living soul but once, namely, in Gen.
2 : 7. And we see, that, in nine of these ten places, the Heb.
idiom en-phsh chay-ah is applied to all breathmg creatures of every
, grade. We shall see in the sequel that, after having thus given
ten times its idiom en-phsh chay-ah, the Heb. uses very frequently
its one word en-phsh— 'breath (E. V. soul in Gen. 2 : 7), alone,
to signify the breathing creature, leaving its word chay-ah to be
understood ; as our ecclesiastics, after using their words immortal
soul sufliciently, use their word soul alone, leaving their word

12

THEOLOGY OF THE BIBLE.

immortal to be understood. Indeed, in common conversation,
among self-styled orthodox of every class, the single word soul
is used to express the tenet, the immortal soul.]
Heb. And took Abram Sarah, wife of him . . . and those en-phsh
.. which they had acquired in hhrn — Charen, and they
Gen. xu. 5. ¦, ^ r\
went forth to go into arts — the land — Canaan, fcrr.,
every psuche which, &c. Lat, and the animas which. Ital., the
persons that they had acquired in Charan. Douay, and the souls
which they had gotten in Haram. (Gesenius, under nphsh,, renders,
" and the slaves which they had obtained," citing this verse.) E. V.,
the souls, &c.
Heb., ... so that it may be well for me, and may breathe
— live — en-phsh — the breath — soul — of me on account
Gen. xii. 13. T .
of thee. Gr., the psuche, of me. Lat., my anima.
Ital., and life to me may be preserved. Douay, and that my soul
may live [i. e. that I may live]. E. V., and my soul shall live be
cause of thee.
Heb., . . . give to me those en-phsh. Gr., give to me those
men Tfor the Heb. en-phsh]. Lat., give me the animas.
Gen. xiv. 21. L . » * J ' s .
Douay, give me the persons. Ital., give me the persons.
E. V., give me the persons.
Heb. u — But — uncircumcised male, whose, &c, u — even — nkrte
[from the verb kri] shall be extirpated, destroyed,
killed, cut off, perish, fail, that en-phsh [the uncircum
cised male] out of the people of her. Gr., exolothreuthesetai [from
the verb exolothreuo] — shall be annihilated, extermmated, destroyed
fundamentally, be lost, come to nothing, that psuche. [See Donne-
gan's and Groves' Lex., exolothreuo.] Lat., delebitur [from deled] —
shall be blotted out, expunged, destroyed, abolished, extinguished,
that anima. Ital., let such a person be ricisa — shortened, cut short,
cut off, from his people. [What more significant than, to shorten,
cut short, cut off a breath.] Douay, that soul shall be destroyed
out of his people. E. V., that soul shall be destroyed from his
people. Heb., . . . slip away, escape, on en-phsh of thee, . . . escape,
Gen xix 17 leSt thou Perisn- ^r-> saving, save thine own psuche,
[i. e. thyself.] Lat., save thy anima, . . . save thyself,
lest also thou at once pereas [from pereo] be annihilated, cut off,
killed, perish. Ital., escape, on thy anima, . . . escape toward the
mountain, that sometime thou perish not. Douay, save thy life :
. . . save thyself in the mountain, lest thou be consumed. E. V.

THEOLOGY OF THE BIBLE. 13
escape for thy life ; . . . escape to the mountain, lest thou be con
sumed. Heb., . . . the kindness which thou hast done by me in this
keeping alive en-phsh of me ; u — but — I shall not be
able to escape to that mountain, for fear may come
upon me which bad, hurtful, and die I. Gr., which thou didst
by me, of the to cause to breathe — live — the psuche of me ;
but ... me and I die. The Lat. has, first, that thou mightest
save my anima ; and then has, I ... me ... I. Ital., toward
me by preserving in life the my person; but I shall not be
able to escape . . . that the harm not to me reach, whence I die.
Douay, to me in saving my life, and I cannot . . . lest some evil
seize me, and I die. E. V., unto me in saving my life ; and I
cannot escape . . . lest some evil take me, and I die.
Heb., ... let escape now thither, u — so that — may live en-
phsh of me — the breath — soul — of me. [It is the Gen thy 20
en-phsh of him, used for he, that is to escape and live.
The Heb. mode of expression here is equivalent to, let me escape,
so that I may live.] (Gesenius under hie, for the last two Heb.
words in this verse, gives, " my soul liveth," i. e., says he, I remain
alive, citing this verse, and Gen. 12 : 13 ; Isa. 55 : 3 ; Jerem. 38 :
17 and 20.) The Gr. in Gen. 19 : 20 is, the psuche of me. The
Lat. is, and I shall be saved in it . . . and shall live my anima.
Ital., (let) that I me save there, . . . and my person shall remain in
life. Douay, and I shall be saved in it, and my soul shall live. E.
V., O let me escape thither, and my soul shall live.
Heb., ... if it be en-phsh — the breath — soul — [for desire] of
you. Gr., if you have in the psuche of you. Lat.,
in . -, . -r^ .„ . , Gen.xxiii.8.
If it please your anima. Douay, u it please your
soul. Ital., if ye have in the mind — in mind [without our article].
E. V., If it be your mind.
Heb., And make for me seasoned food like what did love I, and
bring to me u — that — I may eat, so that may bless thee
en-phsh of me, the breath of me, before that I die. Gr.,
that may bless thee the psuche of me before the to die me. Lat.,
and my anima may bless thee. Douay, and my soul may bless
thee before I die. Ital., that my anima thee may bless before that
I die. E. V., that my soul may bless thee before I die.
Gen. 27 : 7 ; E. V., that I may eat and bless thee before my death.
Gen. 27 : 10 ; E. V., that he may eat, and that he may bless thee
before his death.

14 THEOLOGY OF THE BIBLE.
Heb., . . . eat of hunting of me, that may bless me en-phsh of
.. thee. Gr., that may bless me the psuche of thee. Lat,
Gen. xxvu. 19. ^ ^ , j
thy anima. Ital., thy anima. Douay, that thy soul
may bless me.
Heb., . . . that may bless thee en-phsh of me. Gr., that may
.. n_ bless thee the psuche of me. Lat., my anima. Ital.,
Gen. xxvn. 25. x ' ^
my anima. Douay, that my sow? may bless thee.
Heb., . . . that may bless me en-phsh of thee. Gr., that may
bless me the psuche of thee. Lat., thy anima. Ital.,
Gen. xxvu. 31. -* ' J
thy anima. Douay, that thy soul may bless me.
Gen. 27 : 33 ; E. V., . . . and I have blessed him. 27 : 34,
E. V., . . . bless me also, O my father. 27 : 36, E. V., . . . hast
thou not reserved a blessing for me ?
Heb., v. 31, . . . and was delivered — saved — en-phsh of me.
Gr., and was saved from death the psuche of me. Lat.,
Gen. xxxii. 30. . -, r , t • -i
and safe facta est — was made [the Lat. passive] — my
anima. Douay, and my soul has been saved. Ital., V. 30, and
yet the life to me is been saved — preserved. E. V., v. 30, and my
life is preserved.
Heb. And was glued en-phsh of him to Dinah, u — yea iaheb — he
breathed after [for, earnestly desired] that eirl. [The
Gen.xxxiv.3. L .' . J J r .. Lm,
verb is, aheo, and is, plainly, an onomatopoietic. The
Heb. He is the middle letter, and is sounded with an aspiration as
our h in holy ; sound the word in two syllables a-heb ; inspiring a,
sounded as in our word far, and exspire heb.] The Gr. uses psuche.
Lat., And conglutinata est [Lat. passive] — was glued the anima
of him with — together with — her. Ital., And his mind si apprese
[Ital. passive] — was drawn to — Dinah . . . and he loved that young
person. Douay, And his soul was fast knit unto her ; and he com
forted her. E. V., And his soul clave unto Dinah, and he loved
the damsel.
Gen. 34 : 19 ; E. V., . . . because he had delight in Jacob's
daughter [Dinah].
Heb. And it was — it occurred, in — with — tsat [from the verb
itsa], to go out — go forth — en-phsh of her, for died
she, that she called name of him, bn auni — son of
misfortune — sorrow — of me. [We say, with her last breath she
said so and so.] The Gr. is, In the to let go her [we say, in
her letting go] ten psychen [the accusative], the breath. Lat, in,
or, with, the going out anima by reason of pain she called, &c.
Ital., And as her anima departed, for she died, she put name to

THEOLOGY OF THE BIBLE. 15
that son, Ben-oni. Douay, And when her soul was departing for
pain, and death was now at hand, she called the name of her son
Benoni. E. V., And it came to pass, as her soul was in departing,
for she died, that she called his name Ben-oni. [I once asked the
graduate and D. D. before mentioned, if he recollected the Gr. of
this verse (I did not ask him if he had ever seen it). He said he
did not. I gave him the Gr., and asked him how he would render
it. He said he did not know what to do with ten psuchen in the
accusative ; and asked me to repeat the Gr. I did so. He again
said, he did not know what to do with ten psuchen in the accusa
tive (her soul in the E. V., is in the nominative, as if active).
After a pause, he asked me how I rendered the Gr. I then rendered
it thus : in her letting go the breath, for she died, she called, &c.
He then said, he had no doubt I rendered it right. It should be
stated, that this gentleman, after graduating at Princeton College,
and before entering the Seminary, enjoyed the advantage, which very
few enjoy, of being a tutor in the college, and of giving, in that
capacity, lessons in Gr. I cite here Ps. 146 : 4, Heb., Shall go out,
— go forth — or, going out — going forth (the same verb itsa used
in Gen. 35 : 18), ru-ach of him— the breath of him, he returneth, or,
shall return, to the ground — the earth — of him. The Gr. here is,
shall go out — go forth — the pneuma of him. Lat., shall go out —
come out — end — spiritus — the breathing, or, breath, of him. Douay,
His spirit shall go forth, and he shall return into his earth. Ital.,
His fiato — breath — shall go out; — end, and, etc., E. V., His breath
goeth forth, etc. The Psalter version, given in the Prayer Book,
for the thirtieth day is, For when the breath of man goeth forth,
he shall turn again to his earth. [The Heb. ruh, sounded in two syl
lables, ru-ach, is an onomatopoietic. Gesenius defines the verb ruh,
to breathe, especially, says he, with the nostrils, an onomatopoietic,
says he, like the cognate phuh [the two syllables of which are phu-ah],
especially with the mouth, says he ; and he defines the noun ruh—
ru-ach, breath, spirit, [the Lat. word spiritus, the Lat. termination us
struck off], breath of the nostrils, snuffing, snorting, citing Job 4:9;
Ps. 18: 16, E. V., v. 15; Zech. 6:8; Prov. 29: 11 and others;
and gives for it, also, breath of the mouth, air in motion, wind.]
Gen. 35 : 19 ; Heb. u— So that died rhl—r, ach, el— Rachel ; and
was buried in, etc. [equivalent to, she let go the en-phsh, Gr.,
psuche, in v. 18]. Gr., died, indeed, Rachel. Lat., died then
Rachel. Douay, so Rachel died. Ital., and Rachel died. E* V-,
and Rachel died.

16

THEOLOGY OF THE BIBLE.

Heb. And took Esau the wives of him, etc., and all en-phshs —
the breaths— souls— of him of the house— household—

of him (for persons living together in a house, says Ges.,
under bit — house, citing this verse and others). The Gr. has here,
and all the somata — bodies — persons, living persons, [for the Heb.
all enphshs ; both soma, and en-phsh, being used by Synecd., for
the whole corporeal, breathing person.] Lat., and every anima of
his house — household. Douay, and every soul of his house. Ital.,
and all the persons of his house. E. V., and all the persons of his
house. Heb., ... let us not smite of him en-phsh, the breath — soul.
.. Gr., ... let us not smite him in — to — psuche. [The
whalemen say, strike him where he lives, i. e. where he
breathes, his hings.] Lat., let us not slay — kill — anima — the breath,
— soul — qf him, nee — no not — shed blood. Ital., let us not smite
him to death. Douay, Do not take away his life nor shed (his)
blood [nor shed blood]. Douay, (his) blood, is not in the Heb., nor
in the Gr., nor in the Ital. (Ges. under nke gives " let us not smite
him as to life, so that he may lose his life" [Heb., enphsh,] i. e.,
says he, let us not kill him, citing this verse, and Lev. 24 : 18 ;
Deut, 19: 6, 11.
Heb., . . . when saw we distress of en-phsh — breath — of him,
fi. e., his distress, distress is shown in the breath. 1
Gen.xlii.21. „ , . . „ J
Gr., . . . the pressure — compression (metaphorically,
says Donnegan, oppression — torture — affliction — anguish) of the
psuche of him. Lat, seeing the narrowness — contractedness —
brevity — perplexity — difficulty — distress — of anima of him. Ital.,
Since, or, in that, we saw the vexation — anguish — of the his anima.
Douay, . . . seeing the anguish of his soul. E. V., ... in that we
saw the anguish of his soul.
Gen. 42 : 22 ; E. V., . . . do not sin against the child . . ., also
his blood [for, life, equivalent to en-phsh] is required.
Gen. 42 : 33. ; E. V., . . . the famine of your households, [we
have ertrphshs famished with hunger.]
Gen. 44 : 18. ; Heb., ... and let not be kindled— burn— the
nostrils [equivalent to en-phsh — the breath] of thee.
Heb., ... as en-phsh of him [the father] is bound up in — with
,- .„ — en-phsh of him [the boy]. The Gr. has psuche twice.
Gen. xliv. 30. T . .•-!--.
.Lat., anima, twice. Ital., ... to whose anima the his
is bound. Douay, . . . whereas his life dependeth upon the life of
him. E. V., seeing that his life is bound up in the lad's life.

THEOLOGY OF THE BIBLE. 17
Gen. 45 : 7 ; E. V., ... to save your lives, [Heb. chay-ut, plural
of chay-ah — breaths, equivalent to en-phsh.]
Gen. 45 : 12 ; E. V., . . . that (it is) my mouth that speaketh
unto you [my mouth, is equivalent to, en-phsh of me — the breath of
me, and to ru-ach of me, the breath of me ; Lat, spiritus, of me ; my
mouth, en-phsh of me, and ru-ach of me, each meaning, by Synecd.,
it is Zthat speak].
Gen. 46 : 6 ; E. V., . . . and came into Egypt, Jacob, and all his
seed with him ; Heb., offspring, equivalent to en-phsh, before given.
Heb., . . . every en-phsh of sons of him, ... 33. Gr., all those,
or the, psuchai. Lat, all the animos. Ital., ... all
the persons. Douay, all the souls.
Heb., . . . and she brought — bare — to Jacob sixteen eovphsh.
Gr., 16 psuchas. Lat., 16 animas. Ital., 16 persons.
T\ is 7 Gen.xlvi.18.
Douay, 16 souls.
Heb. These, sons of Rachel, which she brought forth — bare-
to Jacob, en-phsh fourteen. Gr., all those psuchai, four-
-r ' „ . T. , . „ „ Gen.xlyi. 22.
teen. JLat., all ammce. Ital., in all fourteen persons.
Douay, all the souls, fourteen.
Heb., . . . and she brought forth — bare — these to Jacob, every
enphsh, seven. Gr., ... all those psyehai, seven. Lat.,
n • W 1 ¦ n -nw Gen- M- 25-
all animce, seven. Ital., in all seven persons. Douay,
all the souls, seven.
Heb., Every that en-phsh that came into, with Jacob, Egypt,
going out — going forth — of haunch of him, every en-
phsh, 66. Gr., All psuchai which . . ., all those psuchai,
66. The Lat. All the animce . . ., 66, [using animos but once], Ital.
All the persons — 66 [using persons but once]. Douay, All the
souls — 66.
Heb. And sons of Joseph, — en-phsh two ; every that en-phsh of
the house of Jacob that came into Egypt, seventy. Gr.
has psyehai three times in this verse. Lat, animce, ' "'
twice. Ital., persons, twice. Douay, two souls — all the souls —
were seventy. (See E. V.)
Gen. 47 : 18 ; Heb., . . . not is left, — not remains . . . except
the bodies of us [i. e. the corporeal, breathmg persons, body, being
put, by synecdoche, for the whole living person, equivalent to
en-phsh]. Gr. here has soma, [defined, a body, a person, a man ; and
we have had the same word soma in the plural, somata, used in
Gen. 36 : 6, for the Heb. en-phsh in that verse.] The Lat. in Gen.
47 : 18 has corpus, body ; [by Synecd., the whole man, says D/mne-
2

18 THEOLOGY OF THE BIBLE.
gan.] Ital., ... our bodies. Douay, ... we have nothing now
left but our bodies [i. e. ourselves] and our lands.
Heb. Into the sitting together (for familiar conversation, says
Ges., under sud,) of them let not enter en-phsh of me ;
Gen.xiix.6. .q ^ ^ gathering together |-for merry-making] of
them let not be joined— united together— kbd— the liver of me ; for
by— with— the nostrils of them [i. e. in their anger] they killed aish
—a man, and in the pleasure— will— delight— of them they ham
strung a bull, or, rooted out a leader, or, prince. (Ges. gives kbud,
instead of kbd, citing this verse ; and says it is used poetically for,
the heart, soul ; [thus making it equivalent to en-phsh in the first
part of the verse ; which it plainly is, whether we render it liver, or
heart,— soul : both en-phsh and kbud, or kbd, meaning here, by synec
doche, the whole living person ;] if kbud be not equivalent, says he, to
kbd-— the liver, as elsewhere lb, says he, citing Ps. 16 : 9 ; 57 : 9 ; 108 :
2.) [In Ps*. 16 : 9, the Heb. is, therefore rejoiced— was glad— lb—
the heart — soul — mind — of me, u — yea rejoiced — was glad — leaped
for joy— exulted— kbud— the liver— of me ; and besides, or, also, the
flesh of me (for, I) shall lie down in confidence. In Ps. 57 : 9, E. V.,
v. 8, the Heb. has the same word kbud; the Heb. there is, Arouse, —
awake, — be ardent — alert — arouse thyself, kbud — liver — of me ; and
jn Ps. 108 : 2, E. V., v. 1, the Heb. is, Is attentive lb— the heart — of me,
God, I will celebrate in song, u — yea, shall dance kbud — the liver —
of me. It is the natural, pulsating heart, and the natural liver,
and the natural en-phsh — breath, which the Heb. uses figuratively, to
express strong emotions. We thus see that Ges. is right in saying
that kbud is equivalent to lb, in figurative application.] Ges. then
proceeds to say, under kbud, that it is used with the feminine, like
its synonym en-phsh, citing this verse, Gen. 49 ::¦ 6, and giving in its
second clause, for kbudi — " my soul was not present in their
assemblies," showing that kbud, in this clause, is equivalent to
en-phsh in the first clause of the verse ; and Ps. 16:9, above given,
shows, that the flesh of me is also used for I. They are all instances
of Synecd., a part for the whole. Ges. defines kbd, liver ; and says,
it is the heaviest of the viscera, both in weight and in importance, cit
ing Exod. 29 : 13, 22 ; Lev. 3 : 4, 10 ; and Lam. 2 : 11, in which the
Heb. is, . . . is poured out — profusely expended — on earth — ground
— kbd — the liver — of me. He renders it, " my liver is poured out
upon the earth," hyperbolically spoken, says he, of the most severe
wounding of the liver, i. e., says he, of the mind.) In Gen. 49 : 6,
the Gr. gives, the psuche of me, for the Heb. en-phsh of me ; and

THEOLOGY OF THE BIBLE. 19
for the Heb. kbd of me, gives, the pertaining to the liver of me . . .
they Cut the sinews of — maimed by cutting — a bull. (Donnegan,
under hepar — liver, says, " the seat of violent passions,especially anger
and love, in the opinion of the ancients), [and so, equivalent to en-phsh,
and to lb, each of which, as Ges. tells us, is used as the seat of the
various emotions of the mind.] The Lat., in Gen. 49 : 6, has, first, my
anima ; and, next, my glory — my good name ; and has, they under
mined a wall. The Ital, has, first, my anima, next, my glory ; and
has, for in their anger they have slain — they slew — men, and at their
will — pleasure — they have scattered — they scattered — the wall. The
Douay has, Let not my soul [i. e. Let me not] go into their counsel,
uot my glory be in their assembly, . . . they undermined a wall. E. V.,
. . . my soul . . ., mine honor. . . . they digged down a wall. (In
each of the three verses cited by Ges. from Ps., the E. V. has, my glory.)
[As to the rendering of this verse, see at end of Deuteronomy.]

EXODUS.
Heb. u — so that — every en-phsh gone out — gone forth — of haunch
of Jacob, seventy en-phsh. Gr., ... all the psyehai
out of Jacob were seventy, not repeating psyehai.
Lat, ... all the animos out of the thigh of Jacob. Ital., ... all
the persons from the haunch of Jacob. Douay, And all the souls
that came out of Jacob's thigh were seventy.
Exod. 1 : 14 ; Heb., u — so that they made bitter chay-im [plural
of chay-ah] the breathings — breaths — of them by hard bondage.
Exod. 1 : 18 ; E. V., . . . and have saved the men children alive.
Exod, 1 : 22 ; E. V., . . . every son that is born.
Exod. 2 : 12 ; E. V., ... he slew the Egyptian, and hid him in
the sand. [The verb is thmn, " specially in the earth ; " to bury,
says Ges., citing this verse and others.]
Exod. 2 : 20 ; E. V., . . . that he may eat bread.
Exod. 3 : 10 ; E. V., . . . that thou mayest bring forth my peo
ple out of Egypt, [en-phshs went into Egypt]
Heb., ... for are dead all those men which seeking for en-phsh
of thee. G., . . . the psuche of thee. Lat, . . . thy
' r n i Exod. iv. 19.
anima. Ital., . . . thy anima. Douay, . . . for they
are all dead which sought thy life. E. V., . • - which sought thy life.

20 THEOLOGY OF THE BIBLE.
Exod. 4 : 21 ; Heb., . . . u— hv.%—1 will tie fast— hold fast-
make firm — lb — the heart — soul — mind — of him.
Exod. 6:9; Heb., . . . u— but— they listened not — attended
not — to Moses from, — by reason of, shortness of ru-ach — breathing,
— breath. Gr., . . . from, — by reason of — oligopsuchia [compounded
of oligos — little — slender — short, and psuche — breath — soul] —
shortness of breath. Lat, ... by reason of brevity — difficulty —
trouble — distress — of spiritus — breathing, [we have this expressed
with en-phsh, Gr., psuche, Lat., anima, in place of ru-ach]. The Ital.
in Exod. 6 : 9 is, . . . through — by reason of — the anguish — vexa
tion — of the spirito (of them). Douay, . . . for anguish of spirit.
E. V., ... for anguish of spirit.
Exod. 10 : 3 ; E. V., ... to humble thyself.
Exod. 10 : 7 ; E. V., . . . How long shall this man be a snare
unto us [we have, a snare to en-phsh of you, i. e. a snare to you.]
Exod. 10 : 11 ; E. V., . . . for that ye did desire.
Exod. 10: 28; E. V., . . . take heed to thyself.
Heb., . . . the family of him, at, or, as, the number of en-phsh ;
. man [for every man] according to mouth to eat of him.
Gr., . . . according to the number psychon [genitive
plural of psyche] ; each one to suffice to him. Lat., . . . according
to the number of animas. Ital., ... of his house, with a certain
number of persons, . . . according as each one can eat. Douay,
... to his house, according to the number of souls which may
be enough to eat the lamb. E. V., according to the number of
souls, etc.
Heb., ... for every eating, for, eater . . . u — even — nJcrte [see
. Gen. 17 : 14 for the meaning of this word] that en-phsh.
Gr., . . . exolosthreuthesetai [see Gen. 17: 14] that
psuche. Lat, peribit — shall be annihilated — lost — destroyed —
thrown away — spent in vain — cut off— perish — that anima out of
Israel. Ital., . . . that person shall be shortened — cut short — cut
off. Douay, . . . that soul shall perish out of Israel.
Heb., . . . only what to eat for every en-phsh. Lat., . . . save
Exod " 16 t'lose whiph to eating pertain [not using its word ani
ma]. Douay, . . . except those things that belong to
eating, [not using its word soul]. Ital., . . . that each person must
eat. E. V., . . . save (that) which every man must eat.
Heb., ... for every eating — eater . . . u — even — nkrte [see
Exod. xa. 19. Gen' 17: 141 that en^°hsh- Gr-> • ¦• exolothreuthe
setai [see Gen. 17 : 14] that psuche. Lat., . . . peribit

THEOLOGY OF THE BIBLE. 21
[see Exod. 12: 15] that anima. Ital., . . . that person shall be
shortened — cut short — cut off. Douay, ... he that shall, ... his
soul [i. e. he] shall perish.
Exod. 12 : 20 ; E. V. Te shall eat nothing leavened.
Exod. 12 : 21 ; E. V., . . . take you a lamb according to your
families [equivalent to, as the number of en-phshs, in 12 :, 4. 12 :
43 ; E. V., . . . there shall no stranger eat thereof.
Exod. 13 : 17 ; [The same Heb. verb, nhm, is used here as in
Gen. 6 : 6. See that verse.]
Heb., . . . shall be satiated of— out of—from — them, en-phsh
of me. Gr., ... I will satiate psuche of me. Lat., . . .
shall be filled — satisfied — my anima. Ital., . . . my
anima shall be satiated of — from — them. Douay, . . . my soul
shall have its fill. E. V., . . . my lust shall be satisfied upon
them. Exod. 16 : 12 ; Heb., . . . ye shall be satiated with bread.
Heb. This, that thing which hath appointed Jehovah, gather of
it, man according to mouth to eat of him [i. e. of — be
longing to — his family], an omer of going round, ac
cording to number of en-p/ishs of you . . . Let man for which [them
which] in the tent of him take. Gr., . . . according to head [for the
Heb. mouth], according to number psuchon of you. Lat., . . . for
each head, according to number of your animas. Douay, ... a
gomer for every man, according to the number of your souls that
dwell in a tent. Ital., ... an omer for, or, by, head according to
the number of your persons ; take every one, for (them) that (are)
in his tent — pavillion. E. V., . . . every man according to his eat
ing, an omer for every man (according to) the number of your per
sons ; take ye for (them) which (are) in his tents.
Exod. 16 ; 18 ; Heb., . . . man to mouth to eat of him gathered.
Gr., . . . every one for tous— those of — belonging to — himself.
Lat., . . . evey one, according to what they could eat [not the true
idea]. Douay, . . . every one according to what they were able to
eat [following the Lat. in its mistake.] Ital., . . . each one for his
to eat. E. V., . . . every man according to his eating. [The same
mistake the Lat. and Douay make ; or, mistaking the meaning of
the Italian.]
Exod. 19 : 12 ; E. V., . . . take heed to yourselves . . . whoso
ever toucheth the mount shall be surely put to death.
Exod. 20 : 7 ; Heb., . . . for, not will hold guiltless Jehovah,
who [for, him or her who] taketh the name of Him in vain.

22 THEOLOGY OF THE BIBLE.
Exod. 21 : 12 ; Heb. Smiting man [for, a, or, the, smiter of a
man] u — so that — he die ; of, or, with, death shall die.
Exod. 21 : 16 ; Heb. And stealing man [for, a, or, the, stealer
of a man], and selling him . . . of — with — death shall die.
Heb. u— But— if harm be— exist, w— then, thou shalt give— put
—en-phsh for en-phsh. Gr., . . . psuche for psuche.
Exod.xxi. 23. * . „ ' r Ti , J-CT7
Lat. . . . anima for anima. Douay, Ital., ana Ji. v .,
. . . life for life.
Heb. If expiation be set upon, u — then — he shall give kphr —
redemption price of— en-phsh of him, according to what
Exod. xxi. 30. . r ,. ,_, . , , . r _lt_ tt i,
is set upon him. (Ges., under kphr, gives tor the Heb.
here, the redemption price of his life [Heb. en-phsh,] citing this verse,
and Exod. 30 : 12 ; Isai. 43 : 3). The Gr. in Exod. 21 : 30 has
psuche. Lat., anima. Douay, life. Ital., . . . the redemption —
ransom — of his life. E. V., . . . for the ransom of his life.
Heb. u — And, or, also, sojourner, — foreigner, — stranger — oppress
not — afflict not, u — in that — because — you know en-phsh
— breath — soul — [for, feelings] of that sojourner — etc.
(Ges., under en-phsh gives, " ye know the soul of a stranger," i. e., says
he, what sort of feelings strangers have, citing this verse, and 1 Sam.
1: 15 [where the Heb. is, . . . woman of heavy ru-ach — breath (for,
feelings) I, u — yea, or, even, wine, u — or — intoxicating liquor, not
have drunk I ; u — but — I have poured out — profusely expended —
en-phsh — the breath — soul of me (in sobs — sighs — heavy breathing
is, no doubt, the meaning ; en-phsh is used to express deep feeling)
to the face of — before — Jehovah. The Gr. in 1 Sam. 1 : 15 is . . .
woman he — that — in, or, of, hard — distressing — day — life — I (am)
. . . kai — but — I pour out abundantly — lavish — the psuche of me
before the face of — in presence of — kurios — proprietor — master.
(The Gr. gives here, distressing life, for the Heb. heavy ru-ach).
Lat., . . . woman miserable exceedingly I (am) . . . but I have
spilled — poured out — shed — lavished — my anima — breath — in
presence of Dominus — owner. Doauy, ... for I (am) an exceed
ing, unhappy woman, and have drunk neither wine nor any strong
drink ; but I have poured out my soul before the Lord. (The Gr.,
the Lat., and the Douay, do not give here their usual word for the
Heb. ru-ach, namely, the Gr., pneuma ; Lat., spiritus ; Douay, spirit;
but use other language for it.) The Ital. of 1 Sam. 1 : 15 is, . . .1
(am) a woman afflicted — troubled — in the spirito — in spirito (with
out our article) . . . rather, or, even, I spill, — pour out — overflow —
scatter — my anima before the Signore. [We see, that the Heb.

THEOLOGY OF THE BIBLE. 23
ru-ach, and en-phsh, are used to express the same, namely, the feel
ings ; and Ges. gives the same significations to each of these words ;
and he does not scruple to use the English word soul for en-phsh ;
but he takes good care to shew us what it means, as already ap
pears ; and he says, under ruh — ru-ach — , that it is equivalent to
en-phsh, psuche, anima.]
The Gr. in Exod. 23 : 9 is, . . . for ye know the psuche of, etc.,
Lat, . . . for ye know the animas of, etc. Ital., . . . for ye know
the hearts of strangers. E. V., . . . for ye know the heart of a
stranger. Douay, for you know the hearts of strangers.
Exod. 23 : 31 ; E. V., . . . for I will deliver the inhabitants of
the land into your hand.
Exod. 23 : 33 ; E. V., ... for if thou serve their gods, it will
surely be a snare unto thee.
Heb., . . . u — then — shall give, man [for, every man— -person]
redemption price of en-phsh of him to Jehovah. Gr.,
. . „ . Exod, xxx. 12.
. . . redemption money — price — of the psuche of him.
Lat., . . . price for their animas. Douay, ... a price for their
souls to the Lord. Ital., . . . the redemption — ransom — of his
anima.
Heb., . . . oblation to Jehovah for redemption price upon
en-phsh of you. Gr., . . . psyche. The Lat. does
not use anima, nor the Douay, soul. Ital., . . . for
the redemption — ransom — of your anime.
Heb., . . . before Jehovah for redemption price upon en-phsh of
you. Gr., the psyche of you. Lat, . . . that it may
J . „ X • x-i Exod. xxx. 16.
appease — atone— ^satisfy — for the animas of them.
Douay, . . . and he may be merciful to their souls. Ital., ... for
to make the redemption — ransom — of your anime [redemption, etc.,
without our .article]. E. V., ... to make an atonement for your
souls. Exod. 30 : 38 ; Heb., Man who Shall . . . u — even — nkrte [see
Gen. 17 : 14] from the people of him. The Gr. here has apoleitai
[from apollumi] shall become lost — destroyed totally — abolished —
perish. The Lat. here has peribit — the same verb it gives in Exod.
12 : 15 for the Gr. verb exolothreuo. [Observe, this is said of man,
here ; in other places it is said of en-phsh.]
Heb., . . . profaning [for, a profaner of] it [the Sabbath], of —
with — death he shall die. Ki — so that — every which Exod. xxxi. 14.
laboring in it a service work nkrte [see Gen. 17 : 14] that
en-phsh. Gr., exolothreuthesetai, that psuche. Lat., . . . peribit [see

24 THEOLOGY OF THE BIBLE.
Exod. 12 : 15] the anima of him or her Ital., .... since, or, for,
whatever person shall do in it any work, shall be shortened — cut short
—cut off, etc. [The Ital., does not use its word anima in the verse].
Douay, ... he that shall do any work in it, his soul shall perish out
of the midst of his people. E. V., . . . that soul, etc.
Exod. 32 : 10 ; E. V., . . . that I may consume them. ¦
Exod. 32 : 12. ; Heb., . . . turn about — return— from heat of
nostrils of thee, u — yea, that nhm — en-chm, that panting, [the same
verb before used in Gen. 6 : 6 and 7] (Ges., under this verb, cites
Gen. 6 : 6, 7 ; Exod. 13 : 7 ; 32 : 14 ; 2 Sam! 24: 16 ; Jerem. 8:6;
Jer. 18 : 8, 10 ; 26 : 3 ;) [in' each of which the same verb is used.]
Exod. 32 : 22. ; Heb. And said Aaron [to Moses], not let kindle —
burn — the nostrils of lord — master — of me [burning nostrils, is equi
valent to, hot en-phsh — breath ; hot ru-ach — breath, used for anger.]
Exod. 32 : 30 ; E. V., . . . ye have sinned a great sin . . . per-
adventure I shall make an atonement for your sin [equivalent to — the
en-phsh of you has sinned. . . I shall make an atonement for the
en-phsh of you].
Exod. 33 : 5 ; Heb. . . I, Jehovah, in moment one, will go up,
or, lift myseJf up, in midst of thee, and finish — waste — consume —
destroy — thee [i. e., I will finish, — etc., thee in a moment.]
Exod. 33 : 14. ; Heb. And he said, the face of me shall go, and I
will lead to — for — thee (Ges., under phne, says, face is used for per-
son, and gives, i e., I myself ; in persoS, will go, citing this verse
and others [it is another instance of Synecd.]
Exod. 34 : 12 ; E. V. Take heed to thyself.
Exod. 35 : 2 ; E. V., . . . whosoever doeth [for, shall do, present
for future, very common,] work therein shall be put to death.
Exod. 35 : 29 ; E. V., . . . every man and woman whose heart
[Heb. lb — heart — soul — mind — feelings] made them willing.

LEVITICUS.

Lev. 1 : 2 ; E. V., . . If any man of you bring an offering.
Heb. u— But— en-phsh that shall offer offering of gift. Gr. But
.. if psuche offer sacrifice, — victim of sacrifice. Lat.,
Lev. u. 1. '
. . . anima. Ital. And when any person shall offer.
Douay. When any one shall offer. E. V. And when any will offer.

THEOLOGY OF THE BIBLE. 25
Heb., en-phsh that shall sin. Gr., psuche. Lat, anima. Ital.,
When any person shall have sinned. Douay, The soul
that sinneth. (Ges., under nphsh, gives for the Heb.
here, " if any soul sin," i. e., says he, if any one sin.)
Lev. 4 : 3 ; E. V., If the priest sin. 4 : 13, E. V., . . .if the
whole congregation sin.
Lev. 4 : 20 ; E. V., . . . the priest shall make an atonement for
them. 4 : 22 ; E. V., . . . When a ruler hath sinned. 4 : 26 ; E.
V., . . . the priest shall make an atonement for him.
Heb., u — But — if en-phsh one sin. Gr., But if psuche one sin.
Lat., anima. Douay, And if any one of the people of
the land sin. Ital., And if any one of the common peo
ple sin. E. V., the same.
Heb., u — But — en-phsh that shall sin. Gr., But if psuche sin.
Lat., anima. Douay, If any one sin. Ital., And when
any one shall have sinned.
Heb., Likewise, en-phsh that shall touch. Gr., psuche. Lat.,
anima. Douay, Whosoever toucheth. Ital., Likewise,
when any one shall have touched.
Heb., Likewise, en-phsh that shall swear. [How swear, but with
en-phsh — breath ?] Gr., psuche. Lat, anima. Ital.,
Likewise, when any one shall have sworn. Douay, The
person that sweareth.
Lev. 5 : 6 ; E. V., . . . the priest shall make an atonement for
him. Lev. 5 : 7 ; E. V., ... he shall bring for his trespass . . .
Heb., en-phsh that shall do covertly a perfidy [covertly seems to
mean here, unconsciously]. Gr., psuche ; Lat., anima, if
making a balk in (metaphorically, says Ainsworth, bog
gling) ceremonies — holinesses. Douay, If any one shall sin through
mistake, transgressing the ceremonies. Ital., When any one shall
have done wrong, and sinned through error.
Lev. 5 : 16 ; E. V., . . . the priest shall make an atonement for
him. &c.
Heb., And if en-phsh, when she shall sin, u — yea, shall do one
of all strifes — contentions — with Jehovah, which not he lev. v. 17«
should do — may do, and not know. Gr., That psuche
which etc. Lat, anima. Ital., When any person shall have sinned.
Douay, If any one sin. E. V., If any soul sin.
Lev. 5 : 18 ; E. V., And he shall bring a ram [a heavy load for
an orthodox soul].

Lev. vii. 18.

26 THEOLOGY OF THE BIBLE.
The Heb. is, 5 : 21, en-phsh, when she shall sin. [The reader
may put a, or, the, before en-phsh, or, use neither of
our articles before it, as best suits the sense where
the word occurs.] Gr., psuche. Lat., 6 : 2. Anima. Douay, 6 : 2.
Whosoever shall sin. Ital., 6 : 2. When any one shall have sinned.
. . . E. V., 6: 2. If a soul sin, and commit a trespass against the
Lord [Heb., Jehovah], and lie unto his neighbor. [How can one lie
unto his neighbor but by en-phsh — breath ?]
Lev. 6 : 3, ... in any of these that man doeth.
Lev. 6 : 6 ; E. V., And he shall bring a ram . . .
Lev. 6 : 7 ; E. V., And the priest shall make an atonement for
him. Heb., ... If, etc., u — even — that en-phsh that shall eat of it, the
iniquity of her shall bear. Gr., psuche. Lat., anima.
Ital., . . . the person that shall have eaten. Douay,
If any man eat, . . . yea rather whatsoever soul shall defile itself
with such meat shall be guilty of transgression. E. V., . . . and
the soul that eateth of it shall bear his iniquity.
Heb., But that en-phsh that shall eat . . . nkrte [see Gen. 17 : 14]
that en-phsh from the people of her. Gr., But that
psuche whichever eateth apoleitai [see Exod. 30 : 38] that
psuche out of the people of her. [The verb apoUumi is used in the
same connection, and as signifying the same as the verb exolothreuo,
before used.] Lat, Anima . . .peribit [see Exod. 12: 15. The
Lat. uses here, for the Gr. verb apoUumi, the same Lat. verb, pereo,
which it uses for the Gr. verb exolothreuo^ in Exod. 12 : 15]. The
Ital. in Lev. 7 : 20 is, But ihe person that shall have eaten . . . shall
be shortened — cut short — cut off — from his people. Douay, If any
one that is defiled shall eat . . ., he shall be cut off from his people.
Heb., u — And, or, also, en-phsh that shall touch . . . u — even-
nkrte [see Gen. 17 : 14] that en-phsh out of the people
of her. Gr., And that psuche whichever may touch . . .
apoleitai [see 7 : 20] that psuche out of the people of her. The Lat.
does not give its word anima in this verse, but gives quae, — which,
— that which, referring to anima in 7 : 20, and gives . . . interibit
— shall be annihilated — exhausted — extinguished — destroyed —
perish — cease — die.' Douay, And he that hath touched . . . shall
be cut off from his people. Ital., Likewise, the person, the which
having touched . . . shall be shortened — cut short — cut off from
his people. E. V., Moreover, the soul that shall touch .... even
that soul shall be cut off from his people.

THEOLOGY OF THE BIBLE. 27
Heb., So that every eating — eater ... to Jehovah, even nkrte
[see Gen. 17 : 14] that en-phsh that shall eat out of the
people oi her. Gr., Every who eating, apoleitai [see
v. 21] that psuche out of the people of her. Lat., If any one eat
... he peribit [see Exod. 12 : 15] out of his people. Douay, If
any man eat ... he shall perish out of his people. Ital., For if
any one eat, . . ., the person that shall eat shall be shortened — cut
short — cut off- — from his people. E. V., For whosoever eateth
. . ., even' the soul that eateth (it) shall be cut off from his people.
Lev. 7 : 26 ; E. V., Moreover ye shall eat no manner of blood.
Heb., Every en-phsh which shall eat any blood, u — even — nkrte
[see Gen. 17 : 14] that en-phsh out of the people of her.
Gr., Every psuche . . . apoleitai [see Exod. 30 : 38 ]that
psuche out of the people of her. Lat., Every anima which shall eat
blood peribit [see Exod. 12*: 15] out of his people. Douay, Eoery
one that eateth blood shall perish from among the people. Ital.,
Whatever person shall have eaten any blood shall be shortened —
cut short — cut off — from his people. See E. V.
Lev. 9 : 7 ; E. V., . . . and make an atonement for thyself . . .
and make ah atonement for them.
Lev. 11 : 8 ; E. V., ... ye shall not touch.
Heb., . . . and of ensphsh he chay-ah in the waters [i. e. every
fish]. Gr., . . . psuche zosa in the water. The Lat.
, . 7, T. PT ,-,. l«t. xi. 10.
does not give anima here, it gives, of them, which m
the waters move and live. Ital., ... all the a$pj$w^that (live) in
the waters. Douay, ... of those things that move and live in the
waters. E. V., ... of any living thing which (is) in the waters.
Lev. 11 : 12 ; E. V., Whatsoever hath no fins nor scales in the
waters. Lev. 11 : 39; E. V., . . . he that toucheth. 11 : 40; E. V.,
And he that eateth.
Lev. 11 : 43 ; Heb., Do not pollute en-phsh of you [i. e. your
selves]. Gr., the psuchas of you. Lat, your animas. Douay, Do
not defile your souls. Ital., Do not render abominable your per
sons. E. V., ye shall not make yourselves abominable.
Lev. 11 : 44; Heb., ... do not pollute en-phshs of you. Gr.,
the psuchas of you. Lat., your animas. Douay, do not defile your
souls. Ital., your persons. E. V., yourselves.
Lev. 11 : 46 ; Heb., This, law of those beasts, and of those
winged, and of every en-phsh he chay-ah, breath which breathing,
which crawleth in the waters, and of every en-phsh which creepeth

28 THEOLOGY OF THE BIBLE.
upon the earth. Gr., psuche twice ; giving psuche alone, for the
Heb. en-phsh lie chay-ah. The Lat. gives animantium, genitive
plural of animans, where the Gr. has the first psuche ; and every
anima vivens, where the Gr. has the second psuche. Douay, This is
the law of beasts and fowls, and of every living creature that
moveth in the waters, and creepeth on the earth. Ital., of all beasts,
and to the birds, and to every animal vivente that slides along in
the waters, and to every animate that creepeth upon the earth.
See E. V.
Lev. 14 : 50 ; Heb., . . . over waters chay-im — living, or, of
lives. Gr., over water living. Lat., waters living. Douay, over
living waters. Ital., over the water alive — brisk. E. V., over run
ning water.
Lev. 14 : 51 ; Heb., ... in waters which chay-im — of lives.
Gr., water living. Lat., in waters living. Douay, in the living
water. Ital., in the water alive — brisk. E. V., in the running
water. Lev. 14 : 52 ; Heb., . . . same as in v. 51. Gr., in that water
that living, or, in the water the living, if the Gr. to here is the Gr.
article, in which case it is to be rendered in English, in water living,
without our article. Lat, in waters living. Douay, with the living
water. Ital., with the water alive — brisk, water etc., [without our
article.] E. V., with the running water. [Water in motion is called
living water ; so, breath breathmg, breathing breath, air in motion
in and out of the lungs, in Heb., en-phsh chay-ah, may be called
living breath, E. V., in Gen. 2 : 7, living soul ; living, is not a
synonym with breathing, but is an equivalent.]
Lev. 15 : 7 ; E. V., And he that toucheth
Lev. 15 : 10 ; E. V., And whosoever toucheth
Lev. 16 : 17 ; E. V., . . . and have made an atonement for him
self, . . ., and for all the congregation of Israel.
Lev. 16 : 29 ; Heb., . . . depress — oppress — afflict — en-phsh —
breath — of you. (Ges. gives, " afflict your souls," i. e., says he, fast ;
citing this verse, and Lev. 23 : 27, 32 ; Numb. 29 : 7.) The Gr. in
Lev. 16 : 29 is, lower — humble — depress — weaken, — reduce — the
psuchas of you. The Lat. is, afflict — trouble — perplex — vex — dis
quiet — your animas. Ital., afflict your anime. Douay, you shall
afflict our souls. E. V., the same.
Lev. 16 : 31 ; same as v. 29.
Lev. 17:4; Heb  u — even — nkrt [see Gen. 17 : 14] that
man from the people of him, [the same verb so frequently used of

THEOLOGY OF THE BIBLE. 29
enphsh ; showing that nkrt an en-phsh means nkrt a man ; nkrt,
masculine, is used with man ; nkrte, feminine, is used with en-phsh,
as we have seen.] The Gr. here is, exolothreuthesetai [see Gen. 17 :
14] that psuche, [giving psuche for the Heb. word man; we have
seen that they mean the same.] Lat., interibit [see Lev. 7 : 20].
Douay, shall perish. Ital., shall be shortened — cut short — cut off.
E. V., that man shall be cut off.
Lev. 17: 10 ; Heb., And man man [for, whatever man] who shall
eat any blood, u — even — I will give — set — put — the face of me upon
en-phsJi which shall eat that blood, u — yea, ekrti [the same verb used
in Gen. 17 : 14] her from midst of people of her. Gr., Man man
. . . who . . ., who . . ., I will put — set — keep fixed — the face of me
upon that psuche, kai — jea^apolo — I will abolish, — destroy totally, —
slay, — lose — cause to be lost — to perish, — to fail — her out of the people
of her. Lat., Homo — a, or the, man, whatever, I will harden —
make inflexible — my face against anima of him, et — even^for, yea,
disperdarn — I will lose — cause to be lost — throw away — waste —
destroy — consume — her, etc. Ital., And if anyone .... I will put,
set — the my face against that persona — person, and her [persona is
feminine] will exterminate from among her people. Douay, If any
man whosoever . . ., I will set my face against his soul [i. e. against
him], and will cut him off from among his people. See E. V.
Lev. 17: 11 ; Heb., For en-phsh — the breath [E. V., so often
soul] of that flesh [i. e. of course, that corporeal, breathmg flesh] by
the blood, it, [i. e. the blood (the circulation of it) is the efficient
cause of the breath ;] and I have given it [the blood] to you upon
that altar [wherever victims living by blood and en-phsh — breath —
were sacrificed] for to expiate over enphshs of you ; so that blood,
it for en-phsh may expiate. Gr., For the psuche of every flesh blood
of him (is) ; and I have given it [the blood] to you upon that altar
of sacrifice, to propitiate — appease — conciliate — for the psuchon of
you ; for, or, so that, blood of him for, — in exchange for — psuche
may propitiate — appease — conciliate. Lat, Because anima — the
breath — of a flesh in — in the power of, — within — with — the blood
(is) ; and I have given it [the blood] to you, that upon the altar of
sacrifice with, it ye may expiate — atone — purge by sacrifice — for
your animas, and the blood may be for price — redemption — of ani
ma. Ital., For the life of the flesh (is) in the blood ; and therefore
to you I have ordinato — ordered — ordained — disposed — that it [the
living victim, in its blood and breath, life] be put — placed — upon
the altar, for to make purging for your anime, since the blood

30 THEOLOGY OF THE BIBLE.
(be) that (with which) be made the purging for the person.
[The Ital. gives life— anima— person. The Heb. has en-phsh three
times ; the Gr. psuche three times ; the Lat., anima three times.
The Douay gives first, life ; next souls ; next soul.
Lev. 17 : 12 ; Heb., ... let not any en-phsh of you eat blood.
Gr., any psuche of you. Lat., any anima of you. Ital., let no one
of you eat blood. Douay, No soul of you shall eat blood. E. V.,
no soul of you shall eat blood.
Lev. 17 : 13 ; Heb., And whatsoever . . . which catcheth any
beast or fowl that may be eaten, let him pour out blood of it . . .
Lev. 17 : 14 ; Heb., For, en-phsh of every flesh, blood of him ;
for en-phsh of him it, u— so that— I said . . ., blood of any flesh eat
not ; for en-phsh of every flesh, blood of him it ; every eating [for,
eater] of it, ikrt [future of krt, the same verb used in Gen. 17 : 14],
The Gr. has psuche but twice, and its verb exolothreuthesetai, see
Gen. 17 : 14. The Lat. has anima but twice, and its verb interibit,
see Lev. 7 : 20. The Douay has, life, and but twice, and gives, and
whosoever eateth it, shall be cut off. Ital., For (it is) the life of
every flesh; the blood to it is in place — room — of anima, and
therefore I have said . . ., eat not blood of any flesh ; for the blood
(is) the life of every flesh ; whoever shall eat of it shall be extermi
nated. The E. V. gives, life, three times.
Lev. 17 : 15 ; Heb., And, every en-phsh that eateth. Gr., Every
psuche. Lat., Anima. Ital., And whatsoever person shall have
eaten. Douay, The soul that eateth. E. V., And every soul that
eateth. Lev. 18 : 24 ; E. V., Defile not yourselves in any of these things.
Lev. 18 : 29 ; Heb., For every which shall do any of all these
abominations, u — even — nkrtu [see Gen. 17 : 14] those en-phshs.
Gr., For, whosoever shall do . . ., exolothreuthesontai those psu
chai. Lat, Every anima which . . ., peribit [see Exod. 12 : 15].
Douay, Every soul that shall commit any of these abominations —
shall perish from the midst of his people. Ital., For if anyone do
. . ., the persons that shall have done it shall be exterminated, etc.
E. V., For whosoever shall commit any of these abominations, even
the souls that commit (them) shall be cut off, etc.
Lev. 18 : 30 ; E. V., . . . that (ye) commit not (any one) of these
abominable customs . . ., and that ye defile not yourselves therein.
Lev. 19:8; Heb., u — So that eating [for, the, or, an, eater] of it,
sin, or guilt, of him shall bear, because holy — consecrated — of Jehovah
he hath profaned, an&nkrte [see Gen. 17 : 14] that en-phsh from the

THEOLOGY OF THE BIBLE. 31
people of her. Gr., Truly, who eating, exolothreuthesontai [see Gen.
17 : 14] those psuchai. Lat., peribit [see Exod. 12 : 15] that ani
ma. Ital., And whoever shall have eaten shall bear his inquity . . .,
and therefore that person shall be shortened — cut short — cut off.
Douay, If any man shall eat, he shall profane and be guilty of im
piety, and shall bear his iniquity, . . . and that soul shall perish from
among his people. E. V., . . . and that soul shall be cut off, etc.
Lev. 19 : 11 ; E. V., Ye shall not steal, neither lie one another.
[We have, a lying ru-ach — breath ; Gr., pneuma ; Lat., spiritus ;
Ital., spirito; Douay and E. V., lying spirit]
Lev. 19 : 17 ; E. V., Thou shalt not hate, etc.
Lev. 19 : 28 ; Heb., And cuttings — lacerations — for en-phsh —
breath — soul [i. e. for a dead breath — soul, as we shall see] make
not in the fleshes [for persons] of you. Gr., And incisions make not
on account of psuche in — on — the soma, body [for living body —
person], of you. Lat., concerning a dead. Ital., for a dead. Douay,
for the dead. E. V., for the dead.
Lev. 20 : 3 ; Heb., u — yea, I will put — set — the face of me on
that man, u — yea, or, and, ekrti [see Gen. 17 : 14] him from midst
of people of him.
Lev. 20 : 6 ; And that en-phsh which shall turn to those abt [plu
ral of aub] breathers — soothsayers — pythons — sorcerers, and those
idonim — spirits — breaths — of divination — of python — wizards, to
commit fornication, after, or, following, them, u — even — I will put — set
— the face of me on that en-phsh, u — yea, ekrti [see Gen. 17:14] him
from midst of the people of him. Gr., And whatever psuche shall
follow in the train of eggastrimuthois — ventriloquists — talkers from
the lower belly, and enchanters — those who cure by magic incanta
tions, to go a whoring after them ; I will put — set — -the face of me upon
thatpsuche, and apolo [see Lev. 17 : 10] her ou€ of the people of her.
Lat, Anima, which shall have turned to, etc., interflciam — I will
put to death — consume — destroy — her out of, etc. Ital., And if
any person turn himself to the spiriti — spirits [i. e. breaths] of
Python, or to the conjurers — guessers, . . ., I will set my face
against that person, and will exterminate her, etc. Douay, The soul
that shall go aside after magicians and soothsayers, and shall commit
fornication with them, I will set my face against that soul, and
destroy it put of the midst of its people. E. V., And the soul that
turneth after such as have familiar spirits, and after wizards, to go a
whoring after them, I will even set my face against that soul, and
will cut him off from among his people.

32 THEOLOGY OF THE BIBLE.
Lev. 20 : 10 ; E. V., And the man that committeth adultery, etc.,
shall surely be- put to death.
Lev. 20 : 25 ; Heb., . . . and you shall not pollute en-phshs of
you [i. e. yourselves] with, etc. Gr., the psuche of you. Lat., your
animas. Ital., and render not your persons abominable, etc. Douay,
defile not your souls, etc. E. V., and ye shall not make your souls
abominable, etc.
Lev. 21 : 1 ; Heb., ... on account of en-phsh [i. e. a dead
en-phsh— breath— soul, for, dead person] let them not become pol
luted. Gr., psuchais, for the Heb. en-phsh. Lat, let priest not be
contaminated with — by — dead of his citizens. Douay, let not a
priest incur an uncleanness at the death of his citizens. Ital., say to
the priests, let not be contaminated (any priest) among his people by
a dead. E. V., speak to the priests, and say unto them, There shall
none be defiled for the dead among bis people.
Lev. 21 : 4 ; E. V., . . ., he shall not defile himself
Lev. 21 : 11 ; And upon any en-phsh mt — [sound mt, emt, or,
emte, as we sound empty ; the letter p, in our word empty, is not
wanted as we sound the word] — breath — soul — dead — he shall not
enter. [Here en-phsh mt, in full, is given in place of the single
word en-phsh, in foregoing verses.] The Gr. in 21 : 11 is, And
upon any psuche teteleutekuia — breath — soul — ended — terminated —
he shall not enter. Lat, And to any dead let him not enter at all.
[The Lat. gives, for the two Heb. words enrphsh dead, Gr., psuche
ended, only the same one word, dead, which it gives where the Heb.
has only the one word en-phsh, and the Gr. only the one word
psuche.] Douay, Nor shall he go in at all to any dead person. Ital.,
And let him not enter into (place where may be) somebody dead
[i. e. some one dead ; we use somebody for some one ; the Ital.
here is, any corpo morto ; but it frequently uses its single word alcu-
no, defined, somebody]. E. V., Neither shall he go in to any dead
body. [See before.]
Lev. 22 : 3 ; Heb., . . . every man who cometh near . . ., u —
even — nkrte [see Gen. 17: 14] that en-phsh from face — presence —
of me, I Jehovah. [Are orthodox souls in the orthodox hell nkrte
from the face — presence — of Jehovah ?] Gr., every man . . ., exolo
threuthesetai [see Gen. 17 : 14] that psuche. The Lat. does not give
its word anima here. It gives, Every man who . . . peribit [see
Exod. 12 : 15. And is not the Lat. right? Do not the words man
and en-phsh, in the verse, mean the same ; and do not the words
man and psuche mean the same ?] The Douay follows the Lat., and

THEOLOGY OF THE BIBLE. 33
gives, Every man that approacheth . . ., shall perish. The Ital. is,
If any one . . ., that person shall be shortened — cut short — cut off
— from my presence. E. V., whosoever (he be) . . . that goeth
unto . . ., that soul shall be cut off from my presence.
Lev. 22 : 4 ; Heb., Man man . . . who touching on any unclean
of — by — en-plish [i. e.'a dead en-phsh — dead breath — dead soul].
Gr., And man . . . who touching any unclean of — by — psuche
[for, a dead psuche]. Lat., Man, who shall have touched unclean
of a dead [not using its word anima]. Ital., Niuno — nobody [i.
e. no one]. Likewise, if alcuno — somebody — has touched what
ever person unclean by a dead. Douay, The man . . ., He that
toucheth anything unclean by occasion of the dead [giving no
word for the Heb. en-phsh, Gr., psuche], E. V., What man so
ever, . . ., And whoso toucheth anything (that is) unclean (by)
the dead.
Lev. 22 : 5 ; Heb., or man who shall touch. E. V., Whosoever
toucheth. Lev. 22 : 6 ; Heb., en-phsh which shall touch. Gr., psuche. Lat.,
And who toucheth. The Lat. gives, v. 5, 6, And who toucheth,
unclean shall become. Douay, v. 5, 6, And he that toucheth shall
be unclean. Ital., v. 5, 6, Or if any one has touched, the person that
shall have touched shall be unclean. E. V., v. 5, 6, Or whosoever
toucheth . . . The soul which hath touched, etc.
Lev. 22: 11; Heb., u — But priest that has bought en-phsh,
acquisition of money of him. Gr., But if priest has bought psuchen
acquired of — by — money, he shall eat of it. Lat., But whom
priest has bought. [This is all the Lat. gives.] Douay, But he
whom the priest hath bought. Ital., But when the priest shall have
bought a person with his money. E. V., But if the priest buy (any)
soul with his money.
Lev. 22 : 15 ; E. V., And they shall not profane the holy things.
Lev. 22 : 21 ; E. V., And whosoever offereth ... to accomplish
(his) vow.
Lev. 23 : 27 ; Heb., . . . and ye shall afflict — depress — en-phsh
of you [i. e., says Ges., under one, ye shall fast, see before]. Gr., ye
shall lower — depress — humble — weaken — reduce — the psuchas —
breaths— of you. Lat, afflict — perplex — trouble — vex — disquiet-^
your animas. Ital., and afflict ye your anime. Douay, and you,
shall afflict your souls. E. V., and ye shall afflict your souls.
Lev. 23 : 28 ; E. V., ... to make an atonement for you.
Ley. 23 : 29 ; Heb., For every that en-phsh which not shall be
3

34 THEOLOGY OF THE BIBLE.
depressed— afflicted [i. e. not shall fast], nkrte [see Gen. 17: 14],
out of the people of her. Gr., Every psuche which not shall [as in v.
27] exolothreuthesetai [see Gen. 17 : 14] out of the people of her.
Lat, Every anima which . . ., peribit [see Exod. 12 : 15]. Ital.,
For, every person that not shall . . ., shall be shortened— cut short
—cut off from, etc. Douay, And every soul that is not afflicted,
will I destroy from among his people. [See E. V.]
Lev. 23 : 30 ; Heb., And every that en-phsh which shall do any
service work that day . . ., u — even — eabdti [from the verb abd] —
I will cause to be lost — destroyed — to perish — slay — extirpate — cut
off— that en-phsh from midst of the people of her. (Ges. says this
verb aid is used of men and other living creatures as perishing,
citing Ps. 37 : 20 ; Job 4 : 11). [Where the same verb is used; and
the same verb is used in Job 4 : 9.] The Gr. in Lev. 23 : 30 is, And
every psuche . . ., apoletai [see Lev. 7 : 20] that psuche out of the
people of her. Lat., Every anima . . ., peribit [see Exod. 12 : 15]
from among his people. [The Lat. uses anima but once in the
verse.] Ital., And if any person do in that day any work, I her will
cause to perish — be cast away — from amidst her people. Douay,
And every soul that shall do any work, the same will I destroy from
among his people. [See E. V.]
Lev. 23 : 32 ; Heb;, . . . and afflict — depress — ye en-phshs of
you [i. e., fast ye]. Gr., lower — depress — humble — weaken — reduce
ye the psuchas of you. Lat., [as in v. 27] your animas. Ital., and
afflict ye your persons. Douay, And you shall afflict your souls
[i. e., yourselves]. See E. V.
Lev. 23: 35 ; E.V., ... ye shall do no servile work (therein) [v.
30 is, en-phsh which shall do, &c]
Lev. 24: 15; E. V., . . . whosoever curseth,
Lev. 24 '. 17; Heb., And man that shall smite, pierce through —
kill, — slay, — any en-phsh adm — breath, — soul — of man [for, any
corporeal, breathing person], of— with — death he shall die. Gr., And
man whosoever shall smite psuchen anthropof^breath — soul of man
[for, any person], and he die, in, or with, death let him die. Lat„
Who [for, he or she, who] shall have smitten and killed man, in,—
with — death let him die. [The Lat. gives man, for the Heb. and
Greek, breath — soul — of man]. Ital. likewise, who shall have smitten
to death any person, wholly let him be caused to die. Douay, He
that striketh, and killeth a man shall surely be put to death : E.V.,
And he that killeth any man shall surely be put to death.
Lev. 24: 18; Heb., And smiting, — piercing through, — killing,—

THEOLOGY OF THE BIBLE. 35
slaying [for, a, or, the, smiter, &c, of] en-phsh beme — breath, —
soul — of domestic animal, shall requite, — recompense — for her en-
phsh for en-phsh. The Gr. gives, first, simply, ktenos, — domestic
animal, for the Heb. en-phsh beme, that being the sense ; and then
gives psuche for psuche. Lat., Who shall have killed animal, —
an animal . . . anima for anima. Ital., And who shall have smitten
any beast [Heb., en-phsh beme] to death, shall pay her ; animate
for animate. Douay, He that killeth a beast, shall make it good ;
that is to say, shall give beast for beast. E. V., And he that killeth
a beast shall make it good ; beast for beast.
Lev. 25 : 48 ; E. V., .... he may be redeemed again; 25 : 49,
E. V., or, if he be able he may redeem himself.
Lev. 25 : 51 ; E. V., .... he shall give again the price of his
redemption out of the money that he was bought for [we have had
an en-phsh bought.]
Lev. 26: 11 ; Heb., .... and not shall loathe, en-plish — the
breath, — soul — of me you [i. e., I will not loathe you] ; though here
en-phsh — breath is less figurative than in other places; for it
is the breath that loathes a bad smell. It is Jehovah who speaks
here. He is represented as speaking according to the Hebrew
idiom, meaning [I will not loathe you] : the Gr. has, the psuche
of me : Lat., my anima : Ital., and my anima not you shall disdain.
Douay, my soul. E. V., and my soul shall not abhor you.
Lev. 26 : 15; Heb., u — But — if at — in respect to — ordinances of
me ye contemn, u — yea, if justnesses, — things according to law — of
me shall loathe en-phsh of you, so that not, &c. Gr., the psuche of
you. The Lat. does not use its word anima : it gives, simply, and
my judicia — decrees — ye contemn, — regard not : [ye is literal lan
guage, for the Heb. en-phsh of you: Gr., psuche of you] : Douay,
simply, If you despise my laws, and contemn my judgments: Ital.,
And if ye despise the my statutes, yea, if your anima disdain, — de
spise — the my laws, [ye, and your anima, mean the same :] E. V.,
And if ye shall despise my statutes, or if your soul abhor my
judgments. Lev. 26 : 16 ; Heb., ... I will u — even visit upon you bele (Ges.,
under bele, says, leaf exochen, [by way of eminence] for, sudden de
struction, citing Isai. 65 : 23, [where the Heb. word is bele] ), that
consumption, u — yea, that burning fever consuming, — wasting —
eyes, u — yea, pining away of en-phsh: Gr., liquefying, — dissolving
— the psuche of you (metaphorically, says Donnegan, causing to
dissolve in tears). [What is it that dissolves in tears ? Is it the

36 THEOLOGY OF THE BIBLE.
orthodox soul 3 Is it not the breath ? ] : Lat, and spend lavishly
your animas : Douay, I will quickly visit you with poverty and
burning heat, which shall waste your eyes, and consume your lives.
[Lat., animas.] Ital., I will send against you the terror, the
phthisic, the burning heat, and to you they shall vex, — grieve, —
trouble, — torment— the anima: E. V., that shall consume the eyes,
and cause sorrow of heart. [The Heb. is en-phsh, the Gr., psuche;
the Lat., anima; the Ital., anima; the Douay, lives ; E. V., heart.]
Lev. 26 : 17 ; E. V., And I will set my face against you, and ye
shall be slain, .... they that hate you.
Lev. 26 : 30 ; Heb., . . . and shall loathe en-phsh of me you : Gr.,
the psuche of me: Lat., my anima: Ital., and my anima you shall
have, [i. e., I will have you] in abomination, — detestation, — hate:
Douay, and my soul shall abhor you : E. V., . . . . the same.
Lev. 26 : 36 ; Heb., . . . and I will cause to fall fear — timidity —
on the lb — heart, — soul, — mind, — senses, — feelings — of them [i. e.,
on them]. (Ges. says, lb is equivalent to en-phsh ; and he gives the
same definitions to both.) [The various feelings and emotions are
manifested in the en-phsh — breath] : The Greek here uses its word
kardia [defined by Donnegan, heart ; soul ; mind] : the Lat. uses
its word cor, defined by Ainsworth, " heart, mind, by Synecd. the
whole man : " the Ital. word here is, cuore, defined by Graglia,
heart, soul, mind, life: Douay I will send fear in their hearts:
E. V., I will send a faintness into their hearts.
Lev. 26 : 38 ; Heb., And you abdtm — shall be [see Lev. 23 : 30]
in, — among the nations, or, heathen, u — yea, shall eat up, — devour,
— consume — you the arts — land — of the enemies of you [i. e., your
graves in the land of your enemies shall eat up, — devour, — consume
—you]. Lev. 26 : 43 ; Heb., . . . and they shall bring quickly, — cause to
hasten, sin, — guilt — of them [i. e., the punishment of the sin, — guilt
of them] ion u bion — because and because, (so given by Ges., under
ion, citing this v., and Ezek. 13: 10; 36: 3,) for judgments,— just
nesses, [things] according to law of me — they have, for, will have,
contempt [the present is often used for the future tense] ; u —
yea, ordinances of me, loathed en-phsh of them [i. e., they loathed] :
Gr., and at, — -with — my ordinances were angry in, — with — the
psuche of them [anger is , shown in the breath] : the Lat. does not
use its word anima : it has, simply, and my laws they despised
[literal language, expressing the sense] : the Douay gives .... and
they shall pay for their sins, and they despised my laws : ItaL, and

THEOLOGY OF THE BIBLE. 37
they will have requited with good will the their iniquity, for they
will have despised my laws, e — yea, the anima of them will have
disdained the my statutes : E. V., .. . and they shall accept of the
punishment of their iniquity ; because, even because they despised
my judgments, and because their soul abhorred my statutes. [It is
plain, that they, and their soul, mean the same.]
Lev. 26 : 44 ; E.V., . . . neither will I abhor them. [See Lev. 26 :
30, Douay and E.V., . . . my soul shall abhor you.]
Lev. 27:2; Heb., . . . man,when he shall consecrate ndr — vowed
sacrifice, (see Ges., ndr., citing Lev. 7: 16; 22: 18, 22; Deut. 12:
6 ;) [see also Lev. 22 : 19], according to the estimation, — assessment
of thee (i. e., says Ges., under ork, the priest's assessment of the
person offering, citing Lev. 5 : 15, 18; 27: 12), en-phsht — the breaths,
— souls, [i. e., the victims sacrificed are] to Jehovah [i. e., are conse
crated holy] to Jehovah. The reader has already perceived, that the
Heb. does not use the substantive verb, to be ; hence the numberless
insertions in Italics, in the Douay, the Italian, and the E. V. of is,
are, shall be, was, &c. The above appears to me to be the true ren
dering of the Heb. of this verse : and verses 9 and 11, given below,
clarly show it to be the true rendering, I think. We have seen,
that every breathing creature is, in numerous places, called en-phsh
— a breath — soul ; and numerous other instances of it occur after
this. I should have had no doubt of the correctness of the above
rendering, had I not seen the Gr. rendering of the verse, thus : —
Whoever may vow vow as suits the estimation of the psuche of him
to the Lord. This does not seem to me to fill the Hebrew of the
verse ; there seems to be something wanting. The Heb. has, ac
cording to the assessment, — estimation — of thee. And I find that
Geddes, who translates from the Heb. but who does not render lit
erally ; preferring, as he says, a free translation, giving the sense ;
renders thus : If any one will distinguish himself by vowing to the
Lord the value of his own person [giving person for en-phsh] ; let
this be the valuation. < [This, also, does not seem to me to fill the
Heb. of the verse.] Ges., under ork, renders thus : . . . " according
to thy (the priest's) estimation, men (are offered) to God ; " [giving
men, for the Heb. en-phsht, and inserting the words put in paren
thesis. But, I do not see the propriety of " men (are offered) to
God." It seems to me, that the en-phsh, the breathing victim is
what is offered to Jehovah.] The Lat. has, his anima: Douay, the
man that shall have made a vow, and promised his soul to God, shall
give the price according to estimation. [I do not see the sense of

38 THEOLOGY OF THE BIBLE.
this.] The Ital. is, when any one shall have made some particular
voto ; when he shall have made voto -with— person to the Lord,
under thy judgment, — estimation. [The Ital. word voto is defined,
a vow ; and bestia vota is defined, beast without burden. Such was
the beast offered in sacrifice. By taking the Ital. word, person to
represent the Hebrew en-phsh (we have frequently i had person, in
the Ital. when the Heb. is en-phsh ; and we have seen that en-phsh
means any breathing creature), the Ital. corresponds with the He
brew.] The E. V. is, when a man shall make a singular vow, the
persons (shall be) for the Lord by thy estimation [giving persons,
where the Heb. has en-phsht. But I do not see the sense of this
rendering.] Lev. 27 : 9; Heb., u — yet, if a domestic animal, which they offer
of them oblation, — offering — to Jehovah, every which he shall give
of them to Jehovah shall be consecrated, — holy. [" Which they
offer of them " is impersonal, meaning, which men offer, or may
offer.] It is plain from this verse, that it is the breathing victim,
expressed in the Heb. of v. 2, by en-phsh, that is offered, and is con
secrated — holy — to Jehovah.
Lev. 27: 11 ; Heb., u — But, if any domestic animal unclean,
which they do not offer of them [impersonal, which men do not
offer, or, which may not be offered] oblation to Jehovah, u — then,
eomid [The causative form of the verb omd] let him cause to stand
that domestic animal before the priest. [It appears to me, that these
two verses establish the correctness of the rendering above given of
27 : 2.] Geddes renders v. 9 thus : If (one) vow a beast, and it be
one of those that may be offered up to the Lord, every such beast
shall be hallowed — [beast, here, answers to en-phsh in 27 : 2.] And
he renders v. 11, thus: But if the beast be unclean, such as may
not be offered in sacrifice to the Lord, then let him present the beast
to the priests: [Geddes's renderings of v. 9 and 11, show that the
Heb. of 27 : 2, is correctly rendered, as above given. It did not
occur to me to look at Geddes till after I had rendered 27 : 2 as
above, and after I found that the Greek rendered it differently.]

NUMBERS.
Num. 5:2; Heb.,  and every [one] polluted by en-phsh
[i. e., a dead en-phsh.] Gr., by psuche : Lat., anima : Ital., 

THEOLOGY OF THE BIBLE. 39
and every (man) fouled by a dead: Douay, defiled by the dead:
E. V., defiled by the dead.
Num. 5:6; Heb., . . . man or woman, that may do of all those
sins which of mankind, to do faithlessly a perfidy against Jehovah,
u — so that — to incur guilt that en-phsh: Gr., man or woman, and
commit fault that psuche : The Lat. does not use its word anima in
this verse ; but gives, man or woman, as the nominative, all through
the verse. And the Douay follows the Latin. [They both give the
sense of the verse correctly.] Ital. When a man or woman . . . such
person is faulty — guilty : E. V., person.
Num. 5 : 11 ; E.V., . . . if any man's wife commit a trespass, *
Num. 5: 20; E.V., If thou be defiled,
Num. 5: 31 ; E.V., Then shall the man be guiltless from ini
quity. Num. 6:6; Heb., .... on en-phsh mt — breath, soul, dead [for,
a dead person] let him not come in, enter. Gr., on any psuche end
ed, terminated : Lat., upon a dead not shall he enter : Ital., let him
not go into (any place where may be) one dead: Douay, he shall
not go in to any dead : E. V., he shall come at no dead body, [giv
ing the word body, where the Heb. is, en-phsh, and the Gr. psuche.
King James's Ecclesiastics who made our E. V. outdid here even
the Romish Latin, Italian, and Douay versions.]
Num. 6: 11 ; Heb., . . . : and make atonement for him for that
which he sinned on that en-phsh [for en-phsh mt, in v. 6. We have
seen that the Hebrew, after giving en-phsh chay-ah a number of
times, gives frequently en-phsh alone, leaving chay-ah to be under
stood. So the Heb. uses, sometimes en-phsh mt, and sometimes, en-
phsh alone, leaving mt to be understood. In our language, speaking
of the loss of lives, by the foundering of a ship at sea, for instance,
we say, so many souls were lost, or, so many lives were lost ; the
Hebrew would say, so many breaths were lost]. The Gr. in 6 : 11,
has the word psuche alone : Lat., the simple word dead: Ital., from
that which he shall have sinned concerning ihe dead: Douay, for
that he hath sinned by the dead: E. V., for that he sinned by the
dead. Num. 9:6; Heb., men who had become unclean by en-phsh adm,
breath, soul, of man [for, a dead man, person] : Gr., on psuche an-
thropou, breath, soul, of man : Lat, upon animam hominis, breath,
soul, of man : Douay, unclean by occasion of the soul of man : Ital.,
foul by a person dead: E. V., defiled by the dead body of a man.
Num. 9:7; Heb., .... we unclean by en-phsh adm: Gr., on

40 THEOLOGY OF THE BIBLE.
psuche anthropou : Lat., upon anima hominis : Douay, by occasion
of the soul of a man : Ital., we (are) unclean by aperson dead : E. V.,
wc (are) defiled by the dead body of a man.
Num. 9 : 10 ; Heb.,  man man that shall become unclean by
en-phsh. [The Heb. word mt, dead, being left to be understood, and
the word man, also, not being used here.] Gr., psuche anthropou,
[adding the word anthropou, given in v. 6, 7, that being the sense.]
Lat, unclean upon anima : Douay, by occasion of one that is dead.
[The Douay does not give soul, for the Lat. anima, as it does in
verses 6 and 7, shewing that the Douay uses " one that is dead" as
equivalent to its words " the soul of a man," in verses 6 and 7] : the
Ital. in 9 : 10 ; is, shall be foul by a person dead: E. V., shall be
unclean by reason of a dead body.
Num. 9: 13; Heb. But that man who, &c, u — even — nkrte —
[see Gen. 17: 14], that en-phsh: Gr. Man whoever, &c, exoloth
reuthesetai [see Gen. 17: 14], that psuche: Lat. If any one, &c, ex-
terminabitur, shall be exterminated, destroyed, rooted out, cast out,
abolished, that anima : Ital. Let such a person be shortened, cut
short, cut off: Douay, But if any man, &c, that soul shall be cut
off: E. V. But the man that, &c, even the same soul shall be cut
off. Num. 11:4; Heb. And the mixed crowd which in midst of
them longed a longing. [We have longed expressed by en-phsh,
psuche, anima.]
Num. 11:6; Heb. But now, en-phsh of us is become dry. Gr.
Now, but, the psuche of us dried up : Lat. Our anima parched,
dry, thirsty, is : Ital. Whereas now our anima (is) dry : Douay,
Our soul is dry : E. V. But now our soul (is) dried away.
Num. 11 : 34; E. V., .... there they buried the people that
lusted. Num. 12 : 12 ; E. V. Let her not be as one dead [equivalent to
en-phsh dead, before given.]
Num. 15 : 27 ; Heb. But if en-phsh one shall miss by error, then
shall bring she a she goat : Gr. But if psuche one : Lat. Also if
anima one : Ital. But if one sole person hath sinned through error :
Douay, But if one soul shall sin ignorantly, he shall offer a she
goat. See E. V.
Num. 15 : 28 ; And shall make expiation that priest for that
en-phsh that erreth by misstep before Jehovah. The Gr., psuche:
The Lat. does not use its word anima in the verse ; but gives for
her, referring to anima in v. 27 : The Douay gives, for him, refer-

THEOLOGY OF THE BIBLE. 41
ring to the Douay words, one soul in v. 27 : Ital., for that person
that shall have sinned through error : E. V. ... an atonement for
the soul that sinneth ignorantly.
Num. 15 : 29 ; E. V. Ye shall have one law for him that sin
neth through ignorance.
Num. 15 : 30 ; Heb. But that en-phsh which shall do with hand
cast, of those native, or of those sojourning, Jehovah she [that en-
phsh] reviling, u, even, nkrte [see Gen. 17 : 14 ;] that en-phsh from,
&c. : Gr. but psuche whatever shall do with hand of haughtiness,
&c, exolothreuthesetai [see Gen. 17: 14,] that psuche out of the
people of her: Lat. anima, &c; peribit [see Exod. 12: 15. The
Lat. gives anima but once] : Douay, But the soul that committeth
anything through pride, &c, shall be cut off from among his peo
ple : Ital. But the person that shall have done (any act) at hand
lifted up, &c, let such a person be shortened, cut short, cut off, &c.
See E. V.
Num. 15 : 31 ; Heb. Because word of Jehovah he contemned, &c,
ekrt tkrt that en-phsh, the sin of him, upon him. [ekrt is a contrac
tion of enkrt, the infinitive passive of the verb krt, and tkrt
is the future of the verb krt. For the meaning of the verb krt see
Gen. 17 : 14. From the expression, the sin of him upon him, in con
nection with ekrt tkrt, we learn that the meaning of the expressions
die in their sins, and equivalent expressions, in the New Testament,
is, die eternally, i. e., never to be raised to life again.] The Greek in
15 : 31, is, ektripsei ektribesetai that psuche, by rubbing out, wast
ing, destroying, cancelling, annulling, perishing, shall be rubbed out,
wasted, destroyed, cancelled, perished, that psuche, the sin of him,
upon him. [To annul, is to bring to nothing, from the Lat. ad, to,
and nullus, none, nobody, void, null, lost, equivalent to annihilate,
from the Lat. ad, to, and nihil, nothing. And when, in reference
to any class of persons, nothing to come after is promised, such an
nulling is, of course, a finality.] The Lat. does not give its word
anima in this verse : it gives, for that cause delebitur [see Gen. 17 :
14], referring to anima, in verse 30 : The Douay is, therefore shall
he be destroyed — [not giving its word soul in this verse, but re
ferring to its word soul in v. 30 :] The Ital., in v. 31 is, entirely let
be that person shortened, cut short, cut off; be her iniquity upon
her : E.V., Because be hath despised, &c, that soul shall entirely
be cut off; his iniquity (shall be) upon him. [The E. V., by its
semicolon after its words cut off, and its insertion of the words,
shall be, takes away the meaning of the verse.]

42 THEOLOGY OF THE BIBLE.
Num. 25 : 35 ; Heb., . . . of death shall die that man [man, here
is equivalent to enrphsh in v. 31.]
Num. 16 : 15 ; Heb., Then nhhr— breathed hard through the
nose, snorted, Moses exceedingly : (Ges. says, this is an onomatop-
dietic word.) [It is plainly so : sound it in two syllables, en-char,
draw in through the nose en, short, and breathe out quick and short,
char, in one sound, giving for the consonant ch a slight hard sound
to the c and the rough spiritus — rough breathing to the h. Valpy's
Gr. Grammar by Anthon, p. 7, says : " To the written characters
belong also the spiritus or breathings, of which there are two, the
pneuma psilon, spiritus lenis, [the breathing soft, the soft breath
ing], and the pneuma dasu, spiritus asper, [the breathing rough,
rough breathing] or aspirate." And Prof. Wilson, in his Hebrew
Grammar, p. 4, uses the same Lat. word spiritus -for these different
breathings : And the Lat. word spiritus is defined by Ainsworth,
breathing :] The Ital. in 16 : 15, is, Then Moses was angered
strongly : Douay, Moses therefore being, very angry : E. V., And
Moses was very wroth.
Num. 16: 38; Heb., ch. 17: 3; The fire pans of these sinners
at — [i. e. at the forfeit of] en-phsh of them: Gr., at the psuchais
of them: The Lat., At deaths of sinners. [This may mean, of sin
ners at deaths ; from the construction of sentences in the Lat., this
may be the meaning] : The Douay gives, In the deaths of the sin
ners. [The Lat. does not give its word anima, nor the Douay its
word soul in the verse] : The Ital is, And of the curses of these that
have sinned against their own anime — (Graglia, souls), [i. e. at the
forfeit of their breaths, for, lives] : E. V., The curses of these sin
ners against their own souls.
Num. 16 : 45 ; E. V., . . . . that I may consume them in a mo
ment. Num. 18 : 16 ; E. V., And those that are to be redeemed ac
cording to thine estimation.
Num. 19: 11; Heb., Who touching on dead of any en-phsh
adm, shall be unclean seven days : Gr. . . . psuche anthropou : The
Lat. is, who having touched the carcass of a man : Douay, He that
toucheth the corpse of a man. [The Lat. does not give here its
word anima, nor the Douay its word soul.] Ital., Who shall have
touched the body dead of any person : E. V., He that toucheth the
dead body of any man.
Num. 19: 13; Heb., Every that having touched b, upon, dead,
6, upon, en-phsh of that man that shall die, even nkrte — [see Gen.

THEOLOGY OF THE BIBLE. 43
17 : 14], that en-phsh [the en-phsh which hath touched] from Israel:
Gr., Who, &c, psuche anthropou ektrebesetai [see Num. 15: 31;]
that psuche [the psuche that has touched] from Israel : Lat, Every
'who shall have touched of a human anima the carrion, &c, peribit
[see Exod. 12 : 15 ;] from Israel. [The Lat. does not repeat its word
anima ; does not say, that anima (which touched) peribit :] Douay,
Every one that toucheth the corpse of a man, &c, shall perish out
of Israel. [The Douay does not use its word soul at all in this
verse]. Ital., Whoever shall have touched the body dead of a per
son that may die, &c, let that person [that shall have touched] be
shortened, cut short, cut off, from Israel. [The Ital. gives person in
each place where the Heb. has en-phsh, Gr. psuche.] E. V., Who
soever toucheth the dead body of any man that is dead, &c, that
soul [the soul that toucheth] shall be cut off from Israel. [We have
seen, that the E. V. has often given, dead body, where the Heb. is
dead en-phsh, Gr. dead psuche.]
Num. 19: 16; Heb., And every who shall touch on whom on
field pierced through by sword, or on mt, a dead, [equivalent to en-
phsh mt in preceding verses.]
Num. 19: 18; Heb., v. 17, And let take hyssop, and dip in
water, a man pure, and sprinkle upon that house, and upon all those
utensils, and upon those en-phshs which may live therein, and upon
that having touched on bone or on slain, or on mt, a dead [equiva
lent to en-phsh mt, in preceding verses] : Gr., And upon those
psuchas : The Lat. has, and sprinkle the men : Douay, and sprinkle
the men : Ital., and sprinkle all the persons, &c. : E. V., upon the
persons that were there, and upon him that touched a bone, or one
slain, or one dead.
Num. 19: 20; Heb., But man that shall, &c, even nkrte [see
Gen. 17: 14;] that en-phsh from, midst of that assembly : Gr., But —
man who, &c, exolothreuthesetai [see Gen. 17: 14,] that psuche:
Lat., If any one, &c, peribit [see Exod. 12 : 15,] the anima of
him : Ital., But if any one, &c, let that person be shortened, cut
short, cut off: Douay, If any man, &c, his soul shall perish out of
the midst of the church : E. V., But the man that, &c, that soul
shall be cut off from, &c.
Num. 19 : 21; E. V., . . . and he that toucheth [equivalent to
en-phsh that toucheth, in preceding verses.]
Num. 19 : 22; Heb., And every who shall touch, &c, even that
en-phsh which touching shall be unclean until that evening : Gr.,
psuche: Lat  anima: Ital., the person that shall have touched,

44 THEOLOGY OF THE BIBLE.
&c. : Douay, the person that toucheth : E. V., the soul that touch
eth. Num. 21:4; Heb.,  and Was shortened en-phsh of that^
people, (equivalent, says Ges., under qtsr, the verb used here, to,
was shortened ru-ach, the breath; [Greek, pneuma ; Lat., spiritus;
Ital., spirito; Douay and E. V., very often, spirit] ; i. e., says Ges.,
they became impatient, citing this verse, and Judges 16 : 16 ; 10:
16) : The Gr. here has oligopsuchesen, became of little psuche,
breath : Lat, and to be weary began the people, [not using its word
anima] : Douay, and the people began to be weary, [not using any
word for the Heb. en-phsh, Gr. psuche, contained in its verb above
given] : Ital., and the mind fainted to the people : E. V., and the
soul of the people was much discouraged. [We thus see, that the
Heb. words en-phsh and ru-ach; for which theGr. words are psuche
and pneuma, and the Latin words, anima and spiritus, and the Ital.
words, anima and spirito, Douay, the most often, soul and spirit,
the E. V., about half the time, soul and spirit, mean the same
thing, namely, breath. And the Heb. and Greek, inbreathed ; Lat.
and Ital., inspired, are used for, encouraged, having spirit, courage:
and in our language, inspirited (we might use insouled, too,) means
the same : and dispirited, dissouled, means, discouraged : and we
use spirit, for courage. And the Bible uses', strong en-phsh, and
strong ru-ach, for courage : and uses each of those two words, en-
phsh and ru-ach, for any strong emotion, feeling.
Num. 21 : 5 ; Heb., . . en-phsh of us is cut short, cut off, at this
bread this despicable: Gr., truly the psuche of us is offended, &c. :
Lat., Our anima even now nauseates over this food most light : Ital.,
Our anima is wholly loathed of this bread so light: Douay, Our
soul now loatheth this very light bread. E. V., Our soul loatheth
this light bread. [It is the breath that is nauseated, loathes.]
Num. 21 : 29 ; E. V., . . . hath given his sons and his daughters
into captivity. [We have en-phshs in captivity].
Num. 21 : 35 ; E. V., So they smote him, and his sons, and all
his people, until there was none left him alive : [we have, until there
was not left nshme] (" a breath, soul, spirit, that which had breath,
a living creature," given by Ges., for nshme).
Num. 23 : 10; Heb., ... let die en-phsh of me [for, let me die,
or may I die] death of straight, upright, u — yea, let become, ahrit
an afterwards, a hereafter, a future time, a latter state, of me as
what, of them, [i. e., as there will be of them. J Gr., let, or may die
the psuche of me among psuchais of just, kai let become the sperma,

THEOLOGY OF THE BIBLE. 45
grain, seed, of me as the sperma, grain, seed, of them. Lat., let, or
may, die my anima in, or, with, death of just, et let become my
hindmost like of them. Douay, let my soul die the death of the
just, and my last end be like to them. Ital., let, or, may, die my
person of the death of the men straight, just, and let, or, may, be
vary fine like to him. E. V., let me die the death of the righteous,
and let my last end be like his. [The Heb. word ahrit, used in
this verse, is a noun, from the verb ahr, to be after. The reader
will allow me, in connection with this verse, to anticipate two of
the other verses in which this same Heb. word ahrit occurs : Ps.
37 : 37 and 38 : v. 37 in the Heb. is, Observe tm, a, or the, upright,
u — yea, look at ishr, a, or the, straight, upright ; for ahrit, an
afterwards, a hereafter, a future time, a latter state I — for aish, a, or
the, man shlum — seeking peace, or, of peace: v. 38, Heb. u — But
sinners, those who turn aside from God, nshmdu ihdu shall be laid
waste, destroyed, cut off wholly, ahrit of wicked nkrte.] [See
Gen. 17: 14, for nkrte]. The Gr. v. 37, is, Observe innocence, kai,
yea, look to direction in right line (metaphorically, says Donnegan,
to equity, uprightness) ; for, something left behind, for man fond of
peace: v. 38 : Gr. But those unjust exolothreuthesontai [see Gen. 17:
14], epitoauto- wholly ; left behinds of irreligious exolothreuthesontai
[see Gen. 17 : 14.] The Lat. is, v. 37 : Observe innocence, et yea,
have an eye to justice [i. e. justness], for as much as there are re
mainders for man that loves peace. Verse 38, Lat. Unjust but,
disperibunt shall be destroyed, utterly lost, sirnul, together ; remain
ders of irreligious interibunt, shall be annihilated, extinguished, ex
hausted, perish. Douay, v. 37, keep innocence, and behold justice,
[i. e. justness ; our word justice has come to be understood, or,
rather, applied by Ecclesiastics, in a different sense] ; for there are
remnants for the peaceable man. [I don't know what the Douay
would have us understand by remnants], v. 38, But the unjust shall
be destroyed together : the remnants of the wicked shall perish :
the Ital. is, v. 37, look to integrity, e yea, have regard to integrity ;
for {there is) a reward for the man of peace: v. 38. But the trans
gressors shall be destroyed wholly ; every reward is cut off to the
impious. The E. V. is, v. 37, mark the perfect (man), and behold
the upright : for the end of (that) man (is) peace : v. 38 ; But the
transgressors shall be destroyed together : the end of the wicked
shall be cut off. Jerome's version, a Latin version, printed from the
manuscript and published in 1522, gives the Latin the same as the
Latin above given, except that it gives, in old fashion, dispibnt for

46 THEOLOGY OF THE BIBLE.
disperibunt, and puts its stop, a colon, before simul, whereas the
Latin above given puts its stop, a semicolon, after simul. [Can the
reader make sense of the E. V., " the end shall be cut off? " And
can he imagine how our translators could have the boldness to give
such a rendering to these two Versions ? They have not the slight
est excuse for it even in any one of the Romish versions, the Latin,
the Douay, or the Italian ; nor in Jerome's version ; nor in the
Tindal Coverdale. The reader observes that the Greek uses the
word sperma, grain, seed, of the just, in Numbers 23: 10. Arch
bishop Whately, of the English church, in his valuable book on the
" Future State," p. 72, says : " It is conceivable that some portion
of the body, perhaps many times less than the smallest grain of
dust, may be exempted from decay ; may be, however minute, very
curiously organized, and be the really essential part of the body,
and may remain in a torpid state, like a seed." Whether the Arch
bishop had observed the Greek word sperma, grain, seed, in the
Greek of this verse, I do not know. Such a grain, seed, of the
wicked might be wholly destroyed ; and such a grain, seed, of them
who should be accounted just might be kept alive. If the Greek
word be used here figuratively, it is a beautiful figure. The Arch
bishop, very properly proceeds to say : " All this, however, is merely
a string of suppositions ; of which we can only say, that there is
no one of them, as far as we can judge, that is in itself impossible."
No doubt the Archbishop thought the answer of Paul to them who
denied the possibility of resurrection to be the true answer : ye are
ignorant of the Scriptures, and of the power of God.
Num. 24 : 13 ; Heb., ... I cannot go beyond the mouth of Je
hovah, to do good or bad of lb of me ; what shall speak Jehovah,
even I will speak. [The mouth of Jehovah is equivalent to en-phsh
and to nshme, and to ru-ach, of Jehovah, i. e. the breath of Jehovah;
for, to speak with mouth, is, to speak with breath] : the Gr. here
gives, to do good or bad of myself, giving, of myself, for the Heb.
of lb heart, soul, mind, of me, [and we have, yourselves, for en-phsh
of — of you, — Gr. psuche of — of you] : Douay, I cannot go beyond
the words of the Lord, to utter any thing of my own head either
good or evil: Ital., I cannot go beyond the commandment of the
Lord, to do (anything) good or bad of my understanding : E. V.,
.... I cannot go beyond the commandment of the Lord, to do
(either) good or bad of mine own mind ; [the Heb. word is lb.]
Numb. 26 : 7 ; E. V., . . . and they that were numbered of them
were, &c.

THEOLOGY OF THE BIBLE. 47
Num. 29 : 7 : Heb., . . . and ye shall depress, oppress, afflict, en-
phsh of you [i. e., ye shall fast] : Gr., the psuchas of you : Lat., ye
shall dash on the ground (metaphorically, says Ainsworth, for, vex,
disquiet, trouble, grieve, afflict, weaken, bring low,) your animas :
Ital., and afflict your anime : Douay, and you shall afflict your
souls : E. V., the same.
Num. 30:3; Heb., Man that shall vow vow to Jehovah, that
hath sworn oath to bind bond on en-phsh of him : (Ges., under asr,
cites this verse, and renders " bind himself with a vow : " The Gr.
has, the psuche of him: the Latin does not use its word anima ; it
gives, bind himself by oath : Douay, bind himself by an oath : the
Ital. is, v. 2 ; binding himself by bond upon his anima : E. V., v.
2 ; to bind his soul by a bond.
Num. 30 : 4 ; Heb. And woman that shall vow vow to Jeho
vah, or bind bond in house of father of her : Ital., v. 3 ; And when
a woman shall have vowed a vow to the Lord, and shall be bound
by bond in house of her father : the Douay is, and bind herself with
an oath : E. V., v. 3 ; ,and bind (herself) by a bond.
Num. 30: 5 ; Heb. And hear, father of her vow of her, or bond
of her which bound she on en-phsh of her, &c, then they shall stand
good ; all vows of her, u — even, every bond bound she on en-phsh
of her shall stand good : the Gr. has, on the psuche of her, twice :
the Lat. is, oath with which she had bound her anima, &c, what
ever she promised and swore to do, in deed she shall fulfill, [using
literal language for the second Heb. and Gr. phrase with en-phsh,
psuche:] Douay, the oath wherewith she hath bound her soul,
whatsoever she promised and swore, she shall fulfill in deed : Ital.,
v. 4 ; her bond with the which she was bound . on her anima, &c,
and every bond with the which she was bound on her anima shall
be firm : the E. V. is v. 4 ; wherewith she hath bound her soul ....
wherewith she hath bound her soul.
Num. 30 : 6 ; Heb. But if refuse assent to, father of her, &c,
any vow of her, or, bond of her, which bound she on en-phsh of her,
it not shall stand good : Gr. v. 6 ; on the psuche of her: Lat. v. 6,
does not give its word anima in the verse : It gives nee, no not,
obliged shall she be held sponsioni, to the bargain, agreement :
Douay, v. 6 : neither shall she be bound to what she promised.
[We thus see, that the Heb., bind, promise, on en-phsh, Gr. psuche,
is simply equivalent to our expression, upon my word. There can
be no word without breath : and we sometimes hear the expression,
upon my soul, upon my life, it is so ; or the Heb. phrase may be

48 THEOLOGY OF THE BIBLE.
equivalent to what we call swearing to do a thing] : verse 6, above
given, is v. 5 in the Ital., and it gives, with the which she shall be
bound upon her anima : E. V., v. 5 ; wherewith she hath bound her
soul. Num. 30: 7; Heb., ... or something rashly uttered by lips of
her which bound she upon en-pJish of her: Gr., v. 7; the psuche of
her: Lat, v. 7; anima of her: Douay, v. 7; and the word Once
going out of her mouth shall bind her soul: Ital., or (the promise)
made with the her lips with the which she shall be bound on her
anima: E. V., v. 6 ; ... or uttered ought out of her lips where
with she bound her soul.
Num. 30:8; Heb., . . . shall stand good, vows of her ; yea,
bonds which bound she upon en-phsh of her, they shall stand good :
Gr., v. 8 ; ... on the psuche of her: The Lat., v. 8, does not use its
word anima, but gives, simply, whatever she had promised, [that
being the sense]: Douay, v. 8; whatsoever she promised: Ital., v.
7 ; the bonds with the which she shall be bound upon her anima :
E. V., v. 7 ; the bonds wherewith she bound her soul.
Num. 30 : 9 ; Heb., But if, day he heard, husband of her shall
refuse assent to consent of her, [her consent], then he breaketh off
vow of her which upon her, even the thing rashly uttered by lips of
her, which bound she upon en-phsh of her : Gr., v. 9 ; the psuche of
her : Lat., v. 9 ; her anima : Douay, v. 9 ; wherewith she had bound
her soul : Ital., v. 8 ; he annulleth her vow that she had upon herself,
e, — yea, (the promise) made with her lips, with the which she was
bound on her anima : E. V., v. 8 ; wherewith she bound her soul.
Num. 30: 10; Heb., But vow of widow, or if put away, di
vorced, &c, every which bound she upon en-phsh of her : Gr., v.
10; ... on the psuche of her : Lat., v. 10, does not give its word
anima in the verse : It gives simply, whatever they shall have
vowed: Douay, v. 10; whatsoever they vow: Ital., v. 9; all that
to which she shall be bound upon her anima: E. V., v. 9 ; where
with they have bound their souls.
Num. 30: 11 ; Heb. But if of house of husband of her vowed
she, or bound she bond on en-phsh of her to swear her: [i. e., by her
wearing] : Gr., v. 11 ; ... on the psuche of her with oath : Lat., v.
12 ; Wife in house of husband, when herself hy vow she shall have
bound and by oath: Douay, v. 11 ; If the wife in the house of her
husband, hath bound herself hj^vow and by oath : Ital., v. 10 : And
if the wife make vow, or be bo^a by boijnd upon her anima with
oath, (being) in house of the her husband : E. V., v. 10 : And if she

THEOLOGY OF THE BIBLE. 49
vowed in her husband's house, or bound her soul by a bond with
an oath. Num.30: 12; Heb. And hear, husband of her, and keep silence
towards her, not refusing assent to her, then shall stand good every
vow of her; yea, every bond which bound she on en-phsh of her
shall stand good: Gr., v. 12 ; on the psuche of her: Lat., v. 12 ; If
shall hear husband, and hold his peace, nee, no not, contradict bar
gain, agreement, she shall render whatever she had promised [liter
al language for the Heb. and Gr. idiom :] Douay, v. 12 ; And doth
not disallow the promise, she shall accomplish whatsoever she had
promised [literal language]: Ital., v. 11; And let be firm all her
vows ; let be, likewise, firm, every bond with the which she shall be
bound upon her anima: E. V., v. 11 ; Then all her vows shall
stand, and every vow with which she bound her soul shall stand.
Num. 30 : v. 13 ; Heb., But if breaking off shall break off them
husband of her, in day he heard them, every going out of lips of
her of vows of her, or of bond of en-phsh of her, not shall be
valid: Gr., v. 13 ; . . . on the psuche of her: Lat. and Douay, v.
13; she shall not be bound by the promise: Ital., v. 12; or vow,
or bond upon her anima: See E. V., v. 12.
Num. 30 : 14 ; Heb., Every vow, or every oath of bond to de
press, oppress, afflict, en-phsh, [i. e., to fast], husband of her may
make valid it, or husband of her may break off it: Gr., v. 14;
upon psuche, &c. : Lat., v. 14 ; bind herself by oath, that by fast
ing, or abstinence of other things, she afflict her anima : Douay, v.
14 ; bind herself by oath, to afflict her soul [i. e., herself] by fasting,
or abstinence from other things, &o. : Ital., v. 13 ; with which she
shall be bound to afflict her anima : See E. V., v. 11.
Num. 30: 15; Heb., But if keeping silence keep silence to her,
husband of her from day to day, then he makes valid every vow
of her ; ,and every vow of her which upon her, he makes valid them
[here, upon her, is equivalent to the idiom before used, upon en-phsh
of her] : Gr., v. 15 ; upon her: Lat, v. 15; whatever she had vow
ed and promised: Douay, v. 15; whatsoever she had vowed and
promised, [same as before given, several, times, by the Lat. and
Douay, where the Heb. has, bound on en-phsh of her, Gr., on psuche
of her] : Ital., v. 14 ; all the vows of her, or whatever bond which
she had upon herself: E. V., v. 14 ; upon her.
Num. 31 : 19 : Heb., .... every killing [for killer of] en-phsh,
and every toucher on pierced through : The Greek does not use its
word psuche : It gives, every who taking away, destroying, mur-
, 4

50 THEOLOGY OF THE BIBLE.
dering, and who touching the slain : Lat, who shall have killed
man, or slain shall have touched : Douay, He that hath killed a
man, or touched one that is killed: Ital., Every person that shall
killed alcuno, somebody, or shall have touched somebody [i. e., some
one, some person] slain: E. V., whosoever hath killed any person,
and whosoever hath touched any slain. [The Heb. word in the
verse is, en-phsh.]
Num. 31 : 28 ; Heb., . . . one en-phsh, breath, soul, of 500, out
of those men, and out of those cattle, &c. : Gr., one psuche out of,
&c. : Lat., one anima : Ital., one head of 500, &c. : Douay, one soul
of 500, as well of persons as of oxen, &c. : E. V., one soul of 500,
(both) of the persons and of the beeves, &c.
Num. 31 : 30 ; Heb., ... one take out from fifty, of those men
and of those cattle, oxen, &c, [one, here, is equivalent to one en-
phsh,inv.2%: Gr., one from fifty: Lat, the fiftieth head: Ital,
take one drawn from fifty of the men, of the oxen, &c. : Douay, the
fiftieth head of persons, and of oxen, &c. : E. V., one portion of
fifty, of the persons, of the beeves, &c.
Num. 31 : 35 ; Heb. And en-phsh adm of those women, breaths
of mankind of those women [a Heb. idiom for women] who, &c. ;
all en-phsh 32,000 : Gr., And psuchai anthropou ton gunarkon —
breaths of men of those women, which, &c, all psuchai 32,000 :
Lat. Animae of men of the female sex [not repeating its word ani-
mae] : Ital. And as to the anime human the female, that, had not,
&c, (they shall be) in all 32,000 anime: Douay, And 32,000 per
sons of the female sex that had not, &c, [using its word persons,
for the Lat. animae] : E. V., And 32,000 persons in all, of women
that had not, &c, [using its word persons but once.]
Num. 31 : 40 ; Heb. And en-phsh adam 16,000; and tribute to
Jehovah 32 en-phsh : Gr. And psyehai anthrqpon [in the plural],
32 psuchai: Lat. Out of animas of men, 32 animae: Douay. Out
of the 1,600 persons there fell to the portion of the Lord 32 souls :
[giving persons for the first anima and souls for the second.] Ital.
And (from) 16,000 anime human ; of which the tribute for the Lord
(was of) 32 anime: E. V. And the persons (were) 16,000, of which
the Lord's tribute (was) 32 persons.
Num. 31 : 46; Heb. And en-phsh adm 16,000 : Gr. And psuchai
anthropou: Lat. And of men, 16,000: Ital. And 16,000 anime hu
man : Douay. . . . 16,000 persons : E. V. And 16,000 persons.
Num. 31 : 50; Heb. And we have offered offering of Jehovah,
man what he acquired, to make expiation for en-phshs of us to face

THEOLOGY OF THE BIBLE. 51
of Jehovah. The- Greek here is, to propitiate for us, [that being
the sense of the Heb. en-phshs of us :] Lat., for us : Douay, for us :
Ital., for to pay the redemption, ransom, of our persons : E. V., to
make an atonement for our souls.
Num. 32 : 7 ; Heb. And why dissuade ye lb of the- children of
Israel [i. e., why dissuade ye the children of Israel, lb being used as
equivalent to en-phsh.]
Num. 35 : 6 ; Heb., . . . cities, &c, for to try there that rtsh, to
kill. Ges., under rtsh, cites this verse and verses following, and
says, "more fully, rtsh en-phsh, citing Deut. 22 : 26. He also refers
to Gen. 37 : 21 ; where the Heb. has the verb nke en-phsh, kill en-
phsh, citing, under nke, Lev. 24: 18; Deut. 19: 6, 11. For rtsh
he gives, to kill, with the accusative case, citing this verse, Num.
35 : 6." [The Heb. frequently uses the infinitive of the verb with
the accusative of the relative pronoun. And the Greek does the
same : Gen. 35 : 18, is an instance of it, both in the Heb. and in the
Greek: And Prof. Charles Wilson, in his Hebrew Grammar, p. 146,
lent me by a friend after I had given my course of public readings,
in which I gave this mode of expression, gives three of the many
instances of such use of the infinitive in the Hebrew, namely : " In
the to flee him from the face of Absalom," i. e., says the Professor,
" In his flying, when he fled." " And the to sit me in the house of
Jehovah," i. e., says the Professor, " And my seat, abode, shall be
in the house of Jehovah." " In the day of to rise up me," i. e., says
the Professor, " In the day of my rising up."] The Ital. in Num.
35 : 6, is, that who shall have slain any one : Douay, that he who
hath shed blood may flee to them : E. V., that the manslayer may,
&c, &c.
Num. 35 : 11 ; Heb., . . that may flee there, rtsh, who killing by
smiting en-phsh through inadvertence. [This is another instance
where rtsh en-phsh, in full, occurs, instead of the single word rtsh,
used in Num. 35 : 6 :] the Greek in this verse has, who having
pierced psuche: Lat, who may have shed blood: Douay, who have
shed blood, [to shed blood, is, to kill ensphsh :] Ital., that has smit
ten to death any person: E. V., . . . which killeth any person.
Num. 35 : 15 ; Heb., Every killing en-phsh : Gr., every piercing
psuche: Lat, who [for, he or she Who] shall have shed blood:
Douay, he who hath shed blood. [Here again, the Lat. and Douay
give, shed blood, for kill en-phsh,. Gr., pierce psuche : and the Hebrew
Scriptures frequently, elsewhere, use the expression, shed blood, as
equivalent to kill en-phsh. Taking too much blood, or causing

52 THEOLOGY OF THE BIBLE.
its stagnation, stopping its circulation, stops en-phsh.] The Ital. in
35 : 15, is, whoever shall have smitten to death any person: E. V,
Every one that killeth any person.
Num. 35 : 16 ; E. V., And if he smite him ... so that he die.
Num. 35 : 17 ; E. V., And if he smite him .... wherewith he
may die, and he die [him, is equivalent to en-phsh, Gr. psuche, in
35 : 11, and 15.]
Num. 35 : 30 ; Heb., Every killing enphsh, but witness one not
shall speak against en-phsh unto death: Gr., Every piercing psuche
&c, but witness one not shall testify against psuche to die : Lat,
Manslayer, murderer, &c, upon testimony of one, no one condem-
nabitur — shall be condemned: Douay, The murderer shall be pun
ished by witnesses ; no one shall be condemned upon the evidence
of one man : Ital., When any one shall have smitten to death any
person, let be that murderer killed, &c. ; but not let be able one
alone witness to render testimony, proof, against a person to death:
E. V., Whoso killeth any person, the murderer shall be put to death,
&c. ; bu^ one witness shall not testify against any person (to cause
him) to die.
Numb. 35 : , 31 ; Heb., But not shall receive they [impersonal,
not shall be received] expiation, atonement, for en-phsh of killer
when he is declared guilty of, condemned to, death ; but with death
he shall die : Gr., But receive not price for ransom, redemption
money for psuche of the having murdered [the psuche of the mur
derer] being under sentence anairethenai, to be taken away, de
stroyed, abolished, but, &c. : Lat., from him who condemned is of
blood: Douay, of him that is guilty of blood: Ital. E, But take ye
not price of redemption, ransom, for the life of the murderer, which
(is) guilty of death ; but, &c. : E. V., Moreover ye shall take no
satisfaction for the life of a murderer, which (is) guilty of death ;
but he shall be surely put to death.

DEUTERONOMY.

Deut. 4:9; Heb. Provided that shmr Ik, thou keep to thyself, yea,
shmr en-phsh, keep, abstain, en-phsh of thee [i. e., thyself] greatly
(Ges., under shmr, for shmr en-phsh of thee, gives, abstain thyself,
citing this verse. And under en-phsh he cites this verse, and ren
ders thus, " keep thy soul," i. e., says he, do not forget.) Gr., Keep

THEOLOGY OF THE BIBLE. 53
to thyself, yea, take heed to the psuche of you: Lat, Keep there
fore thyself, yea, thy anima carefully : Douay, Keep thyself there
fore, and thy soul carefully: Ital., Only have a care to thyself, yea,
keep diligently thy anima : E. V., Only take heed to thyself, and
keep thy soul diligently. [This is another of the numerous parallel
isms in Scripture, where, in immediate repetition of the same idea,
the use of the same word in such close connection is avoided ; as is
the case with our own writers and speakers. In the verse next
given, 4 : 15, we see that, to abstain en-phsh of you, means to ab
stain yourself.]
Deut. 4: 15; Heb. So, abstain greatly en-phshs of you: Gr.,
the psuchas of you: Lat, your animas: Douay, Keep therefore
your souls carefully: Ital., Keep you guard therefore diligently
over the anime of you : E. V., Take ye therefore good heed unto
yourselves. (Ges., under shmr, renders, " Take heed diligently as
ye love your life, citing this verse, and v. 16 ; Josh. 23 : 11 ; Jerem.
17: 21.
Deut. 4 : 29 ; Heb. But, or yet, having sought [i. e., if ye seek]
from there Jehovah God of thee, him you shall find when you shall
seek him b, in, or, with, all lb the heart [for, mind, affections, desire]
of thee, yea, b, in, or, with, all en-phsh, the breath, for breathing after,
desire of thee. Ges., under b, in, says, " By a peculiar idiom of lan
guage, it is used of the fountain whence anything comes forth." And
under lb, he says, it is equivalent to en-phsh, citing Ps. 73 : 21 ; 84 :
3 ; E. V., v. 2 ; 102 : 5 ; E. V., v. 4 ; Jerem. 4 : 18 ; 4 : 10. And
he defines en-phsh the same as he defines lb ; and his citations un
der these words prove that he is correct in so doing. And many
other passages prove the same thing. And we find, in different
versions, and in the E. V. in several places, heart, where the Heb.
is en-phsh ; and we shall see, desire, in the E. V., where the Heb.
is en-phsh. [Such cumulation of words of like import is used to give
emphasis, intensity ; and is used by our own writers and speakers,
for the same purpose. And law writers, and lawyers, in construing
laws, say of such a second word or expression, it is merely cumu
lative. In Josh. 23 : 14, where the Heb. uses lb and en-phsh ; Gr.
kardia and psuche, the Lat. gives only the one word animus, mind ;
which expresses, in sense, all that is expressed by the cumulated
words in the Hebrew and the Greek. And the Douay there gives
only the one word, mind. And we find places where other words
are added in cumulation, as in E. V., heart, soul, mind, and some
times with the addition of the word strength. Strength, adds

54 THEOLOGY OF THE BIBLE.
nothing but emphasis ; mind, adds nothing else ; and en-phsh, after
lb, adds nothing else. And we find many places where the single
word lb, (defined, heart, soul, mind, affections ; the E. V. gives,
heart, for it), is used to express all that is expressed by the cumu
lated words before given. I give here but one instance : Ps. 9 : 2,
E. V., v. 1. The Heb. word there is, lb ; the Gr., kardia (defined
by Donnegan, heart, soul, mind, like thumos, says he :) (See his de
finitions of thumos below, in the Greek of this verse) : The Lat.,
there gives, cor, defined by Ainsworth, " Heart, mind, affection,
Synecd. the whole man." The Ital., there is; with all the my cuore,
defined by Graglia, heart, soul, mind : The Douay there is, with my
whole heart : E. V. v. 1, with my whole heart. It is the natural,
pulsating heart, which is used in the Hebrew as the seat of the
affections, desire ; and it is the natural en-phsh, breath, which is
used for breathing after, desire, expressing affection; often ex
pressed also by ru-ach, breath, Gr., pneuma, Lat., spiritus, breath
ing, aspiration, (from the Lat. ad, to, after, and spiro, to breathe).
In the many instances of the cumulation of these words the Douay
always uses and between them ; and so does the E. V. But our
word and is often used between synonyms, and, of course, where
it adds nothing, as in the Church Service " acknowledge and con
fess our sins" ; " when we assemble and meet together ; " " in those
things which are requisite and necessary," &c. And it is constant
ly so used, to round a period. The Hebrew puts u between them.
Among the definitions of u, Ges. says it is used for, even, citing
1 Sam. 28 : 3 ; 17 : 40 ; and Ps. 68 : 10 ; E. V. v. 9 ; where the Heb.
is, Rain of abundance thou didst breathe upon, blow upon God kite
the especial possession of thee, (i. e., Israel, says Ges.), u, even, yea,
being exhausted she, thou didst establish her ; and he cites many
other passages where u means even, says he. He also says, u is
used in a cumulative sense, citing Job 5 : 19 ; Prov. 6 : 16 ; 30 : 18,
21, 29 ; Amos 1 : 3, 6, 9, 11 ; I add one of many others, Psal. 84 :
2, where the Heb. is u, Douay, and Ital., e, E. V., yea. This is
sufficient to show, that the most proper word to be used between
the cumulated Heb. words lb, en-phsh, &c, and between the cor
responding Gr., Lat., Ital., Douay and E. V. words, is yea. The
Greek in Deut. 4 : 29, gives ex, out of, the whole, or, all, the kardia
of thee, kai, even, out of the whole, or, all, the psuche of thee: kai
is defined, among other definitions, even. And for kardia, Donne
gan gives heart, considered as the source from which the blood
flows, where pulsation is felt, and the source of life ; metaphori-

THEOLOGY OF THE BIBLE. 55
cally, says he, like the corresponding word in most languages, con
sidered as the seat of the passions and strong feelings, the mind,
soul, like thumos. And he defines thumos, the soul, or heart, con
sidered as the seat of life, whether of men or [other] animals ; the
soul, chiefly considered as the seat of vehement passions and de
sires ; hence, metaphorically, says he, desire, appetite, mind, incli
nation, resolve, &c. We have mind, and desire, and appetite, in
the E. V., where the Heb. is, en-phsh. In the Lat, in Deut. 4 : 29,
we have cor, et anima. The Lat. et, is defined, even, among other
definitions. The Ital. has, cuore, e, anima. [We have seen above,
that for the Ital. e, in Ps. 84 : 2, the E. V. gives yea, and in Job
5:19, the Ital. has e, E. V., yea.] The Douay, in Deut. 4 : 29, gives
heart, and soul. E. V., heart, and soul.
Deut. 4 : 39 ; Heb. So that understand this day, u, yea, turn
about in lb of thee.
Deut. 5:18; Heb. And not shalt thou desire, covet, [future
tense, for imperative mood.] And desire not, covet not, wife of
neighbour of thee; and desire not, long not for, lust not after, bit,
house of, &c. [We have in E. V. desire, and lust, where the Heb.
is en-phsh.] Deut. 5 : 29; E. V. Oh that there were such a heart [Heb. lb]
in them, that they would fear me, and keep all my commandment
always. [The one word lb — E.V. heart, is equivalent to the cumu
lated words, heart, soul, mind, &c, before mentioned.]
Deut. 6:5; Heb. And aebt, breathe thou, after Jehovah, God
of thee b all lb of thee, yea, b all en-phsh of thee, yea, b all mad,
strength, force, of thee : Gr., Wait upon, receive with affection, out
of whole the dianoia, thought, mind, [for the Heb. lb] of thee,
yea, out of whole the psuche of thee, &c. The Lat. has, out of thy
whole cor, even out of thy whole anima, &o. : Ital., Love, there
fore, &c, with all thy cuore, with all thy anima, e, yea, with all
thy greater power, [i. e., with thy greatest power] : Douay, Thou
shalt love the Lord thy God with thy whole heart, and with thy
whole soul, and with thy whole strength. [The corporeal, breath
ing person possesses an en-phsh — breath, Douay and E. V. so often
soul, in the same sense in which he or she possesses a heart, a mind,
and strength : and the idea of an en-phsh living — living breath,
Douay and E. V., living soul, in Gen. 2 : 7, without, outside of,
the living person, is just as absurd as the idea of a pulsating heart,
a mind, and strength, without, outside of, the corporeal person.
It has appeared to me, that for creatures like us, called in God's

56 THEOLOGY OF THE BIBLE.
word, worms, grasshoppers, to use the words, love God, is very
inappropriate. The Heb. breathe after, desire, is more suitable.
The Heb. verb, aeb, sound it a— heb, in two syllables, drawing in a,
and breathing out heb, is plainly an onomatopoietic. For remarks
as to the cumulated words in this v., see Deut. 4 : 29.]
Deut. 6 : 6 ; E. V. And these words shall be in thy heart, [Heb.
. . . upon lb of thee.]
Deut. 6 : 24 ; E. V., . . . that he might preserve us alive.
Deut. 7:4; Heb. For she will dissuade son of thee from after
me, that he serve aleim gods, or god, other, so that, will burn, be
kindled, nostrils of Jehovah, on, against, thee, so that he shmd, de
stroy, cut off, thee suddenly. [We have in Num. 32 : 7, dissuade
the lb of, &c. ; dissuade the son, in this v., Deut. 7 : 4, is equiva
lent to dissuade the lb of him.] Gr., exolothreusei thee [Gen. 17 :
14.] Here we have the same verbs used of thee, so often used of
en-phsh: The Lat. verb here used is, delebit [see Gen. 17: 14]:
Douay, and will quickly destroy thee : Ital., and he you destroy
suddenly : E. V., and destroy thee suddenly;
Deut. 7: 17; E. V. If thou shalt say in thine heart : Heb. lb:
Gr., dianoia: Lat, cor: Ital., cuore.
Deut. 7 : 25 ; Heb., . . . thou shalt not hhmd, desire, covet, &c,
lest thou be snared. [We have en-phsh snared.]
Deut. 8 : 1 ; E. V., . . . that ye may live. [We have, that en-
phsh of you may live.]
Deut. 8:2; E. V., ... to know what (was) in thine heart : Heb.
b lb of thee.
Deut. 8 : 10; Heb. So that feast thou, even be satiated.
Deut. 8:2©; Heb., ... so tabdun, shall you be lost, destroyed,
perish [from the verb abd ; which Ges. defines as above, and which,
says he, is used of men and other living creatures as perishing, cit
ing Ps. 37: 20; Job 4 : 11, and other passages.] We have the
same said of en-phsh. The same word tabdun is used in Deut. 4 :
26, where the Ital. has, ye shall quickly perish, be cast away, wholly
from, &c. : Douay, you shall quickly perish out of the land [Heb.
arts:] E. V., ye shall soon utterly perish from off the land.
Deut. 9:3; Heb. So that, know ye this day, that Jehovah,
God of thee eobr, to cause to pass over, [the infinitive of the causa
tive form of the verb obr], on behalf of the faces [for, persons] of
thee, fire consuming; he will destroy, cut off, them: u yea, he will
lay together, bring low, them, &c, u yea, blot out, destroy them,
u, yea, cause them to be lost, destroyed, perish, quickly, &c. : Gr.,

THEOLOGY OF THE BIBLE. 57
fire katanaliskon, annihilating, [the verb katanalisko is compounded
of kata, which, put before a verb, here the verb analisko, adds force
to it, says Donnegan, and analisko, defined by him, to annihilate,
waste, consume, destroy], and the Greek then uses in the verse its
verb exolothreuo, for which see Gen. 17 : 14, and its verb apoUumi^
for which see Lev. 17: 10: The Lat. verbs used in the verse are,
contero, waste, consume, spend, deleo, [see Gen. 17: 14], and disper-
do, [see Lev. 17 : 10.] The Douay, in Deut. 9 : 3, gives, the Lord
thy God himself will pass over before thee a devouring and con
suming fire, to destroy and extirpate and bring them to nothing be
fore thy face quickly : Ital., that the Lord your God, that passeth
before thee (is) a fire consuming ; he them shall destroy, ed, yea,
he them shall throw down before thee ; thou them shalt drive away,
drive out, suddenly. Read the verse in the E. V. [Fire is the great
destroyer, annihilator. Hence the frequent use of the word in
Scripture to denote annihilation, bringing to nothing. The fire,
consumption; of the grave is hardly a figure of speech. All decay
is combustion, as is well known, and so said ; especially when air
is excluded from the decaying substance, as in the grave.]
I have had Isai. 66 : 24, gravely quoted to me by a com
muning member of high standing in one of our churches in sup
port of the dogma, eternal living punishment. The Heb. there is,
for tulo, the worm (specially, says Ges., one which springs from
putrefaction, citing that verse in Isai., and Exod. 16 : 20 ; Isai. 4:
11 ;) of them not shall die, u yea, or, and, the fire of them not shall
go out, be extinguished, quenched ; but they shall become abomi
nation, abhorring, to every flesh, i. e., to every person. The verse,
even as the E. V., gives it, shews no orthodox hell. But, take the
E. V. words, " their worm shall not die, neither shall their fire be
quenched." The worm is used, by a familiar figure, for the effect
of the worm ; and the fire, for the effect of the fire. We know that
the worm of the grave does die ; and that the fire of the grave does
become extinguished,. quenched: but the effect of the worm and
fire of the grave will never end in respect to those who die in their
sins. As to such, the corruption produced by the worm and fire of
the grave will never be replaced by incorruption. To use Paul's
language in 1 Cor. 15 : 42 ; as to such, what "is sown in corrup
tion" will not be " raised in incorruption." As to such, they will
remain forever under the effects of the worm and fire of the grave ;
they will not be made children of resurrection. I have since met in
Gesenius, under ash, this observation, " Fire and burning are used

58 THEOLOGY OF THE BIBLE.
in Hebrew to designate any destruction, whether of men or things,
citing Job 13: 34; 20: 26; 22: 20; 31: 12; Isai. 30: 30; 33:
11, 14, and other passages. In Job 20: 26, the Heb. is, every, or,
all, darkness [i. e., the profoundest darkness] hidden, reserved, to
hidden of him, [i. e., the grave in which he is hid, buried] ; shall con
sume him fire not blown, [a perfect description of the fire of the
grave. The word thmun, used in the verse, is the participle pas
sive of the verb thmn, defined by Ges., to hide, specially under the
the earth, to bury, says he, citing Gen. 35 : 4 ; Exod. 2:12; Josh.
7 : 21, and several other passages. Darkness is often used for the
grave, as we shall see under the E. V. word Hell.]
Deut. 9 : 5 ; E. V. . . . the uprightness of thine heart; Heb. lb.
Deut. 9:8; Heb., Yea, b, in, Horeb you caused to break out,
break forth, (into anger, says Ges.) Jehovah, u, and, so that — [The
Douay gives, and ; the Ital. gives, so that,] breathed, emitted breath
through the nostrils, Jehovah upon you for to shmd, cut off, destroy,
you : the Gr., for the Heb. shmd gives its verb exolothreuo; see Gen.
17: 14 : the Lat. gives its verb deleo ; see Gen. 17 : 14.
Deut. 9 : 28 ; E. V. . . . because he [Jehovah] hated them.
Deut. 10 : 12 ; Heb., . . b all lb of thee, u, even, b all en-phsh of
thee [see Deut. 4 : 29. ]
Deut. 10: 22; Heb. At 70 en-phsh went down the fathers of
thee into Egypt : Gr., psuchas : Lat., animas: Douay, souls : Ital.,
persons : E. V., persons.
Deut. 11 : 13 ; Heb. Same as in 10 : 12.
Deut. 11 : 16 ; E. V. Take heed to yourselves, that your heart,
[Heb. lb] be not deceived [i. e., that you be not deceived ; lb is equi
valent to enphsh, used in the same connection.]
Deut. 11 : 18 ; Heb. But, set these words of me upon lb of you,
even upon en-phsh of you: Gr., kardia, psuche : Lat, cor, and
minds : Douay, in your hearts and minds : Ital., cuore, and mind :
E. V., heart, soul.
Deut. 12: 13 ; E. V., Take heed to thyself.
Deut. 12 : 15 ; Heb., ... at every longing, eager desire, of en-
phsh. of thee : Gr., at every longing, eager desire, of thee [not using
its word psuche, but giving the sense literally :] Lat., if thou de-
sirest to eat [not using its word anima:] Douay, if thou desirest to
eat : Ital., at every thy desire, longing [not using its word anima :]
E. V., whatsoever thy soul lusteth after. [We have in E. V., appe
tite, where the Heb. is en-phsh, Gr., psuche],
Deut. 12: 20; Heb., . . . when shall long, eagerly desire, en-

THEOLOGY OF THE BIBLE. 59
phsh of thee to eat flesh, at every longing, eager desire, of en-phsh
of thee thou shalt eat flesh : The Gr. has, the psuche of thee, twice :
The Lat. has, first, thou wishest ; and then, has, which longeth for,
desireth, thy anima : The Douay gives, thou, first, and then, thy
soul : The Ital. does not give its word anima at all in the verse;
but gives thou, first, and then, thy desire, longing ; see E. V. (Ges.
under en-phsh, [Heb. letters nphsh], says, it is used to express ap
petite for food, citing this verse, and v. 21.)
Deut. 12 : 21 ; Heb., . . . and thou shalt eat at every longing of
en-phsh of thee: Gr., of the psuche of thee : Lat. and Douay, as it
pleaseth thee, [literal language] : Ital., at every thy longing: E. V.,
whatsoever thy soul lusteth after.
Deut. 12: 23; Heb. Only hold fast not to eat that blood, for
that blood, it that en-phsh ; and thou shalt not eat that en-phsh
with that flesh : The Gr. is the same, with psuche, twice : Lat. the
same, with anima, twice : Ital. the same, with anima, twice : Douay,
for the blood is for the soul; and therefore thou must not eat the
soul with the flesh : E. V., for the blood (is) the life, and thou may-
est not eat the life with the flesh. [Why does E. V. give life
here ? The Lat. is, anima ; the Ital. anima ; the Douay, soul.]
Deut.. 13 : 7; Heb., . . . companion, friend, of thee, who as en-
phsh of thee [i. e., as thyself:] Gr., as the psuche of thee: Lat, as
thy anima : Douay, whom thou lovest as thy own soul : Ital., that
(is) as thy anima : E. V., which (is) as thine own soul.
Deut. 13 : 15 ; E. V., . . . smite the inhabitants with the edge
of the sword.
Deut. 14 : 1 ; Heb., . . . you shall not make incisions on your
skins, &c, for mt, a dead, [equivalent to en-phsh dead, before
given.] Deut. 14: 18; Heb. And those swine, &c, of flesh of them not
shall eat you, and on nble (defined by Ges., corpse, of men, and
other animals, citing Deut. 21 : 23.) [Where the E. V. is, his body
shall not remain, &c. ; but thou shalt bury him :] Lev. 5 : 2, [E.V.,
. . . carcass] ; Lev. 7 : 24, Heb. nble, E. V. . . that dieth of itself;
Lev. 11 : 11; Isai. 26: 19.
Deut. 14 : 26 ; Heb., . . . for every which shall long for, en-phsh
of thee ; for cattle, &c, even for every which shall demand for thee,
en-phsh, the appetite, desire, of thee : The Gr. has, the psuche of
thee, twice : The Lat. has, first, whatsoever pleaseth thee, and then,
every which longs for, thy anima : Douay, first, whatsoever pleaseth
thee, and then, all that thy soul desireth : The Ital. has, thy anima,

60

THEOLOGY OF THE BIBLE.

twice : E. V., whatsoever thy soul lusteth after, whatsoever thy
soul desireth [i. e., thou desirest.J
Deut. 15 : 12 ; E. V. (And) if a Hebrew man, or a Hebrew wo
man, be sold unto thee, [we have had, buy enphsh.]
Deut. 16 : 8 ; E. V., . . . thou shalt do no1 work (therein).
Deut. 16 : 19 ; Heb., . . . not shalt thou know, care for, faces
[Synecd. for, persons] : Gr., face : Lat., Douay, Ital., and E. V.,
person. Deut. 16 : 20; E. V., . . . that thou mayest live.
Deut. 17: 12; Heb. And man who shall do, &c, even shall
die that man.
Deut. 18:6; Heb., . . . and come at every longing, eager de
sire, of en-phsh of him [ en-phsh breath, breathing after ; for, eager
ly desiring] : Gr., the psuche of him : Lat., longing for, desiring,
[not using its word anima :] Douay, and he have a longing mind:
Ital., at every his desire, mind, longing, [not using its word anima :]
E. V., with all the desire of his mind.
Dent 18 : 16; E. V., According to all that thou desircst.
Deut. 18 : 21 ; Heb. But if thou say in lb of thee.
Deut. 19:6; Heb., . . . and smite, pierce through, kill, slay, of
him en-phsh: Gr., of him the psuche: Lat., his anima; Douay, and
take away the life of him : Ital., and him strike to death : E. V., . .
and slay him.
Deut. 19 : 10 ; E. V., . . . that innocent blood be not shed. [To
shed blood, is equivalent to, to kill en-phsh : en-phsh can't stay
when too much blood is taken away.]
Deut. 19 : 11 ; Heb., ... lie in wait, watch in ambush, for him,
and rise upon him, and smite of him en-phsh, so that he die : Gr.,
of him the psuche, and he die : Lat. and Douay, and smite him and
he die : Ital., and smite him to death : E. V., and smite him mor
tally. Deut. 19: 21 ; Heb. And not shall spare, eye of thee; en-phsh
for en-phsh : Gr., psuche for psuche : Lat., anima for anima : Douay,
life for life : Ital., life for life : E. V., life (shall go) for life.
Deut. 20 : 13 ; E. V., . . . thou shalt smite every male with the
edge of the sword.
Deut. 20: 16; Heb., ... let not chay-ah, breathe, any nshme -
(defined by Ges., breath ; spirit ; soul ; by Metonymy, says he, that
which breathes, a living creature, equivalent to ru-ach, and to
en-phsh:) Gr., take not alive any empneon, inbreathed: [em-
pneon is compounded of en, in, the n in en changed into m for eu-

THEOLOGY OF THE BIBLE. . 61
phony, and pneo, to breathe ; from which verb pneo comes the Gr.
noun pneuma, breath ; for which the Lat. word generally given is,
spiritus, breathing, breath, from the Latin verb spiro, to breathe ;
and the Lat. noun spiritus Italianized is, spirito, defined by Grag
lia, spirit, soul, ghost ; and he defines the Ital. verb spirare, (which
is the Lat. verb spiro Italianized), to breathe; and he defines the
Ital. noun spiro, breath, or spirit, (or, thus placed, means, that is).
This one Gr. word empneon expresses all that is expressed in Gen.
2 : 7, as to how the breathing, and thereby living, man was pro
duced ; for, -an empneon, an inbreathed, necessarily includes the fact
that there was an organized structure to be breathed into, in
breathed. What would orthodoxy have done for the orthodox
spirit if the Lat. had not happened to have the word spiritus, and
the Ital. the word spirito (the Lat. spiritus ?)] The Lat. in Deut. 20 :
16, is, none at all shalt thou suffer to live : Douay, thou shalt suf
fer none at all to live [both using literal language, and the sense] :
The Ital. is, not to save the life to any anima vivente, [the same
two words it uses in Gen. 1 : 30, and 2 : 7, applied in Gen. 1 : 30,
as here, to every breathing creature ; giving its word anima for the
Heb. nshme, Gr. empneon, here, as it does for the Heb. en-phsh, Gr.
psuche, in Gen. 1 : 30, and 2 : 7, and in other places. And we have
seen from Gesenius, that the words en-phsh and nshme, mean the
same.] The E. V. in Deut. 20 : 16, is, thou shalt save alive nothing
that breatheth.
Deut. 21 : 11 ; Heb. And thou seest among the captives a wo
man beautiful of form, and thou cleavest to, burnest with love for,
her (see Ges., hsq, citing this verse and others.) [The expression here
is equivalent to, the ensphsh of him is glued to Dinah, before given.]
Deut. 21 : 14 ; Heb., ... if thou delight not in her, thou shalt
let her go at en-phsh of her [i. e., at her pleasure, desire, where she
pleases] : Gr., where she pleases [not using its word psuche ; but
giving literal language] : Lat. and Douay, thou shalt let her go free :
Ital., at her desire, will, [not using its word anima:] E.V., whither
she will.
Deut. 21 : 22 ; E. V., ... if a man have committed a sin worthy
of death, Deut. 22: 26; Heb., . . . and killeth of him en-phsh : Gr., of him
the psuche : Lat., anima of him : Douay, and taketh away his life :
Ital., and him slayeth : E. V., and slayeth him.
Deut. 23 : 7 ; E. V., . . • thou shalt not abhor [we have, en-phsh
abhorring.]

62 THEOLOGY OF THE BIBLE.
Deut 23 : 23 ; E. V. That which is gone out of thy lips, [by
the en^hsh— breath— of course], thou shalt keep and perform, ac
cording as thou hast vowed.
Deut. 23 : 24 ; Heb., . . . then, shalt thou eat grapes at en-phsh
of thee: Gr., the psuche of thee: Lat., so much as pleaseth thee:
Douay, as many grapes as thou pleasest : Ital., at thy desire : E.V.,
at thine own pleasure.
Deut. 24 : 6 ; Heb., . . . for, en-phsh he taketh in pledge : Gr.,
psuche: Lat., anima: Douay, for he hath pledged his life to thee :
Ital., for he would take in pledge the life (of his neighbour) : E.V.,
for he taketh (a man's) life to pledge.
Deut. 24 : 7 ; Heb. When shall be found man stealing en-phsh :
Gr., psuche: The Lat. does not use anima; it gives, alluring his
brother: Douay, soliciting his brother : Ital., that may have stolen
a man from among his brethren: E. V., stealing any of his breth
ren. Deut. 24: 15; Heb., . . . and to it he lifteth up en-phsh, the
breath, desire, of him, (see Ges., nsha, citing this verse, and Hosea
4:8; Prov. 19 : 18 ; Ps. 24 : 4 ; 25 : 1 ; Ps. 143 : 8 ; i. e., says he,
wisheth for, desireth it :) The Gr. in Deut. 24 : 15, is, for ion it he
hath expectation, reliance, [not using psuche; but giving the
sense:] Lat, by it he sustains his anima: Douay, with it main
tains his life: Ital., his anima is raised to this [i. e.,his breath, de
sire, expectation, is raised to this :] E. V., he setteth his heart upon
it : [giving heart, where the Lat. and Ital. have anima ; Heb., en-
phsh.] Deut. 25 : 18 ; E. V., . . . when thou (wast) faint, [we have en-
phsh faint.]
Deut. 26 : 6 ; E. V., and afflicted us, [we have, afflicted en-phsh
of us, or them.]
Deut. 26 : 12 ; Heb., . . . that they may eat and be satiated, —
satisfied. [We have en-phsh eating and being satiated — satisfied.]
Deut. 26 : 14 ; Heb., . . . and not have given of it on account of
mt, a dead, [equivalent to, a dead en-phsh, in verses before given] :
Gr., a lying dead : Lat, in funeral affair : Douay, in funerals : Ital.,
for any one dead : E. V., for tbe dead.
Deut. 26 : 16 ; Heb., . . . b a\\lb of thee, yea, even, b all en-phsh
of thee : Gr., kardia, psuche : Lat., cor, anima : Ital., cuore, anima :
Douay, with all thy heart, and with all .thy soul : E. V., the same.
[See ante, Deut. 4 : 29.]
Deut. "27 : 25 ; Heb., ... to kill, slay, en-phsh of blood innocent :

THEOLOGY OF THE BIBLE. 63
Gr., to kill psuche of blood innocent : Lat., anima of blood inno
cent : Ital., to cause to die the innocent : Douay, to slay an inno
cent person : E. V., the same.
Deut. 28 : 20 ; Heb. Shall send Jehovah upon you that curse,
&c, even that curse, until that shmd to destroy, cut off, you, even
abd to cause to be lost, destroyed, to perish, you quickly from the
face of me : The Gr. has its verb, exolothreuo [see Gen. 17 : 14,] for
the Heb. shmd, and its verb apoUumi [see Lev. 17 : 10,] for the
Heb. abd : The Lat. verbs are, first, contero, waste, spend, consume;
and second, disperdo, [see Lev. 17 : 10 :] Douay, until he consume
and destroy thee quickly : Ital., until thou be destroyed and perish
ed immediately: E. V., until thou be destroyed, and until thou per
ish quickly. [We have this said, often, of en-phsh, breaths, souls.]
Deut. 28 : 32 ; Heb., . . . the eyes of thee shall pine, i. e., says
Ges., under kle, thou shalt pine, citing Sam. 2: 11 ; and citing as,
equivalent phrases, Ps. 84 : 3, E. V. v. 2 ; where the Heb. uses the
same verb with en-phsh ; Ges. gives, " my soul pineth," i. e., says
he, I pine : and he cites Ps. 143 : 7, where the same verb is used
with ru-ach, breath, spirit ; he gives, " my spirit pineth," i. e., says
he, I pine: and he cites Job 19: 27, giving, "my reins pine," i. e.,
says he, I pine. [They are all instances of Synecd., a part for the
whole. The pining of en-phsh, and of ru-ach, is shewn by the
pining of the eyes. The figure Synecd. is almost, or quite, as fre
quent in Scripture as the figure, personification.]
Deut. 28 : 50 : Heb., . . . which not will have respect to faces
of old : Gr., prosopon : Lat. and Douay, that will shew no regard
to the ancient: Ital., . . . which shall not have regard to the person
of the old : E. V., the person of the old.
Deut. 28 : 63 ; Heb., ... so will be glad Jehovah over you, even
to that abd to cause to be lost, destroyed, to perish, you, even to
that shmd, to destroy, cut off, you : For abd, the Greek here has
its verb exolothreuo, see Gen. 17: 14; and for shmd, rit has its
verb exaireo, to take away, lay waste, destroy. The Lat. gives its
verbs, disperdo, and subverto : Douay, destroying you and bringing
you to nought : Ital., causing you to perish, be cast away, e yea,
destroying you : [What is said in this verse of you, is often said of
en-phsh qf you, i. e., you.] The E. V., is, to destroy you, and to
bring you to nought.
Deut. 28 : 65 ; Heb. And among those nations not shalt thou
rest, dwell quietly ; shall give Jehovah to you there lb quaking, or,
of quaking, and pining of eyes, (i. e., says Ges., languishing itself,

64 THEOLOGY OF THE BIBLE.
citing this verse), yea, pining of en-phsh: Gr., and dissolving
psuche: Lat, and anima spent lavishly in weeping: Douay, lan
guishing eyes, and a soul consumed with pensiveness : Ital., con
sumption of the eyes, and grief of mind: E. V., failing of eyes, and
sorrow of mind.
Deut. 28 : 66 ; Heb., ... so shall be hhii, breaths, of thee tlaim,
exhausted, wearied out, to thee, nmgd, — from before, or from to be
in sight of, [i. e., by reason of the presence of,] yea, thou shalt be
in trepidation night and day, and not tamun, not shalt thou be
sure, as to chay-im, breaths, of thee. [I took tlaim to be the future
plural of the verb lae, to be wearied, exhausted ; agreeing with
breaths ; and I supposed the idea to be, that such exhaustion would
be caused by the presence of the nations spoken of in v. 65 : and I
should have thought the above to be the true rendering of the verse,
if I had not found that Ges. takes tlaim to be the passive participle
plural of the verb tla, to hang up, suspend. Ges., under tla, ren
ders the Heb. here, " thy life shall be hung up before thy eyes," i. e.,
says he, it will ever be in imminent danger. He must couple " to
thee" with mngd ; and must take mngd to be the participle of the
verb ngd, to be in front, in sight ; and must read, shall be life, hung
up to thee in sight ; for which he gives, hung up before thy eyes.
But under ngd, he gives mngd, and defines it, from before: and the
Heb., breaths, being in the plural, we should have expected to find
what Ges. takes to be the participle of ngd to be in the plural, but
it is not so in the Hebrew. But I found that the Gr., also, gives the
zoe, breath, of thee shall be hung opposite the eyes of thee.] Ges-
enius's Lex. is justly acknowledged to be the standard Lex. And
of the Gr. version Professor Wilson says : " Next to the sacred ori
ginal, the Septuagint or Gr. translation of the Old Testament is one
of the most precious remnants of antiquity that Providence has pre
served to the Church." [Yes, but the Church don't study it ; much
less the Heb.] Geddes, who speaks in equally high terms of the
Septuagint, and from which he says he never departs but with
great diffidence, renders this verse thus : Your lives shall hang in
suspense before you. In his Prospectus, or in his Vol. of Critical
Remarks, he tells us, he prefers to give, not a literal translation
from the Hebrew, but a free translation according to the sense. [It
seems to me, that nothing but a translation as literal as practicable
can give a correct knowledge of the structure, genius, and rationale
of the Hebrew language, and of its simplicity, its " noble simplicity,"
to use Prof. Wilson's words.] The Lat. of Deut. 28: 66 is, Thy

THEOLOGY OF THE BIBLE. 65
life shall be, as it were, hanging up before thee : Douay, the same :
Ital., And thy life to thee shall be over against in hanging: E. V.,
And thy life shall hang in doubt before thee.
Deut. 29 : 19, E. V. v. 20; Heb., . . . for therefore shall smoke
nostrils of Jehovah, even ardour (equivalent to anger, indignation,
says Ges. under gnae, citing this verse, and Ps. 79 : 5,) of him on
man that, &c, yea, mhe will wipe off, wipe away, blot out, Jeho
vah, name of him from under those heavens. [The strongest pos
sible expression to signify annihilation as a final end.] The Gr. uses
here its verb ekleipo, defined, to leave out, overlook, omit, leave be-i
hind, forsake, abandon, the name of him out of the under the heaven :
The Lat. verb here used is, deleo [see Gen. 17 : 14] : The Ital. verb
used here is cancellare, to cancel : Douay, v. 20, blot out his name
from under heaven. See E. V., v. 20, shall blot out his name from
under heaven.
Deut. 30 : 2 ; Heb., . . . b all 'lb of thee, yea, b all en-phsh of thee,
[see Deut. 4 : 29.]
Deut. 30 : 6 ; And will circumcise (metaphorically says Ges.,
make pure, see mul), Jehovah, God of thee, lb, the heart, soul,
mind, desire, affections, of thee, and lb, the, &c, of progeny of
thee, a-heb, to breathe after, Jehovah, God of thee, b all lb of
thee, yea, b all en-phsh of thee, that thou mayest live. [Lb first
used in the verse expresses all that is expressed by lb and en-phsh
in the last clause. Refer to Deut. 4 : 29.] The Gr. is, And will
purify on all sides, kurios, the kardia — heart, soul, mind, feelings,
of thee, and the kardia of the seed of thee, to receive with affec
tion, be contented with, kurios the God of thee, out of all the kar
dia of thee, kai, yea, out of the psuche of thee : The Latin and the
Italian, give : will circumcise thy cor, cuore : Douay and E. V.,
heart, &c, that, &c, with their usual words cor, anima; cuore,
anima ; Douay, with all thy heart and with all thy soul ; E. V
with all thine heart, and with all thy soul.
Deut. 30 : 10; Heb., ... 5 all lb of thee, yea, b all en-phsh of
thee. [See Deut. 4: 29.]
Deut. 30 : 14 ; Heb., . . . for near, familiar, to thee that word,
very, b mouth of thee, yea, b lb of thee, so that thou mightest do it.
Deut. 30 : 18 ; Heb. I declare to you this day that abd tabdun,
to be lost, destroyed, perish, thou shalt be lost, destroyed, perish!
[There is also the noun dbde, defined by Ges., first, something lost,
citing Lev. 5 : 22, 23, (the verses in the Ital. and E. V., are ch. 6 :
3, 4), and next, he says it is equivalent to abdun, the noun, which
5

66 THEOLOGY OF THE BIBLE.
he defines place of destruction, abyss, used, says he, of Hades, citing
Prov. 27 : 20. He then gives for the noun abdun, place of destruc
tion, abyss, nearly synonymous, says he, with the Heb. shaul, citing
Job 26: 6; 28 2; Prov. 15: 11. In Prov. 27: 20, the Heb. is,
shaul: Gr., hades: Ital., the sepolero, the sepulchre: Lat., infer-
nus, an adjective, defined, infernal, lying below, (the word infernal
means, simply, lying below.) The Douay in Prov. 27 : 20, gives,
Hell ; and E. V. gives, Hell. In Job 26 : 6, the Heb. is, shaul:
Gr., hades: Lat., infernus: Ital., the inferno, adopting here the
Lat. word infernus, with the Ital. termination for the same Hebrew
and Greek words, shaul, hades, for which it gives sepolero in Prov.
27: 20: Douay, Hell: E. V., Hell. In Job 28 : 22, the Heb. is
abdun u mut said : the abyss, place of destruction, yea, of death, or,
and of death, said : Gr., apoleia and thanatos, loss, perdition, destruc
tion and death said : Lat., perditio, loss, abolishment, and deatli
said : Douay, destruction and death have said : Ital., (The place of)
destruction, and death say : E. V., destruction and death say. In
Prov. 15 : 11, the Heb. is, shaul u abdun, the grave, yea, the abyss,
place of destruction, in sight of Jehovah, much more, Ibut, (plural
of lb) of children of man : Gr., hades kai apoleia, how much more
(kai, also, the kardiai of the men, i. e., of men. When the Greek
article is used before a noun used in an abstract, general sense, it is
not to be rendered in English : so also in the Ital., French, Span
ish, and German. There are numberless such instances in the
Greek.) Lat., infernus, et, even, perditio : Ital., The inferno e, yea,
or, and, the place of perdizione, perdition, destruction : Douay, Hell
and destruction (are) before the Lord ; how much more the hearts
of the children of men ? E. V., Hell and destruction (are) before
the Lord ; how much more then, the hearts of the children of
men? Deut. 31 : 29 ; Heb. For know I, after death of me, &c. [We
have had, death of en-phsh and dead en-phsh.]
Deut. 32: 19; Heb. And saw, beheld, Jehovah, and despised,
rejected with contempt : E. V. And when the Lord saw (it), he
abhorred (them.) [We have had en-phsh of Jehovah (E. V., the
Lord) abhorred.]
Deut. 32: 46; Heb., ... set lb heart, soul, mind, affections, of
you to all those words which I causing to say again and again to
you this day. [The single word lb here expresses all that is ex
pressed by the cumulated words so often used.]
Deut. 33 : 11 ; E. V., . . . them that shall hate him.

THEOLOGY OF THE BIBLE. 67
Gen. 49 : 6, continued from p. 19. The Hebrew words which 1
have rendered they hamstrung a bull, are ogru shur. The Greek
gives, they maimed .... a bull. For the verb ogr Gesenius
gives, to root out; and, to hamstring, citing several texts; and
says, a bull, citing this verse, and referring to the Greek of the Sep
tuagint : and he says, " It was anciently the practice of victors thus
to treat the horses taken in battle, when they could not carry them
away with them.", After Gen. 49 : 6, as given in its place, was
put in type, I observed that J. P. Wilson, D. D., in his "Easy In
troduction to the Knowledge of the Hebrew Language," p. 89,
says, " The Septuagint, and Junius, and Tremellius, have taken
shur in Gen. 49: 6, to signify an ox : Our translators, and Montanus,
and the Vulgate [the Latin], have taken it to signify a wall : bub
it is more probable that the u [in shur] is merely formative, not
radical ; and that the rendering should be, they extirpated a prince,
because then it accords with the history of Simeon and Levi [men
tioned in v. 5] Gen. 34 : 25, who slew Shechem, a prince, or head
of a family, for which their father was obliged to fly away with his
sons, to avoid the danger of retaliation. The Septuagint have in
Hosea 12 : 11, themselves rendered shurim [plural of shur] princes,
or rulers, where our translators render it, bullocks." Shur, pointed
by Ges. as pointed in my copy of the Heb. is defined by him, an
ox, a bull ; shur pointed differently he defines a wall. For ogr he
does not give, to dig down. The E. V. probably gave, they dig
ged down a wall, as equivalent to the Latin and the Douay, they
undermined a wall, or, to the Ital., they scattered a wall. The
Heb. word shr, without the u, is a leader, or, prince, and the u is
often merely formative ; and the word extirpate, used by J. P.
Wilson, as above, is to root out. He has probably given the true
rendering. As to the word liver in Gen. 49 : 6, see Ps. 16 : 9, given
in its place, and remarks by Geddes there given. In my copy of
the Heb., in Gen. 49 : 6, the word is kbd, defined by Ges., the liver ;
and not kbud, under which he cites the verse.
After going through the Old Testament, and the New, with this
Heb. word en-phsh, Greek, psuche, I have thought it proper to in
troduce at the end of the Pentateuch a few remarks, and to give
an incident or two. The Pentateuch, (also called the five books of
Moses,) is called The Law ; and contains the whole law. These
books were the sacred Scriptures to all subsequent scripture writers
of the Old Testament and of the New; and were the authority to
which they all referred as the last appeal, for the teachings of Scrip-

68 THEOLOGY OF THE BIBLE.
ture. And this I find said even by the so-called orthodox Alford,
a late and most voluminous commentator on the New Testament.
At page 207, vol. 1, in a note, he says : " The books of Moses were
the great and ultimate appeal for all doctrine." As to Alford's or
thodoxy, I cannot give space to the many proofs of it contained in
his commentaries ; and therefore will only give a short paragraph
of an article on " Theology and Philosophy," in the Westminster
Review, No. 155, January, 1863, p. 133: !'Dean Alford's New
Testament is remarkable as a ' rudis indigestaque moles ' [a rude
, and undigested mass] of annotations, unenlightened by any critical
or judicial faculty ; his ' Sermons on Christian Doctrine' present the
received dogmas in something of a modern dress, but manifest no
theology, properly so called, or thought. They are probably now
set forth by way of 'purgation' ; and sufficiently vouch the author's
orthdoxy." In reference to Gen. 2 : 7, 1 give this incident. Some seventeen
years ago, and before I was relieved from official labours, I met,
at Schooley's Mountain, a counsellor at law of Philadelphia ; who
told me, that he and a D. D. also then there, had had a theological
discussion there the summer before, which was not then concluded,
and which they then agreed should be resumed there that summer ;
and asked me if I would take part in it. I consented to do so. A
Judge of our Supreme Court had accompanied me thither. There
was also there another D. D. besides the one he named, and an
Ecclesiastic they called Professor, who, I presume, was also a D. D.
The conversation was opened by the Counsellor, the Judge and I
sitting with him ; and the D. D's and the Professor sitting opposite
us. In the course of the discussion, I asked the Ecclesiastics, what
the word man, in Gen. 2 : 7, meant. They all answered, promptly,
the inanimate organism, before the breath of life was imparted. I
assented ; and then asked them if they recollected how Commen
tator Scott read that verse. They answered, they did not. I told
them that Scott, in a note to that verse, says : The word man in
the verse means the living man ; and the breath of life, in the verse
means the rational soul ; equivalent, as Scott plainly shews in other
passages, to the orthodox immortal soul. (I use the words ortho
dox and orthodoxy, for self-styled orthodox and orthodoxy.) With
in some three years past I gave this incident to a gradnate of the
Theological Seminary at Princeton, and who had received the Doc
torate from that Institution. And he thereupon said : It was now
universally admitted, that the word man in Gen. 2 : 7 means, the

THEOLOGY OF THE BIBLE. 69
inanimate organism: And he added: He did not think much of
Scott's Commentaries.
Let us now take a closer look at Gen. 2 : 7, than we have yet
done. Turn, reader, to the verse as before given. It is now ad
mitted, and no man whose faculties have not been overpowered by
a theory oan deny, that the word man used there means the inani
mate organism ; inanimate for want of the breath of life. And,
this being admitted, the verse gives, with the utmost precision of
language, the two processes, the only two, by which the breathing,
animate, living person was produced, namely, first, the organism,
yet inanimate ; and, second, the putting that organism in action by
imparting to the inanimate man the breath of life ; by which he
was born into, made into, a breath breathing, a breathing breath,
instead of an inanimate organism ; or, if the reader prefer the free
translation of the Douay and E. V., " became a living soul ; " or the
still freer translation of Esdras, " was made living."
The language used in Gen. 2 : 7, is accommodated to our facul
ties ; and the description there given of the production of the
breathing, and thereby living, creature, person, man, is not only
simple, plain and natural, but, alsd, perfectly agreeable to, and con
sistent with what we know of our internal structure and its work
ing. See 1 Cor. 15 : 45, as to this verse.
I have given, at page 3, an incident shewing, that neither the
Hebrew Scripture, nor the Septuagint, is studied at the Princeton
Theological Seminary. I here add, that I have asked two other
graduates of that institution, separately, whether the Septuagint
was studied there, and that each answered No. And that on being
asked where they got their theology from, each answered : — From
the lectures of the Professors.
I had made, in my own way, some remarks on this state of
things, but having, after finishing my course of public readings, re
ceived from a friend Professor Wilson's Hebrew Grammar, I prefer
to substitute for my own a few remarks made by him in his Preface
to that work. At p. 4, 5, he says : " The knowledge of the language
of the Old Testament seems to be thought neither an ornamental
nor a useful qualification. English translations and Commentaries
are the chief objects of attention and praise, while the original is
almost totally neglected and unknown. It is not easy to discover
a plausible excuse for such conduct." And at p. 6, 7, he says :
" Those who profess to explain the Scriptures to others, ought cer
tainly to acquire a competent, and even a critical knowledge of the

70 THEOLOGY OF THE BIBLE.
• original languages in which they are written. Can a teacher of re
ligion be qualified to speak with precision and confidence concern
ing the economy of divine revelation, while, from his total ignorance
of the language, one of the sacred volumes is to him like a sealed
book ? "
I had also, before seeing or knowing of this book, publicly re
marked, that it was impossible to get a clear understanding of the
teachings of the New Testament without a competent knowledge
of the Hebrew Scriptures, the Old Testament. I am glad to be
able to give substantially the same idea in the words of Professor
Wilson. On p. 7 of the Preface, he says, " The two volumes of in
spiration are intimately connected, and mutually depend upon each
other. It is scarcely possible to understand the second without
having carefully studied the first. The one exhibits the commence
ment, the other the completion of the same great plan, The writers
of the New Testament have a constant retrospect to those of the
Old." On p. 4 he says: "The clergy of the Church of Scotland
are, in general, well educated, and distinguished for their abilities
and conscientious discharge of the duties of their office. But the
friends of sacred literature have long beheld, with regret, a prevail
ing indifference, or aversion, in that body, to the study of the
Hebrew." I return to Scott's note to Gen. 2 : 7, for the purpose of remark
ing, that Scott had the astuteness to perceive, that if the orthodox
soul was not to be found in that verse, it could not be found any
where in the Bible. And so, under the influence of a foregone con
clusion that it must be found somewhere in the Bible, he determined
to find it in that verse. And he was wise in this ; because, first,
that verse is devoted to a statement, a description, of the manner in
which the living man was produced; and therefore, if what ortho
doxy calls the immortal soul was to be given him, or, as Scott has
it, was to be put in him after he was made alive, surely this is
the place to find it done, and to find it so said : and because, se
condly, this is the first place in the E. V. where the English word
soul occurs ; and, was, therefore, the proper place to fix its mean
ing. And it seems plain that our orthodox translators intended
that the word soul in this verse should be understood to mean the
orthodox immortal soul. Why else did they follow the Douay in
not giving the word soul until they came to this verse ? The folly
of this attempt of Scott has been shown by the universal repudia
tion of it before mentioned. But other Commentators on the E. V.

THEOLOGY OF THE BIBLE. 71
have made equally puerile efforts to sustain the dogma ; each by
his own mode of so-called reasoning from passages in the E. V. ;
specimens of which efforts will be given hereafter. A» if, if such a
tenet, involving such consequences, were a part of the law of God
to man, it would have been left to the contradictory guesses of man
to find it therein. And as if, if it were contained in the Bible, any
argument of man would be required to prove it. One consolation
is afforded us by the diverse attempts of Commentators to derive
the dogma from Scripture. They show the conviction of the Com
mentators themselves, that unless it can be drawn somehow or
other from the Bible, they cannot ask our assent to it. But after
all, notwithstanding the repudiation, justly, of Scott's effort, men
do cite the E. V. words living soul in the Douay and E. V. of Gen.
2 : 7, in support of the dogma. Imbued from the cradle with the
idea that our word soul means what orthodoxy calls the immortal
soul ; and having relied through life, with implicit uninquiring
faith, on the teachings of their pastors, they readily give to the
word living, in the phrase living soul, the sense of ever living ; and,
consequently, to the word soul, the sense of something that must
live for ever, can never die.
The word en-phsh is generally written by our writers nephesh.
This puts the vowel sound of e in n in the wrong place, that is,
after, instead of before the n ; whereas its proper place is, before
it ; n being en, and not ne. The mode of forming the Hebrew lan
guage proves this conclusively. They used no letters — characters
— for the short vowel sounds where those sounds are contained in
the consonants. The vowel sound in some consonants is before
the letter, and in some, after it : and as they relied on the vowel
sounds in the consonants, for pronunciation, it is plain that those
sounds are to have their natural place in the sound of the conso
nant. As to the last syllable, phsh, it is composed of two Hebrew
consonants that can be sounded together without any vowel sound :
and phsh, sounded in one sound, expresses exspiration, outbreath-
ing. So that, as before shown, en inbreathed, and phsh out-
breathed, express inspiration and exspiration. The onomatopoi-
, etie character of the word is destroyed by writing and sounding
it nephesh.

72 THEOLOGY OF THE BIBLE.

JOSHUA.
Josh. 2 : 13 ; Heb., .... deliver en-phsh of us [i. e., us] from
death : Gr., the psuche of me : Lat, our animas : Douay, deliver
our souls from death : Ital., save from death our persons : E. V.,
deliver our lives from death.
Josh. 2 : 14 ; Heb., . . . en-phsh of us in place of you to death :
Gr., the psuche of us: Lat., our anima for you : Ital., our persons :
Douay, be our lives for you unto death : E. V., our life for yours.
Josh. 6 : 25 ; E. V., . . . saved Rahab alive,
Josh. 9:2; Heb., ... of mouth one, [equivalent to, of en-phsh
one]: Lat. and Douay, with one mind: Ital., of like consent : E. V.,
with one accord.
Josh. 9: 24; Heb., . . . en-phsh: Gr., psuche in plural: Lat,
animas: Ital., persons : Douay, for our lives: E. V., of our lives.
Josh. 10 : 28 : Heb., . . . ike, smote, pierced through, slew, with
mouth of sword, every that en-phsh which in her : Gr., every em
pneon ho, which, in her, [see Deut. 20 : 16, empneon :] Lat., and
Douay, all the inhabitants : Ital., every anima : E. V., all the souls.
(Ges., under nphsh, cites this verse, and others, as instances where
en-phsh is used to express " animal, that in which there is a soul or
mind ; " and he gives, for every that en-phsh in this verse, " every
living thing.")
Josh. 10 : 30 ; Heb., . . . smote, pierced through, slew, with
mouth of sword every that en-phsh: Gr., every empneon : Lat. and
Douay, all the inhabitants : Ital., all the anime : E. V., all the souls
that (were) therein.
Josh. 10: 32; Heb., . . . every that en-phsh: Gr., every em
pneon : Lat., every anima : Douay, every soul : Ital., all the anime :
E. V., all the souls that (were) therein.
Josh. 10 : 33 ; E. V., . . . and Joshua smote him and his people,
Josh. 10: 35: Heb., . . . every that en-phsh: Gr., every em
pneon : Lat., all animas : Douay, all the souls: Ital., all the anime :
E. V., all the souls that (were) therein.
Josh. 10 : 37 ; Heb., . . . every that en-phsh, . . . every that en-
phsh : Gr., every empneon, . . . as many as were, [for the second
every that en-phsh :] Lat., first, its word anima; and then, all
which : Douay, first, all the souls ; and then, all that he found in
it : Ital., all the anime, twice : E. V., all the souls that (were) there
in, twice.

THEOLOGY OF THE BIBLE. 73
Josh. 10: 39; Heb., . . . and extirpated every en-phsh: Gr.,
every empneon : Lat., all the towns [for the people in the towns] :
Douay, all the towns : Ital., all the anime: E. V., all the souls that
(were) therein ;
Josh. 10: 40; Heb., . . . but every that nshme he extirpated:
Gr., every empneon, [the same word it has so often given for en-
phsh,] : Lat, every which was able spirare, to breathe : Ital., every
anima, [the same word it gives for en-phsh^] : Douay, all that
breathed : E. V., all that breathed.
Josh. 11: 11; Heb. Yea, they smote, pierced through, slew,
every that en-phsh which in it, not was left any nshme : The Greek
gives empneon for en-phsh, and empneon for nshme : The Lat. gives
anima for en-phsh, and remainder for nshme : Douay, all the souls,
. . . any remains : Ital., every anima, . . . there was not left any
anima, [giving anima, for en-phsh, and for nshme.] : E. V., all the
souls, . . . there was not left any to breathe.
Josh. 11 : 12 ; E. V., . . . smote them with the edge of the sword,
(and) he utterly destroyed them.
Josh. 11 : 14 ; Heb., . . . every man they smote, pierced through,
slew, with mouth of sword, . . . they left not any nshme : Gr., any
empneon : Lat. does not use anima : It gives, simply, all the men
being killed : Douay, killing all the men : Ital., all the men, they
left not any anima : E. V., but every man they smote, neither left
they any to breathe.
Josh. 11: 21,22; E. V., . . . Joshua cut off the Anakims, &c. :
verse 22. There was none of the Anakims left, [equivalent to, cut
off the en-phsh of them ; there was not left nshme of them.]
Josh. 20 : 3 ; Heb., . . . killing by smiting en-phsh: Gr., psuche:
Lat., anima: Douay, whoever shall kill a person: Ital., that the
slayer who shall have killed (any) person, &c. : E. V., that the
slayer that killeth (any) person unawares (and) unwittingly : (mar
gin, "These synonymous words are coupled and accumulated on
one another in order more strongly to exclude the idea of applying
these sanctuaries to the protection of the wilful murderer."— JEd.)
Josh. 20: 9; Heb., . . . every killing en-phsh : Gr., psuche: Lat,
anima : Douay, Ital., and E. V., person.
Josh. 22 : 5 ; Heb., . . . b all lb of you, even b all en-phsh of you,
[see Deut. 4 : 29,] : The Greek here gives dianoia, thought, mind,
for lb, and psuche for en-phsh: Lat., cor, and anima : Douay, heart
and soul : Ital., with all your cuore, e with all your anima : E. V.,
with all your heart and with all your soul.

74 THEOLOGY OF THE BIBLE.
Josh. 23: 11; Heb. So that, take heed greatly to en-phsh of
you ; (Ges., under shmr, gives, " Take heed as ye value your life,"
citing this verse and others.) : The Greek does not use its word
psuche here : It gives, and watch yourselves, or, watch - ye, very
much, [the sense.] : Lat. and Douay, This only take care of with all
diligence : Ital., Take therefore diligent care over, or, on, your ani
me : E. V., Take good heed therefore unto yourselves.
Josh. 23 : 13 ; E. V., . %. they shall be snares and traps unto
you, Josh. 23 : 14; Heb., ... 5 all lb of you, yea, b all en-phsh of
you : Gr., kardia, and psuche : The Lat. and the Douay give, for
both words, only, with all your mind, [shewing that the two Heb.
and Gr. words are merely cumulative.] : Ital., all your cuore, all
your anima: E. V., in all your hearts, and in all your souls.
Josh. 23 : 15 ; Heb.,. . . until that he shmd, have cut off, destroy
ed, you. [We have had shmd en-phsh of you, or, them.] The Gr.
verb used here is, exolothreuo : and this same Gr. verb is used in
Josh. 10: 28, 32, 37, 39, 40; and in Josh. 11 : 11, 14, before given.
[We see that the Hebrew translators into Greek use both psuche
and empneon for the Heb. en-phsh ; and use the same word em
pneon both for en-phsh and nshme: Ges., therefore, could not but
say, that en-phsh and nshme mean the same, namely, breath. But
the E. V., following one or other of the Romish versions, gives, about
half the time, I think less than half the time, soul where the Heb.
is en-phsh; and gives breath where the Heb. is nshme.]

JUDG'ES.

Judges 5: 18; Heb. Zebulun a people scorned en-phsh of them
even unto death. (Ges., under hrph, renders, "Zebulun, the people
despised their life unto death," citing this verse.) : Gr., scorned
psuchen even to death: Lat, offered their animas to death: Ital.,
Zabulon (is) a people that has exposed their life to the death [to
death, without our article :] Douay, But Zabulon and Nephtali
offered their lives to death : E. V., Zebulun and Naphthali (were)
a people (that) jeoparded their lives unto the death.
In the song of Deborah we have, Judges 5 : 7, E. V., . . . until
that I Deborah arose. And in v. 12, E.' V., Awake, awake", Debo
rah : awake, awake, with a song : And then in v. 21,

THEOLOGY OF THE BIBLE. 75
Judges 5 : 21 ; Heb., . . . trample, tread with the feet, en-phsh
of me [poetically for, Deborah, as she says, in verse 12, awake, De
borah,] os, the strong, heroes. (So given by Ges., under oz, citing
this verse.) : Gr., shall tread down, crush by trampling, psuche of
me, strong : Lat., trample under foot, my anima, the strong : Dou
ay, tread thou, my soul, upon the strong ones : Ital., my anima,
thou hast trampled the power [power, without our article.] : E. V.,
0, my soul, thou hast trodden down strength. [ O, I, would not do
in poetry ; and having used Deborah in v. 12, she uses en-phsh of
me, a poetical equivalent, in v. 21. And David, the royal Psalmist,
the sweet singer of Israel, frequently uses, in his poetical effu
sions, the same expression, en-phsh of me, E. V., 0, my soul, for
O David. And David's other expressions, my lips shall praise
thee ; my mouth shall praise thee ; my tongue shall praise thee ; are
all poetical, for I will praise thee ; and en-phsh of me, that is, breath
of me, is better than mouth, or lips, or tongue of me, for neither of
these can give praise but by en-phsh, breath : they are all instances
of the use of the figure Synecdoche, which puts a part for the whole
man. I think we have now had every connection, and every mode
of expression, in which the word en-phsh is used in the Hebrew, and
in which its equivalent word psuche is used either in the Old or the
New Testament. And believing that the reader is now prepared to
read even the E. V. both of the Old and the New Testament with
out danger of being misled by the E. V. word soul ; and having
given him, under this word, means of judging whence the E. V.
was taken, (such means will be augmented under other words,) I
shall be more concise in further following this word soul.]
Judg. 9:17; Heb., ... he cast away en-phsh of him from him
self, (Ges., under ngd, he cast away his life from himself,) : Gr., the
psuche of him : Lat., his anima : Douay, exposed his life to dangers :
Ital., cast away every regard for his life: E. V., adventured his
life for,
Judg. 9 : 25 ; E. V., . . . lier in wait for him. [We have, lier in
wait for en-phsh of him.]
Judg. 10 : 16 ; Heb., . . . and was shortened en-phsh of him (i. e.
says Ges., under qtsr, " he was impatient," citing this verse, and
Judges 16: 16, Numbers 21 : 4): Gr., and became small the psuche
of him: Lat, he was pained [not using anima]: Douay, he was
troubled : Ital., he was grieved in mind: E. V., his soul was grieved.
(Ges. gives also, under qtsr with ru-ach, my rurach is short, i. e.,
says he, I am impatient,) [shewing that ru-ach, Gr., pneuma, Lat,

76 THEOLOGY OF THE BIBLE.
spiritus; Ital., spirito; Douay and E. V., spirit, is equivalent to
en-phsh, and that they both mean breath. The Heb. short breath
aptly expresses impatience.]
Judg. 12:3; Heb., ... I put en-phsh of me in hand of me, (i. e.
says Ges., under kph, I expose myself to most imminent danger :)
Gr., the psuche of me : Lat, my anima: Douay. and Ital., my life:
E. V., I put my life in my hands.
Judg. 15 : 18 ; E. V. And he was sore athirst, 16 : 2, E. V., < . .
and laid wait for him.
Judg. ... 16 : 16 ; Heb., ... so that was shortened en-phsh of
him even to death, (Ges., i. e., he was impatient, unto death) : Gr.,
he became of little psuche even to death : Lat., failed anima of
him, yea, to death even he was wearied : Douay, his soul fainted
away, and was wearied even until death: Ital., so that he was
grieved in mind unto the death [unto death] : E. V., (so) that his
soul was vexed unto death.
Judg. 16 : 30 ; Heb., ... let die en-phsh of me: Gr., psuche of
me: Lat., let die my anima: Douay, Ital. and E. V., let me die.
Judg. 18 : 25 ; Heb., . . . lest light upon you men bitter of en-
phsh, and take away en-phsh of you and en-phsh of house of you.
The Gr. has psuche, three times. The Lat. does not use its word
anima in the verse. The Douay renders the Lat. thus : lest men.
enraged come upon thee, and thou perish with all thy house : Ital.,
that sometime some men of mind passionate not rush upon thee,
and thou, and those of thy house, lose the life [lose life :] E.V., lest
angry fellows run upon thee, and thou lose thy life, with the lives
of thy household.
Judg. 19:5; Heb., . . . support lb of you with a bit of bread,
(i. e., says Ges., under sod, refresh yourself, citing this verse, and
Gen. 18: 5; Ps. 104: 15; Judges 19: 8.) [We' have this same
expression with en-phsh in place of lb. Read in E.V. 20 : 31, 37, 39,
equivalent to en-phsh in other places. The Heb. en-phsh, and Gr.
psuche, are used ten times in Judges. The Lat. anima is used six
times. The Ital. anima is used but once, 5:21. The Douay uses
soul but twice, 5: 21, and 16 : 16. In 16 : 16, the Lat. is anima,
the Ital., mind, Douay, soul. The E. V. uses -soul but three times,
namely, 5 : 21, where the Ital. uses anima ; and 10: 16, and 16 :
16. In 10: 16 the Lat. and Douay are, he was troubled, and the
Ital. is, he was grieved in mind; and in 16 : 16 the Ital. is, he was
grieved in mind.]

THEOLOGY OF THE BIBLE. 77

RUTH.
Ruth 4 : 15 ; Heb. And he shall be unto thee for bringing back,
restoring, en-phsh, (i. e., says Ges., under shub, for refreshing thee,
citing this verse and others.) [In Judges 15 : 19 the Heb. is, was
brought back, restored, ru-ach, the breath, of him : Gr., the pneuma
of him : Lat., spiritus : Douay, he refreshed his spirit : Ital., he re
turned to life; E. V., his spirit came again : shewing that en-phsh
and ru-ach, and the two corresponding words in the Gr., Lat., Ital.,
Douay and E. V., mean the same thing, namely, breath ; as plainly
appears all through the Bible.]

I SAMUEL.
1 Sam. 1: 10; Heb. And she, bitter of en-phsh: Gr., psuche:
Lat., in bitter mind: Douay, had her heart full of grief : Ital., And
being in bitterness of mind : E. V., And she (was) in bitterness
of soul. 1 Sam. 1 : 15 : Heb., . . . woman sad ru-ach, of breath, I; wine
or intoxicating liquor not have drunk I, but have expended pro
fusely en-phsh, the breath, of me before Jehovah, [ru-ach and en-
phsh mean the same, namely, breath :] Gr. gives, first, woman of
toilsome day, life, . . . give profusely, pour out, the psuche of me,
&c. : Lat, woman unhappy exceedingly I am, . . . but I have shed,
lavished, poured out, my anima, &c. : Douay, I am an exceeding
unhappy woman, . . . but I have poured out my soul, &c. : Ital., I
(am) a woman afflicted, troubled, in the spirito, . . . even I spill,
pour out, my anima, &c. : See E. V.
1 Sam. 1: 26; Heb., enphsh: Gr., psuche: "Lat., anima ; Douay,
soul: Ital., anima: E. V., soul.
1 Sam. 2 : 16 ; Heb., ... as desireth, wisheth for, enphsh of thee
[i. e., as thou desirest, wishest for; see Ges., aue :] Gr., craveth,
desireth eagerly, the psuche of thee: Lat., as much as desireth thy
anima : Douay, as much as thy soul desireth [i. e., as thou desirest :}
Ital., and take at thy voglia, will, desire, longing : E. V., and (then)
take (as much) as thy soul desireth ;
1 Sam. 29 : 2 ; E. V., ... to make yourselves fat,

78 THEOLOGY OF THE BIBLE.
1 Sam. 2 : 33 ; Heb., ... to pine away en-phsh of thee : Gr., the
psuche of thee: Lat., pine, melt, dissolve, thy anima — breath. [The
breath dissolves in tears] : Douay, thy soul be spent : Ital., and to
grieve, vex, to thee the anima : E. V., and to grieve thine heart.
[Heart, given here for the Ital. anima, Lat, anima, Douay, soul,
Gr., psuche, Heb.. en-phsh, is the word generally given in the E. V.,
where the Ital. is cuore, the Lat, cor, the Gr., kardia, the Heb., lb.
So that the E. V. itself shews that Ges. is right in saying, that en-
phsh and lb are used as equivalents.]
1 Sam. 2 : 35 ; Heb. And eqmti [causative form of the verb
qum], I will cause to rise, I, to, me priest faithful, as according to
lb of me u yea, or, and, according to en-phsh of me shall, or, will,
do : The Gr. gives kardia and psuche for lb and en-phsh : Lat., cor
and anima: Ital., according to my cuore, e, and, or, yea, according
to my anima : Douay, And I will raise me up a faithful priest, who
shall do according to my heart, and my soul : E. V., And I will
raise me up a faithful priest (that) shall do according to (that)
which (is) in mine heart and in my mind: [giving mind for the
Ital., anima, Douay, sow?, Lat, anima, Gr., psuche.]
1 Sam. 7:3; Heb., ... if b, in, or, with, all lb of you you turn
to Jehovah, . . . and prepare lb of you to Jehovah,
1 Sam. 17 : 55; Heb., . . . chay, breatheth, or, liveth, en-phsh of
thee : [omitted in my copy of the Greek] : Lat, anima : Ital., (As)
liveth thy anima: Douay, As thy soul liveth : E. V., As thy soul
liveth, [i. e., as thou livest ; we say, as sure as you live].
1 Sam. 18:1; Heb., . . . u, that, en-phsh of Jonathan nqshre
[from the verb qshr], was bound up b, with, en-phsh of David, and
loved him Jonathan as en-phsh of him, [i. e., as himself. The same
verb qshr is used in Gen. 44 : 30, where the Heb. is, as en-phsh of
him qshure, is bound up b, with, en-phsh of him. In that verse the
Douay and the E. V. give life for each en-phsh, though the Lat.
and the Ital. there give anima, and the Gr. psuche. Turn to that
verse, before given. Ges., under qshr, cites Gen. 44 : 30, " is bound
up with;" citing also 1 Sam. 18 : l.J
1 Sam. 18:3; Heb., u, But, cut, or, divided, Jonathan and David
brit, covenant [a covenant], for he loved him as en-phsh of him,
[i. e., as himself. The verb krt, to cut, is used, because, in making
a covenant, it was customary to kill and divide a victim : see Ges.,
under krt]. My copy of the Greek omits this verse : Lat., But en
tered into ... a covenant, for he loved him as his anima: Douay,
And . . . made a covenant, for he loved him as his own soul: Ital.,

THEOLOGY OF THE BIBLE. 79
as his anima: E. V., as his own soul. [In Matt. 19 : 19, we have
Gr., thou shalt love the neighbour of thee as thyself.]
1 Sam. 19:5; Heb., And he put en-phsh of him in hand of him :
Gr., the psuche of him : Lat., his anima : Douay, Ital., and E. V.,
his life.
1 Sam. 19 : 11 ; Heb., . . . if thou save not en-phsh of thee : Gr.,
the psuche of thee : Lat. and Douay, thyself: Ital. and E. V., thy
life. 1 Sam. 20 : 1 ; Heb., . . . that he seeketh en-phsh of me : Gr., the
psuche of me: Lat, my anima: Ital., seeketh (to take of me) the
life: Douay, and E. V., that he seeketh my life.
1 Sam. 20 : 3 ; Heb., . . . liveth en-phsh of thee : Ital., (as) thy
anima liveth: E. V., (as) thy soul liveth.
1 Sam. 20 : 6, and 17, the same.
1 Sam. 22 : 2 ; Heb., . . . and every aish, man, bitter of en-
phsh: Gr., . . . feeling anguish in psuche: Lat, in bitter mind:
Douay, under affliction of mind: Ital., in bitterness of mind: E. V.,
[simply] discontented, 22 : 13, E. V., . . . against me to lie in wait,
1 Sam. 22 : 18 ; Heb., . . . and killed in that day eighty and five
aish, men : E. V., persons, [the word so often given by the Ital. and
the E. V., where the Heb. is en-phsh, Gr., psuche.]
1 Sam. 22 : 22 ; Heb., . . . tell to Saul, I have been cause of to
every en-phsh of house of father of thee : Gr., I am culpable of the
psuchon of house of the father of thee : Lat, I am obnoxious of all
the animas of thy father : Douay, I have been the occasion of (the
death) of all the souls of thy father's house : Ital., I am been cause
of (the death) of all those of the family of thy father: E. V., I have
occasioned (the death) of all the persons of thy father's house.
1 Sam. 22 : 23 ; Heb., . . . for, who will seek for en-phsh of me,
will seek for en-phsh of thee: Gr., psuche, twice: Lat., anima,
twice : Ital., who will seek to take away to me the life, will seek also
to take away it to thee : Douay, for he that seeketh my life seeketh
thy life also : E. V., for he that seeketh my life seeketh thy life.
1 Sam. 23 : 15 ; Heb., ... to seek en-phsh of him : Gr., to seek
David: Lat., his anima: Douay, Ital. and E. V., his life.
1 Sam. 23 : 20 ; Heb., ... at every desire of en-phsh of thee, [i. e.,
at every breathing after of thee] : Gr., every which to psuche of
thee: Lat., as hath desired thy anima: Douay, as thy soul hath
desired : Ital., at every thy volonta, will, desire : E. V., according
to all the desire of thy soul.
1 Sam. 24: 11 ; Heb., v. 12, ... u, but, thou tsde, liest in wait,

80 THEOLOGY OF THE BIBLE.
for en-phsh of me to take it. (Ges., under tsde, for tsde en-phsh,
gives, to lie in wait for life, citing this verse.) [In 22 : 13, above
given, the Heb. is, to lie in wait against me] : The Gr. in 24 : 12,
xE. V., v. 11, has, kai, but, thou tiest, or, bindest, the psuche of me
to take it : Lat., but thou liest in wait for my anima, that thou
mayest take it away : Douay, but thou liest in wait for my life, to
take it away : Ital., and yet thou goest to hunting of the my life,
to take it : E. V., v. 11, yet thou huntest my soul to take it.
1 Sam. 25 : 26 ; Heb., . . . liveth en-phsh of thee, . . . thee, thyr
self: Gr., liveth the psuche of thee : Lat, liveth thy anima : Douay,
and thy soul liveth : Ital., and thy anima liveth: E. V., and (as)
thy soul liveth.
1 Sam. 26 : 20 ; Heb., . . . for is gone out, or, come forth, King
of Israel to seek for flea one, as when is pursued that partridge on
mountains: Gr., ... to seek psuche of me, [for, the Heb. flea ; that
being the meaning] : Lat., to seek flea one, as, &c. : Ital., is gone
out to seek una, one, flea, as, &c. : Douay, is come out to seek a flea,
as the partridge is hunted in the mountains. See E. V.
1 Sam. 26 : 21 ; Heb., . . . instead of that, precious en-phsh of
me in eyes of thee this day: Gr., on account that respected, or, es
teemed, psuche of me in eyes of thee : Lat., because precious has
been my anima in thy eyes : Ital., since my anima to thee is this
day been precious : Douay, because my life hath been precious in
thy eyes this day : E. V., because my soul was precious in thine
eyes this day.
1 Sam. 26 : 24 ; JHeb. And lo, as valued highly en-phsh of thee
this day in eyes of me, so let be valued highly en-phsh of me in
eyes of Jehovah, and itsl [from ntsT] let him snatch, pull away, de
liver me — [we have had the same verb used with en-phsh of me]
from every adversary : The Gr. has, first, the psuche of thee, and,
next, the psuche of me: Lat., thy anima, . . . my anima: Ital.,
thy life . . ., my life : Douay, And as thy life hath been much set
by this day in my eyes, so let my life be much set by in the eyes
of the Lord, and let him deliver me from all distress. SeeE. V., . .
thy life . . . my life.
1 Sam. 28 : 9 ; Heb., . . . u, and, or, then, why laying thou snare
for en-phsh of me to kill me ? Gr., for the psuche of. me to kill it ?
Lat., for my anima, that I may be killed ? Douay, why then dost
thou lay a snare for my life to cause me to be put to death ? Ital.,
a snare for my life, to cause me to die ? E. V., a snare for my life,
to cause me to die ?

THEOLOGY OF THE BIBLE. 81
1 Sam. 28: 21 ; Heb., ... I have put en-phsh of me in hand of
me: Gr., the psuche of me: Lat, my anima: Ital., I have put my
life at risk : Douay and E. V., I have put my life in my hand.
1 Sam. 30:6; Heb., . . . for, bitter, en-phsh of all that people,
aish, man, [for every man] on account of son of him, &c. : Gr., for,
greatly anguished, or, grieved, psuche, breath [for, feelings] of, &c. :
Lat., bitter was anima of every one concerning his sons, <fcc. : Dou
ay, for the soul of every man was bitterly grieved for, &c. : Ital.,
for all the people was in bitterness of mind, each for, &c. : E. V.,
because the soul of all the people was grieved, &c.

2 SAMUEL.
2 Sam. 1:9; Heb., . . . for hath seized me that giddiness, or, ver
tigo, ki, that, or, while, all as yet en-phsh of me in me : Gr., for hath
seized me darkness frightful, hoti, that, or, as, all the psuche, breath,
of me in me : Lat., et, even, as yet, or, while, my anima in me (is) :
Douay, for anguish is come upon me, and as yet my whole life is
in me : Ital., and all my life (is) also in me : E. V., for anguish is
come upon me, because my life (is) yet whole in me.
2 Sam. 3 : 21 ; Heb., ... u, so that, thou mayest reign b, in, all
which desireth en-phsh of thee: Gr., the psuche of thee : Lat., in all
[things] as desireth thy anima : Douay, over all as thy soul de
sireth: Ital., entirely at thy volonta, will, desire: E. V., over all
that thine heart desireth. [Here again, the E. V. has heart where
the Lat. has anima, the Douay, soul, the Gr., psuche, the Heb.,
en-phsh.] 2 Sam. 4:8; Heb., . . . who sought en-phsh of thee : Gr., the
psuche of thee: Lat., thy anima: Ital., to take away thy life : Dou
ay, who sought thy life : E. V., which sought thy life.
2 Sam. 4:9; Heb., . . . liveth Jehovah, who hath loosed, or,
delivered, en-phsh of me [i. e., me] from every adversary, or, out
of every distress : Gr., the psuche of me : Lat, who hath plucked
my anima out of every angustia, narrowness, perplexity, distress :
Ital., who hath recovered my anima out of. every tribulation:
Douay, who hath delivered my soul out of all distress : E. V., who
hath redeemed my soul out of all adversity.
6

82 THEOLOGY OF THE BIBLE.
2 Sam. 5:8; Heb., . . . and smite . . . and those passers over,
and those watchers, hating en-phsh of David [i. e., who hate David] ;
for thus had said watcher and passer over, not shall he enter into this
house : Gr., those halting, and those dark, or, obscure, and those
hating the psuchen [accusative] of David : Lat, those secret, or,
unseen, and halting, hating animam [accusative] of David : Douay,
and take away the blind and the lame that hated the soul of David :
Ital., those dark and slow, the which the anima of David hated,
(shall be captain) : E. V., the lame and the blind, (that are) hated
of David's soul, (he shall be chief and captain.) Geddes renders
this verse thus: Whosoever shall, the first, reach the summit (of
the citadel) and smite the Jebusite sentinels and patrols, who hold
David in such contempt, (because the sentinels and patrols had
said : In hither thou shalt not come), he shall be chief captain. In
a note he says : " sentinels and patrols, I take to be the true mean
ing of the words commonly rendered the blind, and the lame. The
rest of the passage, which is confessedly very difficult, I have en
deavoured to make intelligible, by inserting the necessary supple
ments from Chronicles, where the same history is told in a clear,
though more concise manner." He refers us to 1 Chron. 11: 6.
He gives, sentinels and patrols, in 2 Sam. 5 : 6, also, referring to
1 Chron. 11:6. [The Heb. words, passers over, and the Greek
word, halting, are quite appropriate to sentinels. They pass over
a space and halt, and pass back over the same space, and halt, and
repeat this. And the Heb. word, watchers, Gr., dark, or obscure,
are not inappropriate for patrols].
2 Sam. 11 : 11 ; Heb., . . . livest thou, u, yea, liveth en-phsh of
thee, if I will do that thing: The Greek gives only, pos, how ? liv
eth the psuche of thee, if I will do that thing : Lat, per, for, or, by,
thy life, et, even,, for, or, by, the life of thy anima, I will not do this
thing : Douay, By thy welfare and by the welfare of thy soul, I
will not do this thing : Ital., (as) thou livest, e, yea, or, and, (as)
thy anima liveth, I will not do questa, this, or, that, thing : See
E.V. 2 Sam. 14 : 7 ; Heb., . . . u, that, we may kill him for, or, on ac
count of, en-phsh of brother of him whom he killed : Gr., anti, over
against, in exchange for, the psuche of the brother of him : Lat,
pro, for, instead of, anima of his brother : Douay, Ital., and E. V.,
for the life of his brother.
2 Sam. 14 : 14 ; Heb., . . . and not hath respect to God en-phsh:
Gr., psuche: Lat., nor wishes, or, desires, God perire [from pereo\

THEOLOGY OF THE BIBLE. 83
to be annihilated, cut off, to perish, animam : Douay, neither will
God have a soul to perish : Ital., and God not hath respect to (any)
person : E. V., neither doth God respect (any) person :
2 Sam. 14: 19; Heb., . . . liveth en-phsh of thee: Gr., the psuche
of thee: Lat, per, for, or, by, the life of thy anima: Douay, by the
health of thy soul: Ital., (as) thy anima liveth: E. V., (As) thy
soul liveth.
2 Sam. 16:11; Heb., . . . seeketh en-phsh of me : Gr., the psuche
of me : Lat., my anima: Ital., seeketh (to take away) to me the
life : Douay and E. V., seeketh my life.
2 Sam. 16: 14; Heb., And came that king, and all that
people which with him, to Oiphim, u, and, ien-phsh [future of
the verb en-phsh, converted into the preterite by the u preced
ing], took breath there: (i. e., says Ges., under the- verb en-phsh,
refreshed themselves there, citing this verse, and Exod. 23 : 12 ;
31: 17.) The Greek in 2 Sam. 16: 14 is, and anepsuxan, [com
pounded of ana, again, back again, thoroughly, and psucho, to
breathe,] breathed again, back again, breathed thoroughly, there :
(Donnegan defines anapsucho, to recover breath) : Lat, and were
refreshed there : Ital., . . . with him, arrived (there) all wearied ;
and there took breath : Douay, with him came weary, and refresh
ed themselves there : E. V., the same. [Where? The name of a
place is required in the verse. The Heb. has the word oiphim ; I
have put a capital O in the word : the Heb. does not use what we
call capital letters. Oiphim was taken by the Hebrew translators
into Greek to be the plural of the adjective oiphe, wearied out; and
they give for it the Greek word signifying wearied out ; and the
Lat. followed the Greek, and the Douay, Ital., and E. V. followed.
Geddes gives, . . . being come to Aiphim, refreshed themselves
there : and in the margin to the E. V., we have, " came to Aje-
phini." — Editor. The Hebrew o, in some positions, is sounded a
by some. I will take occasion, under the word spirit, to inform the
reader who Geddes was.]
2 Sam. 17: 8; Heb., . . . bitter of en-phsh: Gr., very bitter in
psuche : Lat, in bitter mind: Douay, bitter in their minds : Ital.,
and they have the minds exasperated : E. V., and they (be) chafed
in their minds.
2 Sam. 18 : 13 ; Heb., . . . en-phsh: Gr., psuche: Lat, anima:
Douay, Ital., and E. V., life.
2 Sam. 19:6; Heb., . . . en-phsh of thee, and en-phsh of sons of
thee, . . . and en-phsh of wives of thee, and en-phsh of concubines

84 THEOLOGY OF THE BIBLE.
of thee: The Greek makes psuche, twice, answer: Lat, v. 5, ani
mam, four times : Ital., v. 5, makes life, once, answer: Douay, v, 5,
life, first, and lives, three times : E. V., v. 5, the same.
2 Sam. 23 : 17 ; Heb., . . . en-phshut [plural of en-phsh] : Gr.,
psuche in the plural: Lat., genitive plural of anima: Douay, the
peril of their lives : Ital., at risk of their life : E. V., in jeopardy of
their lives.

I KINGS.

1 Kings 1 : 12; Heb., en-phsh twice: Gr., psuche. twice : Lat,
anima: Douay, Ital., and E. V., life twice.
1 Kings 1:29; Heb., . . . who has delivered en-phsh of me from
every adversary of her : Gr., the psuche of me out of every distress :
Lat, my anima : Ital., that hath recovered my anima from every
tribulation : Douay, who hath delivered my soul out of all distress ;
E. V., that hath redeemed my soul out of all distress.
1 Kings 2:4; Heb., ... 6 truth, b all lb of them, yea, b all en-
phsh of them : Gr., in truth, in whole kardia of them, [using kar
dia only, shewing that the Hebrews who translated into Greek used
that single word as equivalent to the cumulated words in the Heb.]
The Lat., gives, cor, and anima: Ital., with all their cuore, e with
all their anima : Douay, and E. V., with all their heart, and with
all their soul.
1 Kings 2 : 23 ; Heb., en-phsh : Gr., psuche : Lat, anima :
Douay, Ital., and E. V., life.
1 Kings 3:6; Heb., . . . walked before thee b truth, yea, or, and,
6 straightness, yea, or, and, b uprightness of lb : [An accumulation
of words of like import, and equivalent to lb and en-phsh, &c]
1 Kings 8:23; Heb., . . . that walk before thee b all lb of them :
[using the single word lb as equivalent to the cumulated words
so often given.]
1 Kings 8:48; Heb., b all lb of them, u b all en-phsh of them,
1 Kings 81 : 61 ; Heb. And let be lb of you whole, sound, with
Jehovah, '
1 Kings 9:1; Heb., ... all the desire of Solomon which he de
sired to do. [We have the same expressed by en-phsh.]
1 Kings 9:4; Heb., ... as walked David, in whole, upright lb,

THEOLOGY OF THE BIBLE. 85
u in straightness, (figuratively, says Ges., for, what is right, that
which is just and meet.)
1 Kings 11:2; Heb., . . . surely they will turn lb of you after
gods of them ; on those was glued Solomon in ahebe, love. [A noun
from the verb aheb, to breathe after, desire.]
1 Kings 11 : 25 ; Heb., . . . and he abhorred Israel.
1 Kings 11 : 37 ; Heb., . . . thou shalt reign in all that desireth
en-phsh of thee. [See 9: 1.]
1 Kings 13 : 7 ; Heb., . . . and refresh thyself: 14:8; Heb., . .
David, who walked after me b all lb of him,
1 Kings 15:3; Heb., . . . and not was lb of him shim, whole,
sound, with Jehovah,
1 Kings 15: 29; Heb., ... he left not any nshme: Gr., pnoe:
Lat., anima : Douay, he left not so much as one soul: Ital., he left
not in life any anima vivente. [The same two words used by the
Ital. in Gen. 1 : 30, and 2 : 7] : E. V., he left not any that
breathed. 1 Kings 17 : 17 ; Heb., . . . and became the disease of him pres
sing exceedingly, until not was left in him nshme, [the word for
which the Lat. gives anima, and the Douay soul, in 15 : 29] : Gr.,
pneuma, [the Greek gives pnoe for the same Heb. word, in 15 : 29] :
Lat., halitus, breath : Ital., so that he spiro, expired, [i. e., breathed
out, wholly out, from the Ital. verb spirare, to breathe : and the
Ital. noun spirito is from this verb spirare] : Douay, so that there
was no breath left in him : E. V., the same. [A comparison of this
verse with 15 : 29 shews the meaning of the Lat. anima, Douay,
soul, Ital., spirito, Gr., pnoe, and psuche and pneuma, Heb., nshme,
which, as we have seen, is equivalent to en-phsh, and the Heb. ru-
ach, to be breath ; and see 1 Kings 21 : 5, given in its place.]
1 Kings 17 : 21 ; Heb., let return now en-phsh of this child into
qrb, entrails, of him: Gr., the psuche of this child into him: ~L&t.,
anima of his child into viscera, the entrails, of him : Douay, the
soul of this child into his body : Ital., the anima of this child into
him : E. V., let this child's soul come into him again.
1 Kings 17 : 22; Heb., . . . .and returned en-phsh, breath, of this
child into qrb, entrails, of him, and he breathed again. The Greek
gives here, simply, And it was so, and uttered a loud cry the child :
Lat., and returned anima of the child into the inward parts of him,
and he lived again : Douay, and the soul of the child returned into
him, and he revived, [i. e., lived again] : Ital., and the anima of the
child returned into him, and he lived again : E. V., and the soul of

86 THEOLOGY OF THE BIBLE.
the child came into him again, and he revived. [We thus see, that
one can't live without en-phsh : we know that one can't live with
out breath. But orthodoxy says, that breath, and what it calls the
soul, are different things. Why, then, can't breath remain and keep
one alive after his orthodox soul has left him ? Surely Scott could
not object to this ; for he says the man had breath, and was alive,
before the orthodox soul was put into him: of course he might
breathe and live after it left him. Perhaps Scott would have ac
counted in this way for the fact that we have so many soulless peo
ple in the world.]
1 Kings 19: 2; Heb., en-phsh, twice: Gr., psuche, twice:
Lat, anima, twice : Ital., person, twice : Douay, and E. V., life,
twice. 1 Kings 19 : 3; Heb., . . . and went at en-phsh of him : Gr., ac
cording to the psuche of him: Lat, whithersoever voluntas, will,
desire, inclined him: Douay, whithersoever he had a mind: Ital.,
and went for (to save) his life : E. V., and went for his life.
1 Kings 19: 4; Heb., ... he desired en-phsh of him to die,
(Ges., under shal, gives for the Heb. here, " he desired death for
himself," citing this verse,) and he said, Now, Jehovah, take away
en-phsh, breath, of me. (Ges., under Iqh, gives, for these last Heb.
words, "takeaway my life," citing Ps. 31 : 14.) [E.V., v. 13, where
the Heb. word is en-phsh] : The Gr., in 1 Kings 19:4, has psuche
twice: Lat., anima, twice : Douay, soul twice : Ital., he begged in
himself to die, . . . take, besides, now my anima : E. V., he request
ed for himself, that he might die, . . . take away my life. [To take
away en-phsh, the breath, is to take away life.]
1 Kings 19 : 14 ; Heb. . . . they seek en-phsh of me to take it
away : Gr., the psuche of me: Lat. my anima: Douay, Ital., and
E. V., my life.
1 Kings 20 : 31 ; Heb., . . . whether not he will let breathe, keep
alive, en-phsh of thee : Gr., whether somehow, or, if perhaps, zoogo-
nesei, he will engender, or produce, or, keep alive, the psuchas of
us : Lat, perhaps he will save our animas : Douay, perhaps he will
save our lives : Ital., perhaps he will save thy life : E. V., perad-
venture he will save thy life.,
1 Kings 20 : 32 ; Heb., ... let breathe now en-phsh of me : Gr.,
the psuche of us : [us is often used for me in Scripture ; and in former
times we used to hear from the pulpit we ; now it is I] : "Lat., my
anima: Douay, let me have my life: Ital., that I may live : E. V.,
let me live.

THEOLOGY OF THE BIBLE. 87
1 Kings 20 : 39 ; Heb., . . shall be en-phsh of thee for en-phsh of
him : Gr., the psuche of thee for the psuche of him : Lat., thy anima
for anima of him : Ital., thy person shall be for his: Douay, thy
life shall be for his life: E. V., then shall thy life be for his life.
1 Kings 20 : 42 ; Heb., . . . shall be en-phsh of thee for en-phsh
of him : Gr., the same, with psuche twice : Lat., thy anima for ani
ma of him : Ital., thy person shall be for his : Douay, thy life shall
be for his life : E. V., thy life shall go for his life.
1 Kings 21:5; Heb., . . . what this ? ru-ach, the breath, the
breathing, of thee, sre, sad: Gr., why the pneuma of thee tetarag-
menon, disturbed, disordered, thrown into confusion, troubled, per
turbed, vexed, &c. ? Lat., whence is thy anima made sad ? Douay,
What is the matter that thy soul is so grieved ? Ital., What matter
(is) this, that thou art (so) conturbato, disturbed, vexed, thrown
into confusion, in the spirito f E.V., why is thy spirit so sad? [Here,
for the Heb. ru-ach, Gr., pneuma, the Lat. gives anima ; the Dou
ay, soul, the same they give for the Heb. en-phsh, Gr., psuche; and
the Ital. here gives spirito, and the E. V., spirit ; shewing as be
fore said, and as is shewn throughout the Bible, that the Hebrew
words en-phsh, nshme, and ru-ach, all mean the same, namely,
breath ; and that the Greek words psuche, pnoe, and pneuma, the
words used for those Hebrew words, mean the same thing, namely,
breath, and that the Lat. words used for them, anima, spiritus, ha-
litus, all mean the same, namely, breath ; and that the Ital. words
used for them, anima, spirito, and alito, all mean the same, namely,
breath. The E. V., with the aid of a thorough inspiration in the nursery,
of the dogma, the immortal soul, immortal spirit, is much better
calculated to hold the mind through after life in a state of unin-
quiring faith in that tenet, than either of the Romish versions. The
Ecclesiastics who gave us the E. V. were so infected with that doc
trine, that they were, manifestly, studious to avoid being betrayed
into renderings which would expose it to overthrow. Before Ged-
des's translation of the first eight books of the Bible was brought
to me, (which was not till after I had given my whole course of
public readings,) I had said, publicly, in homely phrase, that the
E. V. was worse than either of the Romish versions. I was glad
to find Geddes declaring its inferiority, and saying, that " James's
translators did little more than copy the Geneva version. Buck, in
his Theological Dictionary, says, "The Calvinists likewise have
their Italian Bibles. There is one of John Diodati in 1607 and

88 THEOLOGY OF THE BIBLE.
1641." And he also says, "John Diodati likewise published a
French Bible at Geneva in 1644." The Italian version I am using
is the version of this Diodati, an Italian Romanist. His French ver
sion, the Geneva version, was, of course, taken from his Ital. version.
The reader has already had many proofs of the correctness of Ged-
des's remark. He will have more as we proceed. But if any man
who can rid his mind of prepossession will read carefully the E. V.
with a view to ascertain whether such a tenet is taught even in
that, he must be wanting in discrimination and comparison if he
be not satisfied that no such doctrine is there.

2 KINGS.
2 Kings 1 : 13; Heb., en-phsh, twice : Gr., psuche, twice: Lat,
anima, twice : Douay, life, lives : Ital., life, twice : E. V., life, twice.
2 Kings 1 : 14; Heb., en-phsh: Gr., psuche: Lat, anima: Dou
ay, Ital., and E. V., life.
2 Kings 2:2; Heb., .... breatheth en-phsh of thee, [for, livest
thou,]: Gr., psuche: Lat, anima: Ital., (as) thy anima liveth:
Douay, and E. V., (as) thy soul liveth.
2 Kings 2:6; Heb., Gr., Lat., Ital., Douay, and E. V., as in c.
2: 2. 2 Kings 4 : 30 ; The same.
2 Kings 4 : 34, 35 ; E. V., and put his mouth upon his [the
child's] mouth, [i. e-., he breathed into the child's mouth,] v. 35, and
the child sneezed, [see 1 Kings 17 : 21, 22 : It was en-phsh, breath,
that returned into the child's entrails].
2 Kings 6 : 10 ; E. V., and saved himself there,
2 Kings 6:11; Heb., so that was agitated lb — the heart, soul,
mind, feelings, of the king: For lb here, the Gr. gives psuche, [the
same word it uses for en-phsh ; and psuche is the word for which
the Lat. and Ital. so often give, anima, for which the Douay and
E. V. so often give soul ; shewing that lb is equivalent to en-phshy
psuche, anima, soul. And we often have enphsh, Gr., psuche, ru-
ach, Gr., pneuma, Lat., spiritus, Ital., spirito, Douay, and E. V.,
soul, spirit, troubled, perturbed, agitated : all meaning breath] :
The Lat, in 6 : 11, has, cor; Ital., cuore; Douay, and E. V., heart:
7: 4 ; E. V., if they save us alive.

THEOLOGY OF THE BIBLE. 89
2 Kings 7:7; Heb., en-phsh : Gr., psuche : Lat, animas : Dou
ay, to save their lives : Ital., fled (hither and thither) according to
pleasure of each : E. V., and fled for their life.
2 Kings 8:1; Heb., that woman of whom he had caused to
breathe again the son : Gr., reanimated; Lat., of whom to live he
had caused the son : Ital., that woman whose son he had returned
into life : Douay, and E. V., whose son he had restored to life,
[equivalent to the Heb. in 1 Kings 17 : 21 and 22, the en-phsh into
the entrails of him.]
2 Kings 8:5; Heb. And it occurred he telling the king that he
had caused to breathe, live, that mt, dead, that lo, that woman of
whom he had caused to breathe son of her, cried out: Gr., had reani
mated, rekindled, son lying dead : [For the Lat., I give the Douay],
telling the king how he had raised one dead to life, the woman ap
peared, whose son he had restored to life, crying to the king : Ital.,
how he had restored to life one dead, behold, the woman whose son
(Elisha) had restored to life, &c. : E.V., how he had restored a dead
body to life, that, behold, the woman whose son he had restored to
life, &c. [What did our translators gain for their orthodox theory
by inserting the word body : they were immediately obliged to say,
whose son he had restored to life. We have had dead body in the
E. V. in several places where the Heb. is, dead en-phsh.]
2 Kings 9: 15; Heb., if it be en-phsh, breath, desire, of you:
Gr., psuche: Lat, and Douay, if it please you: Ital., and E. V., if
it be your mind.
2 Kings 10 : 6 ; Heb., seventy men: Douay, 70 men : Ital., and
E. V., 70 persons, [the same word the Ital. and E. V. often give for
en-phsh] : 10: 7, the same.
2 Kings 10 : 14 ; Heb., And he said, take them chay-im breathing.
And they took them chay-im, breathing ; and slew them, and not
left man of them, [equivalent to, not left nshme, en-phsh, psuche of
them; E. V., any that breathed, before given.]
2, Kings 10: 24; Heb., en-phsh, twice: Gr., psuche, twice : Lat,
anima, twice : Douay, Ital., and E. V., life, twice.
2 Kings 12:4; The Heb. gives, first, man, and then, en-phsh :
The Gr. gives man for each of the Heb. words: The Lat. gives ani
ma where the Heb. has en-phsh ; and the Douay gives soul : The
Ital. gives, first, persons, and then, every one : The E. V. gives,
first, every one, and then, any man's.
2 Kings 13 : 21 ; Heb., . . . ichay, he breathed again, for he lived
again : Gr., the same : Lat., recovered life : Douay, he came to

90 THEOLOGY OF THE BIBLE.
life : Ital., he returned to life : E. V., he revived, [i. e., lived again :
said of a dead man in his grave. Did his orthodox soul come back
into him for the occasion ?]
2 Kings 14 : 10 ; Heb., and hath lifted up thee lb of thee : (Ges.,
under nsha, renders, " thy heart has lifted thee up," i. e., says he,
thou liftest thyself up, thou art proud). [We have the same verb
used with en-phsh, and with ru-ach.]
2 Kings 19 : 35 ; Heb., all of them phgrim mtim [plural of phgr
mt,] carcases dead. [The noun phgr is from the verb phgr, defined,
to be exhausted ; and Ges. defines the noun phgr, a carcase, dead
body, whether of man or of beasts, citing Gen. 15 : 11 ; 1 Sam. 17 : 46 ;
Isai. 14 : 19 ; and frequently, says he. Once, says he, with the ad
dition of mt, citing Isai. 37 : 36 : And, metaphorically says he, car
cases of your idols, citing Lev. 26 : 29 : the E. V. is, v. 30. This
verse, 2 Kings 19 : 35, is another instance where mt is used in ad
dition to phgr.]
2 Kings 20 : 3 ; Heb., how etelk [the reflex form of elk] I have
conducted myself before thee b truth, u b lb, [equivalent to en-phsh]
whole, sound.
2 Kings 22 : 19 ; Heb., Because tender, soft, lb of thee, and
thou hast depressed, lowered, thyself before Jehovah, [we have, de
press en-phsh of thee, for, fast, and we have the same with ru-ach:
to depress en-phsh, the breath, and depress ru-ach, the breath, is
used for, to humble one's self.]
2 Kings 23 : 3 ; Heb., to walk after Jehovah, ... b all lb ub all
en-phsh, [see Deut. 4 : 29].
2 Kings 23 : 25 ; Heb., And like him not was, existed, before
him king who shbdl, turned himself, to Jehovah, b all lb of him u b
all en-phsh of him u b all strength of him. (Ges., under shub, the
verb used here, says that shub followed by al, as it is here, is, to
turn one's self to any person or thing, as, to Jehovah, .citing several
texts.) [As to the cumulated words, see Deut. 4 : 29.]

1 CHRONICLES.

1 Chron. 5 : 21 ; Heb., And they brought back the cattle of
them : camels 50,000, . . . and en-phsh adm, breaths of men [for,
men,] 100,000 : Gr., psuchas andron, breaths of men: Lat. animas
hominum, breaths of men : Ital., anime umane, breaths (Graglia,

THEOLOGY OF THE BIBLE. 91
souls) human: Douay, and of men 100,000 souls: E. V., and of
men 100,000.
1 Chron. 10: 4; Heb., draw sword of thee and pierce through
me with it ; [we have en-phsh pierced through.]
1 Chron. 11 : 17 ; Heb., and longed David, [we have en-phsh of
them longed.]
1 Chron. 11 : 19 ; Heb., . . . blood of those sacrificing en-phsh
of them ? for at en-phsh of them it they brought : Gr., psuche, twice :
Lat, with danger of their animas, [using anima but once] : Douay,
with the danger of their lives, [using lives but once] : Ital., at risk
of their life? for . . . at risk of their life: E. V., that have put
their lives in jeopardy ? for with (the jeopardy of) their lives they
brought it.
1 Chron. 12 : 19 ; Heb., saying, at heads of us, &c, [heads here,
is equivalent to en-phsh in 11 : 19]: Ital., at (risk of) our heads:
E. V., to (the jeopardy of our) heads.
1 Chron. 12 : 33 ; Heb., ... in not lb and lb [i. e., they were of
one lb] : Ital., from cuore sincere : Douay, with no double heart :
E. V., (they were) not of double heart.
1 Chron. 12 : 38 ; Heb., . . . b lb whole, sound, . . of lb one : The
Gr. gives psuche for each lb ; [shewing that the Hebrew translators
into Greek used psuche as equivalent to lb ; and so says Gesenius;
and so the Heb. Scriptures plainly shew] : The Lat. gives cor
perfect, and, of one cor : Ital. gives cuore entire, and of the same
mind, [the word it often gives where the Heb. is en-phsh] : Douay,
with a perfect heart, (were) of one heart : E. V., the same.
1 Chron. 15: 29 ; Heb., . . . she despised him in lb of her: Gr.,
in the psuche of her : Lat., cor : Ital., cuore : Douay, she despised
him in her heart : E. V., the same.
1 Chron. 17 : 2; Heb., ... do all which on, or, in, lb of thee:
Gr., on, or, in, the psuche of thee: Lat, cor: Ital., cuore: Douay,
Do all that (is) in thine heart : E. V., the same.
1 Chron. 17: 19; Heb., Jehovah, because of servant of thee,
and according to lb of thee, thou hast, &c.
1 Chron. 22: 7; Heb., lb: Gr., psuche: Lat, desire: Douay,
desire: Ital., cuore: E. V., mind: [mind used in the sense of de
sire is equivalent to lb and to en-phsh, and to the Gr. psuche, used
both for lb and for en-phsh; but mind in its ordinary use, for which
the Gr. uses dianoia, has a different sense.]
1 Chron. 22 : 19 ; Heb., Now give lb of you u en-phsh of you to
seek to Jehovah: Gr., kardia, psuche: Lat., cor, anima: Ital.,

92 THEOLOGY OF THE BIBLE.
now, bring, persuade, induce, your cuore and your minds : Douay,
give your hearts and your souls: E. V., now set your heart and
your soul to, &c.
1 Chron. 28 : 9 ; Heb., . . . serve him b lb whole, sound, u b en-
phsh hphtse, desirous, ardent ; for, all Ibut [plural of lb] inquireth
into, Jehovah, (for the two Hebrew words en-phsh hphtse, used here,
Ges., under hphts, gives, a willing mind, citing this verse) : Gr.,
and serve to him by means of kardia whole, entire, kai, yea, or,
and; psuche eager, wishing; [we see, that the Gr. uses psuche for
lb and for en-phsh indifferently.] The Lat. gives, cor, and, mind
desirous : Ital., of cuore entire, e, yea, or, and, of mind eager : Dou
ay, and serve him with a perfect heart and a willing mind: for the
Lord searcheth all hearts : E. V., same as the Douay.
1 Chron. 29 : 9 ; u — So that rejoiced that people in shewing
themselves eager, for b lb whole, sound, they shewed themselves
eager to Jehovah. [Here the word lb expresses what is expressed
in 28 : 9, by the two words lb and en-phsh]
1 Chron. 29: 17; Heb. And I know the God of me, that thou
provest, triest, lb; and uprightnesses, justices, [i. e., justnesses,]
thou lookest at, art pleased with. (Ges., for mishur, the plural of
which is used here, gives, uprightness, justice, citing Ps. 45 : 7 ; and
Ps. 67 : 5, E. V. v. 6, where the same word used as an adverb
occurs, and for which he gives, justly.) [The verse proceeds] : I,
out of straight heart, or, straightness of heart, of me, have shewed
myself eager in all these ;
1 Chron. 29: 18; Heb., Jehovah, God of Abraham, of Isaac,
and of Israel [i. e., Jacob], fathers of us, keep safe this loulm, to hid
den time, long, in perpetuity, in frame (metaphorically, says Ges.,
under ctsr, meditation, thought,) of purposes of lb of people of thee,
m prepare lb of them to thee ;
1 Chron. 29: 19; Heb., And to Solomon, son of me, give lb
whole, sound, to observe precepts of thee, testimonies of thee, and
ordinances of thee, and to works those all which I have turned to
mind. [It is plain from what is before and here given, that the
simple word lb comprehends all that is expressed by the cumulated
words given in many places. And we see that Ges. could not do
otherwise than define lb, the same as he defines en-phsh, and nshme,
and ru-ach. And we see that the Gr. frequently gives for the Heb.
lb its word psuche which it gives for en-phsh.]

THEOLOGY OF THE BIBLE. 93

2 CHRONICLES.

2 Chron. 1 : 11 ; Heb., en-phsh of enemies of thee : Gr., psuche:
Lat., anima : Douay, lives : Ital. and E. V., life.
2 Chron. 6: 14; Heb., . . . servants of thee that walk before
thee b all lb of them. [The single word lb is used here] : Gr., kar
dia: Lat, cor: Ital., cuore: Douay, and E. V., with all- their
hearts. 2 Chron. 6:22; Heb. If sin aish, a man,
2 Chron. 6 : 36 ; Heb., . . . for not adm, a man, who not sinneth,
2 Chron. 6 : 38 ; Heb., And they return to thee b all lb of them,
u b all en-phsh of them,
2 Chron. 7:11; Heb., ... all that came upon lb of Solomon :
Gr., the psuche of Solomon,
2 Chron. 8:6; Heb., ... all hshq, the desire, of Solomon which
hshq, he desired, to build : Gr., whatever eagerly desired Solomon
according to the eager desire to build: [The Heb. and Greek here,
are equivalent to lb and psuche in 7 : 11] : The Lat. in 8 : 6, gives,
whatever desired Solomon and set, appointed, he built : Douay, all
that Solomon had a mind, and designed, he built : The Ital. gives
only, all that which he had desire to build : E. V., all that Solomon
desired to build.
2 Chron. 9:1; Heb., lb: Gr., psuche: Lat. cor: Ital., cuore:
Douay, and E. V., heart.
2 Chron. 15 : 12 ; Heb., ... to seek Jehovah, God of fathers of
them, b all lb, u b all en-phsh of them : Gr., kardia, . . . psuche.
2 Chron. 15 : 15 ; Heb., ... for 5 all lb of them swore they, u b
all rtsun, will, of them : [The two words lb and rtsun here, are equi
valent to the more frequently used words lb and en-phsh] : The Gr.
here has psuche for lb, and thelesis, will, for rtsun : The Lat. has
cor, and, desire : The Douay has, heart, and will : The Ital. has,
cuore, and, with all their affection : E. V., with all their heart, and,
with their whole desire.
2 Chron. 15 : 17; Heb., . . . lb of Asa was whole, sound, all days
of him. 2 Chron. 16:9; Heb., ...lb sound, whole, to him.
2 Chron. 19:3; Heb., . . . and hast made straight lb of thee, to
serve God: Gr., the kardia of thee.
2 Chron. 19 : 7 ; Heb., . . . for, not, with Jehovah, God of us, . .
respect of faces [for, persons]: Gr., prosopon, face.

94 THEOLOGY OF THE BIBLE.
2 Chron. 19 ; 9 ; Heb., . . . b fear of Jehovah, b faithfulness, u b
lb whole, sound : Gr., through fear of kurios, through truth, kai,
through full kardia.
2 Chron. 20 : 3 ; Heb., u — Then feared, and gave Jehosaphat
face of him [for, himself] to serve to Jehovah: Gr., face of him:
Lat., himself to, &c. : Douay, betook himself to, &c. : Ital., and dis
posed, prepared, himself to, &c. : E. V., set himself to, &c.
2 Chron. 20 : 23, 24 ; Heb., . . . and when they had finished on
the inhabitants of Seir, . . . v. 24, . . . and lo, carcases fallen to
ground, or, earth, and ain, not (was, Ges. says ain includes the
substantive verb) an escaped [equivalent to, not left nshme, before
given, where E. V. gives, there was not left any that breathed.]
2 Chron. 24 : 4; Heb., And it was, existed, upon lb of Joash to,
&e. : Gr., egeneto, it existed, was present, upon kardia of Joash :
Lat., it pleased Joash [the same the Lat. has given where en-phsh
is used in like connection] : Ital., it came upon the cuore of Joash :
Douay, Joas had a mind to [mind is often given in the Douay for
en-phsh, here for lb, Gr., kardia] : E. V., Joash was minded to . . ,
2 Chron. 26 : 18 ; E. V., . . . for thou hast trespassed ;
2 Chron. 31 : 21 ; Heb. And in all which he, &c, to seek to God
of him b all lb of him, he laboured and succeeded : The Greek gives
psuche for lb ; and constructs its verse according to the Hebrew as
above : Lat, wishing to seek his God in all his cor, he performed
also, and was prospered, or succeeded: Douay, In all &c, desiring
to seek his God with all his heart, and he did (it) and prospered :
Ital., And he interested himself with all his cuore in all, &c, seek
ing his God ; and he prospered, succeeded : E. V., to seek his God,
he did (it) with all his heart, and prospered.
2 Chron. 32 : 11 ; E. V., . . . yourselves to die by famine and
thirst, [we have en-phsh dying by famine and thirst]
2 Chron. 34 : 31 ; Heb., ... to walk after Jehovah ... b all lb
of him, u b all en-phsh of him : Gr., in whole kardia, kai in whole
psuche.

EZRA.

Neither en-phsh, nor psuche, nor Lat. and Ital. anima, nor Dou
ay and E. V. soul, is used in Ezra. He uses literal language. The
reader will see where the Hebrew idiom might have been used.

THEOLOGY OF THE BIBLE. 95

NEHEMIAH.
The same as just said in reference to Ezra.

ESTHER.
Esther 5 : 3 ; E. V., Then the king^ said unto ber, what wilt
thou, queen Esther ? and what (is) thy request ? it shall be even
given thee to the half of the kingdom. And read verse 6 of this
chap. ; and v. 2 of chap. 7.
Esther 7:3; Heb., u answered Esther that queen and said, If
have found I hn, grace, favour, in eyes of thee this king, u if 61,
with, this king good, let be given I, on behalf of, on account of, me
[i. e., for my sake,] en-phsh, breath, [for life,] at shale, petition, of
me, u, even, om, the people, of me at supplication of me : Gr., . . .
let be given he psuche, breath, [for life,] to the desire, of me, kai,
even, the people of me to the wish, or, petition, of me. [The Gr. does
not make the queen ask her own life, which would be absurd in view
of 5 : 3 above given, and the other verses above referred to. The
Greek article, he, before psuche, is not to be rendered in English
here, because psuche js here used in an abstract, a general sense.
She is asking the psuche of her people. Instances of such use of
the Greek article occur constantly where our article is not used.
There is a ? Yod, after en-phsh in my copy of the Hebrew. If it be
correctly there, and not a mistake, (Interpreters tells us there are
many mistakes in the Hebrew text arising from error of copyists),
its being there is explained by what Professor Wilson, in his Heb.
Grammar, p. 128, says: " Sometimes ? and He are added merely to
soften the sound. When employed for this purpose, they are named
Paralogical." And if it were at all necessary to render the * here,
it is easy to do it so as to avoid the absurdity of the queen's asking
her own life, thus : let be given for my sake en-phsh, the desire, of
me at the request of me, even the people of me at the petition of
me, (in perfect accordance with the Hebrew modes of expression).
And the Greek rendering in the verse is clear authority against the
idea of the queen's asking her own life] : The Lat. in the verse is,
if it please thee give to me my anima, for which rogo, I beg, en-

96 THEOLOGY OF THE BIBLEi
treat, et, even, my people, for which obsecro, I implore, beseech :
Douay, if it please thee, give me my life for which I ask, and my
people for which I request : Ital., if so it please the king, let be to
me given the my life at the my petition, e the my people at the my
domanda, demand, request : E. V., if it please the king, let my life
be given me at my petition, and my people at my request. [The
Douay, Ital., and E. V., give life, where the Lat. is anima, the Gr.,
psuche, the Heb. en-phsh.]
Esther 7:7; Heb., ... to seek for en-phsh of him : The Greek
does not use its word psuche here, but gives, implored the queen :
for he saw himself in evils being : Lat., that he might entreat for
his anima : Douay, entreat for his life : Ital. and E. V., to make
request for his life.
Esther 8:11; Heb., . . to stand ol, upon, en-phsh, of them (Ges.,
under ol says, upon is used figuratively for for) : The Gr. does not
use psuche here : It gives, to succour themselves : Lat, to stand for
their animas: Douay, for their lives : Ital., to stand to the defence
of their life : E. V., to stand for their life.
Esther 9:16; Heb., . . . stood upon en-phsh of them : Gr., suc
coured themselves: Lat., stood for their animas: Ital., stood to
the defence of their life : Douay and E. V., stood for their lives.

JOB.

Job 2:4; Heb., . . . skin for skin, u, yea, or, even, all that to
a man he will give for en-phsh of him : (Ges., under our, says, skin
for skin means life for life, citing this verse.) For en-phsh the Gr.
has psuche; The Lat., anima: Douay, Ital., and E. V., life.
Job 2:6; Heb., . . . en-phsh: Gr., psuche: Lat, anima: Dou
ay, Ital., and E. V., life.
Job 3:20; Heb. Why is given to oml, a, or, the, sorrowful,
light, u, yea, chay-im, breathings, to bitter of en-phsh : Gr., ... in
deed life to psuchas in griefs : Lat., et, even, life to those who in bit
terness of anima are : Douay, and life to them that are in bitter
ness of soul. • Ital., light to the miserable, e life to them that are in
bitterness of mind: E. V., and life unto the bitter (in) soul;
Job 4 5 ; E. V., . . . thou faintest ; . . . thou art troubled.

THEOLOGY OF THE BIBLE. 97
Job 6:7; Heb. Refuseth to touch en-phsh of me them, as caus
ing loathing food of me : (Ges., under dui, renders thus : " My soul
refuseth to touch them, they are as the loathsome things of my
food ; " citing this verse : he then says, " loathsome insipid food is
applied to an intolerable evil. According to a common Oriental
figure, one is said to eat, to taste, anything, meaning to experience
this or that fortune.") The Gr. does not use psuche in the verse ; it
gives : Cannot be restrained of me the orge, anger, vehement emo
tion : for the food of me stirreth up a wind like osme, smell, stench,
of a lion : Lat., Which before would not touch my anima, now
through straitness, or, distress, my meats are : Douay, The things
which before my soul would hot touch, now, through anguish, are
my meats : Ital., (The things that) my anima would have refused^
moreover to touch are now my sorrowful victuals : E. V., The
things (that) my soul refused to touch (are) as my sorrowful meat.
Job 6:11; Heb., What the strength of me, that I can effect,
or,- remain? u, yea, what qts, the extremity (of time, says Ges.,) of
me, that should be prolonged en-phsh of me ? Gr., For what of me
the strength, that upomeno, I can hold out ? or what of me the
chronos, time, duration, age, that anechetai, can hold out, endure,
the psuche of me ? Lat, For what is my strength, that I may with
stand ? or what my bound, or, limit, that I should patiently act ?
[not using its word anima.] Douay, For what is my strength, that
I can hold out ? or what is my end that I should keep patience ?
[not using its word soul.] Ital., What (is) my strength, for to hope
for ? e what (is) the termine, bound, limit, that to me is set, for to
prolong (the expectation of) my anima : [Observe the interpolation
in parenthesis.] E. V., What (is) my strength, that I should hope ?
and what (is) mine end, that I should prolong my life?
Job 6: 23; E. V., Or, deliver me from the enemy's hand? or,
redeem me from the hand of the mighty ? [We have the same said
of en-phsh.] Job 7:2; Heb., As servant ishaph, breatheth hard after, pant-
eth after, shade : Lat. and Douay, longeth for : Ital., aspira, aspires
[i. e., breathes after] the shade : E. V., earnestly desireth the sha
dow. Job 7:11; Heb., So that not will I make dark phi, the mouth ;
I will speak in distress ru-ach, of breath, of me ; I will talk in mr,
the bitterness, en-phsh, of breath, of me. [The two clauses form a
parallelism, ru-ach, and en-phsh, are here in what is called the geni
tive by position.] The Greek has, I will speak in distress being ; [for
7

98 THEOLOGY OF THE BIBLE.
the Heb., in distress of ru-ach] : and uses psuche for en-phsh in the
next clause : The Lat. uses spiritus and anima : Douay, Wherefore
I will not spare my mouth, I will speak in the affliction of my
spirit : I will talk with the bitterness of my soul: Ital., I also not
will detain back my mouth : I will speak, or, talk, in the anguish
of my spirito, I will complain in the bitterness of my anima : See
E. V. [Mouth, and ru-ach, and en-phsh, in the verse, are equiva
lents : the mouth cannot speak without breath.]
Job 7:15; Heb., u, so that, chooseth strangling en-phsh of me ;
death than bones of me : Gr., psuche : Lat., anima : Douay, So that
my soul rather chooseth hanging, and my bones death : [my soul
and my bones, each mean I.] : Ital., So that I in the mind choose
rather to be strangled, e (rather I desire) death than my bones :
E.V., So that my soul chooseth strangling, (and) death rather than
my life.
Job 9 : 21 ; Heb., Upright I, I would not know en-phsh of me,
[i. e., myself,] I should despise chay, the breath, of me, [i. e., my
self,] : Gr., psuche, for enphsh: Lat., anima: Ital., myself, [for en-
phsh of me :] Douay, and E. V., my soul.
Job 10 : 1 ; Heb., nqthe, hath loathed, en-phsh of me, i. e., I
have loathed life of me; (see Ges., nqlh, citing this verse.) I will
loosen, or, let go, upon me, or myself, discourse of me ; I will speak
in bitterness of en-phsh of me : The Gr. has psuche, twice : The Lat.
anima, twice : Douay, my soul is weary of my life, I will let go my
speech against myself, I will speak in the bitterness of my soul :
Ital., my anima is wearied of my life; I will let waste upon myself
lamento, groan, lamentation, complaint ; I will speak, or, talk, in the
bitterness of my anima. See E. V.
Job 11 : 20 ; Heb., u, But oini the fountains, or, eyes, [see Ges.,
under oin,] of wicked shall be consumed, or, wasted, come to an end,
u, yea, vigour of them aid, to be lost, destroyed, perish, allotted to
them ; u, yea, expectations of them, breathing out of en-phsh : The
Gr. does not use psuche in the verse; it gives: But soteria, recov
ery, [this is the Greek word where the E. V. generally has, salva-
vation ;] them shall leave behind, or, omit : for the expectation of
them, apoleia, loss, perdition, destruction, yea, buds of wicked shall
waste, consume : Lat, But buds of wicked shall decay, or, fail, way
of escape peribit, shall be annihilated, cut off, perish, from them,
et, yea, expectation of them an abhorring of anima: Ital., But the
buds of the wicked shall faint away, [we often have die for the ItaL
words used here,] e (every) refuge shall be lost to them ; e their

THEOLOGY OF THE BIBLE. 99
(only) hope (shall be) of render lo spirito, to render the spirito :
[For the Ital. words " render lo spirito" Graglia, under, spirito,
gives, to die ; and under the Ital. verb rendere he gives for render
V anima, to expire. The reader perceives, that in this verse the
Ital, gives spirito for the Lat. anima, (for which, as below, the
Douay gives, soul) ; shewing that the Ital. spirito and anima mean
the same thing. Graglia defines spirito, soul, spirit, ghost, so that
the literal rendering of render lo spirito is, to render, surrender, the
soul, spirit, ghost.] The Douay of Job 11 : 20 is, But the eyes of
the wicked shall decay, and the way to escape shall fail them, and
their hope the abomination of the soul : E. V., But the eyes of the
wicked shall fail, and they shall not escape, and their hope (shall be
as) the giving up of the ghost. (There is a marginal note here by
somebody, thus : Or, a puff of breath.) [See Job 15 : 30, in its
place. The last breath goes out with something of a puff. As to
the, word eye used in this verse, it is familiar to the reader, that in
our own language, as little figurative as it is, compared with the
Hebrew, the bud; especially of a thing to be put in the ground,
buried, to produce its like, is called the eye. And if that waste,
die, there can be no reproduction. To give to the word eye used
in the verse its literal sense destroys the meaning of the verse ; for
in that sense the eyes of all fail. Ges. gives fountain for the Heb.
oin. I think bud, which is given in the Gr. and Lat., and in our
Webster, for eye, is preferable to fountain, though that well ex
presses the idea intended in the verse.]
Job 12 : 10 ; Heb., Who in hand of him en-phsh of every breath
ing (thing, understood,) and ru-ach, breath, of every flesh of man :
Gr., psuche of all breathing, and pneuma of every man: [for the
Heb. flesh of man.] Lat., anima of every living, and spiritus of uni
versal flesh of man : Douay, the soul of every living thing, and the
spirit of all flesh of man: Ital., In whose hand (is) the anima of
every (man) living, and the spirito of every flesh human : [Observe
the interpolation of the word man.] E. V., In whose hand (is) the
soul of every living thing, and the breath [for the Ital. spirito, Lat.,
spiritus, Douay, spirit, Gr., pneuma, Heb., ru-ach,] of all mankind.
Job 13 : 14 ; Heb., Why carry I bshr, the flesh, of me in teeth
of me, u en-phsh of me put in hand of me : Ges., under shn, gives,
" carry my flesh," i. e., says he, " my life, in my teeth," i. e., says he,
expose it to the greatest danger ; and he refers to Judges 12: 3,
[before given, which he says is a similar proverbial phrase.] The
Gr. in Job 13 : 14 uses psuche: Lat, anima: Douay, Why do I

100 THEOLOGY OF THE BIBLE.
tear my flesh with my teeth, and carry my soul in my hands ? Ital.,
Why snatch I the flesh with the teeth, and (why) hold my anima
in the palm of my hand ? E. V., Wherefore do I take my flesh in
my teeth, and put my life in mine hand? [Why did not E. V. use
soul here? The Ital. is anima; the Douay, soul ; the Lat., anima;
the Gr., psuche ; the Heb., en-phsh.]
Job 14 : 22 ; Heb., Surely bshr, the flesh, of him ol, over, him
ikdb, shall have pain, or, be sore, u en-phsh of him ol, over, him
tabl, shall mourn: The Gr. of Job 14 : 22 is, surely the flesh of him
suffered pain, indeed the psuche of him lamented, or, grieved : [not
considering the Heb. ol to make any difference in the sense.] The
Lat. and Douay are, But yet his flesh (while he shall live) shall
have pain, and his soul (Lat. anima) shall mourn over him : Ital.,
His flesh shall have pain only of him, e his anima make grief only
of him : E. V., But his flesh upon him shall have pain, and his soul
within him shall mourn. [The E. V. words upon and within find no
support in either of the versions ; and the Editors of the edition of
the Bible I am using, the Brown Bible by the Pattersons, give this
marginal note, " Or, but over him his flesh shall grieve, and over
him his breath shall mourn : " a bold figure of poetry, says the note,
by which the flesh and the breath are made conscious beings, differ
ent from the man himself, each lamenting the calamity which has
befallen him, &c. : Giving breath where the Lat. and Ital. have
anima; Douay, soul; Gr., psuche; Heb., en-phsh.]
Job 16 : 4 ; Heb., . . . was en-phsh of you in place of en-phsh of
me, [i. e., if you were in place of me] : Gr., psuche, twice : Lat., ani
ma, twice: Douay, soul, twice : Ital., anima, twice : E. V., if your
soul were in my souVs stead. Ges., under en-phsh, gives for the Heb.
in this verse, " O that ye felt what I feel :" [that being the sense.]
Job 18:4; Heb., thrph, tearing in pieces, en-phsh of him in nos
trils of him : thrph, says Ges., is metaphorically used of anger, citing
this verse, and Job 16 : 9 ; Ps. 16 : 22, used of God. The Gr. does
not use psuche in Job 18 : 4 ; it gives kechretai soi orge, which may
be either, hath vociferated to thee anger, or, hath laid violent hands
on thee anger : The Lat. is, who perdis, spendest in vain, thy anima
in thy fury : Douay, Thou that destroyest thy soul in thy fury :
Ital., (O thou) that tearest thy anima in thy passion, or, anger:
E. V., He teareth himself in his anger.
Job 18: 10; E. V., The snare (is) laid for him in the ground.
Job 19:2; Heb., Until when make ye sad en-phsh of me, and
crush me with words ? Ges., under en-phsh, says, it is used to ex-

THEOLOGY OF THE BIBLE. 101
press sorrow, citing this verse, and Job 27 : 2 ; 30 : 25. [Sorrow
is shown in the breath.] And under oin, eye, Ges. says, " many
passions, such as envy, pride, pity, desire, [he might have added
sorrow, grief,] are manifest in the eyes ; that which properly be
longs to the persons themselves is often applied to the eyes," citing
texts. The Greek in Job 19 : 2 is, How long laborious make ye
psuchen of me: Lat., How long affligitis, do you vex, disquiet,
grieve, afflict, my anima : Douay, How long do you afflict my soid,
[i. e., me,] and break me in pieces with words ? Ital., Until wheri
make ye labour, or, grieve ye, my anima : See E. V.
Job 19 : 27 ; E. V., [a parallelism.]
Job 21 : 8 ; Heb., Offspring of them nkun, formed, I, according
to, faces, or, persons, of them : om m, a people of them, [or, like
them, if om here is the preposition,] u, yea, descendants of them I,
according to, eyes of them : Gr., The seed of them according to
psuche, [for the Heb. face,] indeed the children of them en, in, as
to, eyes : Lat., Breed of them lasteth before them : Douay, Their
seed continueth before them : Ital., Their offspring (is) established
in their presence, insieme, likewise, with them ; and their descend
ants (are) before to the eyes of them : See E. V.
Job 21 : 23, 25 ; Heb. ze, this, [for, one,] dieth in strength of
integrity of him, all of him tranquil and at ease : v. 25, But ze, this
[for, another,] dieth b en-phsh bitter, u, even, not tasteth goodness :
used, says Ges., under thub, for the kindness of God, citing Ps. 25 :
7; 27: 13; 31: 19; 145; 7; Jerm. 31: 14. TheGr. in Job 21 :
25 is, But ho, this, endeth under bitterness of psuche, breath: Lat.,
in bitterness of anima : Ital., v. 23, this, &c, v. 25, in this, &c,
bitterness of mind, and not having (ever) eaten with pleasure :
Douay, v. 23, One man dieth, &c. ; v. 25, But another dieth in bit
terness of soul without any riches : E. V. v. 23, One dieth, &c. ; v.
25, And another dieth in the bitterness of his soul, and never eat
eth with pleasure.
Job 23 : 2 ; Heb., Even this day bitter shh, the thought, medi
tation, of me, hand [of God] heavy above ane, [sound it an-he, it is
an onomatopoietic,] sighing, groaning, of me.
Job 23 : 13 ; Heb., u, But, he b, at, one, [i. e., he is the same,]
u who shall turn him about ? u, yea, en-phsh of him hath desired,
and hath done : [i. e., he hath done his pleasure :] The Gr. does not
use psuche in the verse ; it gives literal language, thus : What he
willed, kai, even, he hath done : Lat., For he solus, alone, only, un
accompanied, is, &c. ; et, yea, anima of him, quodcunque voluit,

102 THEOLOGY OF THE BIBLE.
whatever he willed, that he hath done : Douay, For he is alone,
and no man can turn his thought : and whatsoever his soul hath
desired, that hath he done : Ital., But (if) he (be) in one (intent),
who shall divert him ? if his anima [equivalent to he in the first
clause] desire (to do a thing) he it will do : E. V., But he (is) in
one (mind), and who can turn him? and (what) his soul desireth,
even (that) he doeth. [The Ital. mistakes the idea. The meaning
of the dramatis persona called Job in this dramatic poem is, that
God had done what he pleased to him. The E. V. follows the Ital.
in its misconception. I said once to an accomplished scholar, well
versed in the E. V., and a communing member of one of our
churches, that the book of Job was a dramatic poem. He answered
promptly : Certainly it is.]
Job 24 : 12 ; Heb., Out of city they have caused men to cry out,
(i. e., says Ges., under naq, from anguish, or, sorrow ; citing this
verse, and Ezek. 30 : 24.) u, yea, en-phsh of pierced through hath
cried out : The Gr. uses psuche in the second clause : Lat., out of
cities they have made men to groan, et, even, anima of wounded
hath cried out : [What can cry out but breath ? ] Douay, Out of
the cities they have made men to groan, and the soul of the wound
ed hath cried out : Ital., the men groan from the city, [i. e., the
men from, or, out of the city groan,] e the anima of the wounded
to death crieth out : See E. V. '
Job 27 : 2 ; Heb., Liveth God that sir hath boiled up, ferment
ed, mshphth, the judgment, of me, u, even, the Almighty, that hath
made bitter en-phsh, the breath, of me : Gr., . . . who thus hath se
lected, or, judged, me, kai, even, the Almighty who hath rendered
bitter, or, sour, the psuche of me: Lat., who hath led away ray ju
dicium, judgment, mind, discernment, et, even, the Almighty, who
to bitterness hath led my animd : Douay, who hath taken away
my judgment, and the Almighty, who hath brought my soui[i. e.,
me] to bitterness : Ital., (that to me) hath taken away my reason ;
e the Almighty that hath given bitterness to my anima : See E.V.
Job 27 : 3 ; Heb. What time any oud, turning back, returning,
repeating, nshme b, in, me, u, yea, ru-ach of [i. e., proceeding from.
The definitions given by Webster of the preposition of, are, from,
concerning, proceeding from. We use it, also, for belonging to.J^
God b nostrils of me: The Gr. uses here pnoe for nshme, and pneu
ma for ru-ach : Lat, halitus, breath, for the Gr. pnoe, Heb. nshme;
and spiritus for the Gr. pneuma, Heb., ru-ach : The Ital., flato,
breath, for the Lat. halitus; and alito, breath, for the Lat- spiritus,

THEOLOGY OF THE BIBLE. 103
for which the usual Ital. word is spirito. The Douay here is, As
long as breath [Heb. nshme] remaineth in me, and the Spirit of
God in my nostrils : E. V., All the while my breath (is) in me, and
the Spirit of God (is) in my nostrils. [What does the Douay, and
the E. V., mean by " the Spirit of God " in my nostrils ? We have
somewhere in the E. V., New Testament, " God is a Spirit," ( I
think that is the phrase used in the E. V.) Was God in Job's nos
trils ? The Greek in that place in the New Testament is, no doubt,
pneuma, the Lat, spiritus, and the Ital., spirito, all meaning breath.
The Gr. word logos in John's Gospel, ch. 1 : 1, means word, or,
speech. The Gr. is en-arche, As to first cause, origin, was, existed,
that logos, word, speech, and that logos was pros ton Theon (the ao
cusative), by God, and God was that logos. Word is equivalent to
pneuma, Lat., spiritus, Ital., spirito, breath : there can be no word
without breath. And in Gen. 1 : 3, the Heb. and Gr. are, And
spake (uttered word) God, let be light, and was, existed; light. (It
is the substantive verb, be, exist.) So that Spirit of God means
breath proceeding from God, in such passages as Job 27 : 3 ; and
word of God, in such passages as John 1:1.]
Job 27:4; Heb., Whether shall speak lips of me iniquity, u,
even, tongue of me, whether shall murmur it deception ? [A Heb.
way of saying, my lips shall not &c, my tongue shall not &c. ; each
meaning, I will not, &c. ] : The Gr. is, Not shall speak the lips of
me anoma unjust [things, understood,] oude, no not, or, not at all,
the psuche, breath, [for the Heb. tongue, the tongue can't speak
without breath,] of me shall exercise itself in, or, practise, adika,
[things] contrary to justice, unjust thhigs : Lat., Not shall speak
my lips iniquity, nee, no not, my tongue shall exercise, or practise,
untruth : Douay, My lips shall not speak iniquity, neither shall my
tongue contrive lying : Ital., My lips (ever) not shall speak per
versely, e, yea, my tongue (ever) shall not discourse deceitfully :
E. V., My lips shall not speak wickedness, nor my tongue utter
deceit. Job 27:8; Heb., ki, then, what hope of profane, ki, when, ibtso,
shall cut off, ki, when, shall draw out, God en-plish, the breath, of
him. [In Job 6 : 9, the Heb. uses this verb, btso, the verb first used
in this verse; the Heb. there is, cuts off me: and in Isai. 38 : 12,
cut off me from the thrum : An image, says Ges., taken from a
weaver who cuts off his finished work from the beam. In Job 6 : 9,
and Isai. 38 : 12, me, is added ; but in Job 27 : 8, the Heb. is, cut
off, and draw out, en-phsh of him. The Heb. ki is used three times

104 THEOLOGY OF THE BIBLE.
in the verse :] The Gr. does not use psuche in Job 27 : 8 : It gives,
And what then (is) hope to profane, when he awaiteth? [i. e., await-
eth death ?] Lat., Verily, what is hope of hypocrite, if covetously
he take, or, plunder, and God shall not acquit anima of him [i. e.,
him] ? Douay, For what is the hope of the hypocrite if through
covetousnesS he take by violence, and God deliver not his soul?
Ital., For, what (shall be) the hope of the hypocrite, when, after that
he shall goods, or, property, have gained, God strappera fuori, shall
snatch forth, the anima of him ? E. V., For what (is) the hope of
the hypocrite, though he hath gained, when God taketh away his
soul? [There is nothing in the Hebrew or in the Greek from which
" though he hath gained," or the equivalent expressions in the other
versions, could come. The Heb. above given is all the verse.]
Job 30: 15; Heb., Are turned upon me bleut, bringings to
nothing, or, sudden destructions ; they pursue like ru-ach, a, or,
the wind, ndbe, the free will, readiness of mind, of me : Gr., Are
turned upon me the anguishjes [anguishes, without our article] ; . . .
of me the elpis, hope, reliance, purpose, like pneuma, a wind: Lat,
I am brought to nothing ; thou hast taken away as a wind my de
sire, or, longing : Douay, I am brought to nothing : as a wind thou
hast taken away my desire : Ital., Terrors are turned against me,
they pursue my anima as the wind : E. V., Terrors are turned upon
me : they pursue my soul as the wind.
Job 30: 16; Heb., Yea, now ol, upon, or, over, me pours itself
out en-phsh of me. [The reflex form of the verb is used here. Ges.,
under shphk, gives, " pours itself out in complaints," citing this v.
and others. Perhaps, " in tears" would be better. In afterwards
rendering Isai. 38 : 15, 1 found in Ges., under ol, citing Job 30 : 16,
" Here also should the expression be referred which has been vari
ously explained, 'my soul pours itself upon me,' " i. e., says he, be
ing poured out into tears, it wholly covers me, as it were, with
them.] : Gr., 30: 16, the psuche of me: Lat, Now, indeed, in, or,
within, myself pineth away my anima: Douay, And now my soul
fadeth within myself: Ital., And now my anima is shed, or, poured
out, upon me : E. V., And now my soul is poured out upon me.
Job 30 : 25 ; Heb., Whether not have wept I for afflicted of
day ? grieved en-phsh of me on account of needy ? [en-phsh of me
and I mean the same.] The Greek does not use psuche: It
gives, But I on account of every feeble have wept, I have sighed
seeing man in necessity : Lat., I wept in time past concerning him
who was brought low, and compassionated my anima, the poor :

THEOLOGY OF THE BIBLE. 105
Douay, I wept heretofore for him that was afflicted, and my soul
had compassion on the poor. [The Greek, Lat. and Douay, give
an affirmation for the interrogative form of the Hebrew : that is the
sense of such Hebrew interrogations.] Ital., Not wept I because
of him that led hard life ? my anima, not was grieved she for the
poor ? E. V., Did not I weep for him that was in trouble ? was (not)
my soul grieved for the poor ?
Job 31 : 30; Heb., u, But, not have given, or, applied, I to sin
hk, the palate, of me by asking with curse en-phsh of him : Ges.,
under hk, renders, "For I have not suffered my palate to sin," citing
this verse ; and citing this verse under shal, renders " by asking
with a curse his life," i. e., says he, for his death; compare, says he,
Jonah 4 : 8, giving the Heb. there, u ishal en-phsh of him I mut ;
which under shal, he renders, " and he desired death for himself: "
The Ital. and E. V. there is, himself to die. Ges. also cites 1 Kings
19 : 4, see it given before in its place. Under hk he cites Prov. 8 :
7, and renders, " For my palate shall speak the truth," and he says
the palate is used for the organ of speech, citing Ps. 119 : 103. [The
Heb. there is, How pleasant to palate of me to speak of thee ; than
honey to mouth of me. The Lat., the Douay, the Ital., and E. V.,
miss the idea there.] The Gr. in Job 31 : 30 does not use psuche :
it gives, simply, the curse of me : Lat., But not have I given to sin
my throat, that I should ask cursing anima of him : Douay, For I
have not given my mouth to sin, by wishing a curse to his soul:
Ital., Even not, moreover, have I brought my palate to sin, by to
ask his death with curse : E. V., Neither have I suffered my mouth
to sin by wishing a curse to his soid.
Job 31 : 39 ; Heb., . . . u, or, en-phsh of lords of it have caused
to breathe out I : Gr., psuchen kuriou, breath of owner, or, lord, of
the land taking out elupesa, have I grieved, distressed, afflicted,
perturbed, saddened : Lat., animam, the' breath, of the husband
men of it afflixi, have I grieved, vexed, afflicted, disquieted, trou
bled, perplexed : Douay, afflicted the soul of the tillers thereof: Ital.,
if I have made to sigh the anima, breath, of its lords : E. V., or
have caused the owners thereof to lose their life ; (Margin, " caused
the soul of the owners thereof to expire, or, breathe out.") [or, in
such position, means that is.] (Ges., under nphh, says, the Heb.
here is " a hyperbolical expression for, to extort sighs, to torment
miserably.") Job 32 : 20 ; Heb., I will speak u, that, iru-ach, [from the verb
ru-ach, to breathe, respire, (i. e., breathe back,) an onomatopoietic,

106 THEOLOGY OF THE BIBLE.
says Ges.] I may breathe back into me : [We have the same ex
pressed with en-phsh also.] The Greek is, I will speak, that I may
be revived, or, refreshed : Lat., and respirabo, I shall fetch breath,
be refreshed, a little : [This Lat. verb is from re, back, or, again,
and spiro, to breathe ; from which verb spiro is the Lat. noun spi
ritus, breath ; and the Ital. spirito is the Lat. spiritus with the Ital.
termination.] : Douay, I will speak, and take breath a little : Ital.,
I will speak therefore, and I shall have some respirazione, respira
tion [i. e., breathing back] : E. V., I will speak, that I may be re
freshed. Job 33 : 4 ; Heb., ru-ach, the breath, of God made me, u nshme
of the Almighty gave me life. [This is the substance, in short, of
Gen. 2 : 7,] : The Gr., gives pneuma for ru-ach, and pnoe for
nshme : The Lat. gives spiritus for pneuma, and spiraculum for
pnoe : The Douay is, The Spirit of God made me, and the breath
of the Almighty gave me life: Ital., The Spirito of God me hath
made, [The Ital. expression for made] e the breath of the Almighty
to me hath given [gave] life: E. V., The Spirit of God hath made
me, and the breath of the Almighty hath given me life.
Job 33 : 5, 6 ; Heb. v. 5, If thou be able, answer me, set in or
der to face of me, set yourself, or, take your stand : v. 6, Heb., Lo
I as mouth of thee in power; from clay was nipped off also I.
[Ges., under qrts, cites this verse, giving the Heb., and renders, " I,
too, was nipped off from the clay," an image, says he, taken from
a potter, who pinches off a piece from the mass of clay, to make a
vessel.] : The Gr. is, v. 5, If thou be able, give to me apokrisin,
an answer, in opposition to these [what the speaker is about to say]
undertake, stand up against me, and I against thee : v. 6, Out of
clay art formed, or, fashioned, thou, as kai, also, I, out of the same
are we formed, or, fashioned. [The Gr. divides the verses differ
ently from the division of them in my copy of the Heb.] : The Lat,
and Douay, are, v. 5, If thou canst, answer me, and stand up against
my face : v. 6, Behold God hath made me as well as thee, and of
the same clay I also was formed : Ital., v. 5, If thou canst, answer
me ; set thyself in order against me, and present thyself yet, or,
moreover : v. 6, Behold, I (am) to God, as thou ; also I am been
drawn from the clay : E. V., v. 5, If thou canst answer me, set (thy
words) in order before me ; stand up : v. 6, Behold, I (am) accord
ing to thy wish in God's stead : I also am formed out of the clay.
[Whence the E. V. could haYe got " I (am) according to thy wish
in God's stead" I cannot conjecture. I see how the Lat. got God,

THEOLOGY OF THE BIBLE. 107
and thence the Douay, God; and how the Ital. got God. The
Heb., after its words " as mouth of thee " has the preposition I, in,
to, by, and other significations, and the noun al, written in the
Heb. lal. Under al, Ges. cites Prov. 3 : 27 ; Mic. 2:1; Deut. 28:
32; Nehem. 5 : 5 ; in each of which he gives, for lal, in the power
of: and see the E. V. of those verses. And he says, al is sometimes
used for God. Hence the Ital. for lal gives to God, in v. 6. The
Lat. and the Douay give only God; giving nothing for the prepo
sition I. The Gr. does not give God in the verse. Under I Ges.
cites this verse, Job 33 : 6, and gives the Heb. words, ani kphik
lal, above rendered, "I as mouth of thee in power;" and he ren
ders them thus, " I am even as thou (created) by God," inserting the
word created ; and giving as thou for the Heb. as mouth of thee.
This would be consistent with his rendering of the other part of
the verse, " I, too, was nipped off from the clay," i. e., was fashion
ed by God ont^of clay. But the E. V. rendering is totally different
from any other that I know of.]
Job 33 : 18; Heb., He holdeth in, or, restraineth, en-phsh of him
from pit, u, yea, hie, breath, or, life, of him from ober, going away,
by sword : Gr., He hath restrained the psuche of ^him from death :
Lat, animam of him from corruption : Douay, Rescuing his sold
from corruption, and his life from passing to the sword : ItaL, To
save his anima from the fossa, trench, grave, and cause that his
life pass not by the sword : E. V., He keepeth back his soul from
the pit, and his life from perishing by the sword.
Job 33 : 20 ; Heb., u, And, zem, regardeth as stinking, or, loath
eth, hie, the breath, of him food of him, u, yea, en-phsh of him, food
of desire, [i. e., desirable food,] : The Gr. is, Indeed any food of
bread he is not able to receive, kai, even, the psuche of him, food
he set his heart upon, or, longed for : Lat., ... in his life, and to
anima of him, &c. : Douay, Bread becometh abominable to him in
his life, and to his soul the meat which before he desired : Ital.,
And his life made him detest food, e, yea, or, and, his anima victu
als, or,.fo6d, desirable : E. V., So that his life abhorreth bread, and
his soul dainty meat. [It is plain, that the Lat., Ital., Douay, and
E. V., life is not the proper word here : The Heb. hie, breath, is
what loatheth, i. e., regardeth as stinking.]
Job 33 : 22 ; Heb., u, yea, was brought near to shht, pit, sepul
chre, grave, en-phsh of him, u, yea, his' life to dead : Gr., Yea, was
brought near to death the psuche of him, yea, the life of him en, in,
or, on, or, at, hades: Lat., Hath drawn near to corruption anima

108 THEOLOGY OF THE BIBLE.
of him, et, even, life of him to deadlies : Ital., e, yea, his anima ap
proached, or, came near, to the fossa, e, yea, his life to the (mali,
bad,) mortals : Douay, His soul hath drawn near to corruption, and
his life to the destroyers : E.V., Yea, his soul draweth near unto the
grave, and his life to the destroyers. [It is a wonder that the E. V.
did not take the Ital. here, instead of the Douay, and interpolate
bad for the Ital. interpolated word mali, and give, his life to the
(bad) mortals. That would suit Bishop Hobart and the bishops he
cites in his support, as we shall see ; and would suit even the or
thodox of other sects. For they say that what they call souls,
spirits, ghosts, live, and that some are bad, and go to a bad place.
The Heb. en-phsh to the grave, and life to dead, the dead, mean the
same.] Job 33 : 24 ; E. V., . . . deliver Aim from going down to the pit,
Heb. shht, the same word used in the preceding verse, where the
E. V. has en-phsh of him [i. e., him] to the grave. The Greek here
has, into death, where, for the same Hebrew word used in v. 22, it
has hades.
Job 33 : 28 ; Heb., He preserved, or, Preserve, en-phsh of me
from going into shht, pit, grave, and life of me on light shall look :
Gr., Save from death psychen of me, not to go me [i. e., so that I
go not] into corruption, [for the Heb. shht], and the life of me light
shall behold : Lat, He hath set free, or, exempted, his anima, that
it should not go into interitum, extinction, death, &c. : Douay,"He
hath delivered his soul from going into destruction, that it may
live and see the light : Ital., (So God) riscuotera, will redeem, ran
som, get loose, his anima, that it not pass into the fossa, and his
life shall see the light : E. V., He will deliver his soul from going
into the pit, and his life shall see the light.
Job 33 : 30 ; Heb., For that to restore, or, bring back, en-phsh
of him from shht, pit, grave, to light in light of living : Gr., kai,
yea, or, and, he hath preserved, or, delivered, the psuche of me from
death [for the Heb. shht], that the zoe, breath, of me in light may
praise him : Lat., That he may call back, or, withdraw, animas of
them from corruption [for Heb. shht], and enlighten them with
light of living : Douay, That he may withdraw their souls from
corruption, and enlighten them' with the light of the living : Ital.,
To draw back his anima from the fossa, that it may be illuminated
with the light of the living : E. V., To bring back his soul [i. e.,
him] from the pit, to be enlightened with the light of the living.
Job 34 : 14 ; Heb., If he set upon, or, against, him, or, it, [i. e.,

THEOLOGY OF THE BIBLE. 109
every flesh in v. 15: the Heb. has no neuter gender.] lb of him,
ru-ach of him u nshme of him to himself draw back,
Job 34 : 15 ; Heb., ighuo, will breathe out, exspire, every flesh at
once, or, together, u man, ol, upon, dust shall return : [The verb ghuo
used in this verse is the verb used in other passages where the E.V.
has, give up the ghost. Ges., under ol, says, It is used not only of
the surface of the ground, but also in the grave, where the dead
both lie upon the dust and under it, citing Job 20 : 11 ; 21 : 26.]
The Gr. is, v. 14, For if he will to suppress, or, restrain, and the
pneuma para, of, proceeding from, him to withhold ; [This is all
the Greek gives in the verse ; it contains all the sense ; for the
Heb. ru-ach and nshme mean the same, namely, breath.] v. 15, will
end, terminate, every flesh [every breathing flesh, of course,] con-
cordantly : de, indeed, every brotos, mortal, perishable, into earth,
or, ground, will drop off, from whence also it was formed, fashioned,
figured: The Lat. has spiritus, breath, for the Heb. ru-ach, and
flatus, breath, for the Heb. nshme ; and in v. 15 has, every flesh,
&c. : Ital., v. 14, If he set mind to man, he would draw back to
himself his alito, breath, e his soffio, breath, or, blowing ; [giving
alito and soffio for the Heb. ru-ach and nshme ; shewing that they
each mean breath ; and we have seen the Ital. anima, Douay and
E. V. soul, where the Heb. has nshme.] V. 15, Every flesh, &c. :
Douay, v. 14, If he set his heart to him, (and the Lat. gives, to
him,) he shall draw his spirit and breath unto himself: v. 15, All
flesh shall perish together, and man shall return into ashes : E. V.,
If he set his heart upon man, (margin, upon him,) (if) he gather
unto himself his spirit and his breath ; v. 15, All flesh shall perish
together, and man shall turn again into dust. [The E. V. is taken
partly from the Ital., and partly from the Douay ; it gives man in
v. 14, after the Ital., and gives All flesh, &c, after the Douay.]
Job 36 : 14 ; Heb., Let die in youth en-phsh of them, yea, life
of them with qdshim, prostituting themselves in honour of Astarte
or Venus. [See the noun qdsh in Ges.] : Gr., Let die thus in youth
the psuche of them, indeed the life of them wounded by piercing
by aggelon, angels, messengers, announcers, by way of omen: Lat,
Let die in tempest anima of them, et, even, life of them among las
civious: Douay, Their soul shall die in a storm, and their life
among the effeminate: Ital., Their person shall die in youth, e, yea,
or, and, their life among the cinedi [Probably from cignere, to em
brace,] among the embracing : E. V., They die in youth, and their
life (is) among the unclean.

110 THEOLOGY OF THE BIBLE.
Job 37: 10; Heb., From, or, by means of, nshme of God is
given ice : Gr., pnoe : Lat., Blowing God, congealeth ice, or, frost :
Douay, When God bloweth there cometh frost : Ital., God with
his soffio, breath, or, blowing, [wind is called the breath of God, as
many passages shew,] produceth ice : E. V., By the breath of God
frost is given.
Job 38 : 39 ; Heb., . . . u, yea, hie, [sound it chay-ah,] breath,
[for desire, appetite,] of young lions wilt thou, or, canst thou, sa
tisfy ? Gr., the psuchas of &c. ? Lat, animam of &c? Ital., e, yea,
wilt thou satisfy the greediness, or, desire, of the young lions ?
Douay, and satisfy the- appetite of her whelps ? E. V., or fill the
appetite of the young lions ? [This verse shews that the Heb. verb
chay-ah means to breathe, as Ges. says ; and that the noun chay-ah
means breath.]
Job 41:21; Heb., v. 13, Heb., en-phsh of him live coals kindleth :
Gr., The psuche, of him: Lat., v. 12, halitus, the breath, of him:
Douay, v. 12, His breath: Ital., v. 21, His alito, breath, kindleth
coals : E. V., v. 21, His breath kindleth coals. [We thus see, that
en-phsh and nshme, Gr., psuche and pnoe, mean the same, namely,
breath : See preceding verses where the Gr. pnoe, Ital., and E. V.,
breath, is given for nshme. And in this verse the Lat., the Douay,
the Ital., and the E. V., give breath where the Gr. is psuche, and
the Heb. en-phsh.]

PSALMS.

Psalms 3:2; Heb., Many say of en-phsh of me [i. e., of me, and
so says Ges., under en-phsh], no help for him in God.
Ps. 6: 2 ; Heb., . . . for nbleu, are withered, or, faint, otsm, the
bones, of me [for, I am withered, or, I faint] : Gr., etarachthen, are
thrown into confusion, perturbed, vexed, troubled : Lat, are put in
confusion, or, troubled, disquieted : Douay, are troubled : Ital., are
wholly lost : E. V., for my bones are vexed.
Ps. 6:3; Heb., u, yea, or, even, en-phsh of me nble [the same
verb used v. 2], is withered, or fainteth, exceedingly : Gr., kai, the
psuche of me etarachthe [the same verb used in v. 2], exceedingly :
Lat., et my anima is put in confusion, or, &c, as in v. 2 : Douay,
My soul is troubled exceedingly : Ital., My anima eziandio, even,

THEOLOGY OF THE BIBLE. Ill
or, also, is greatly missed, or, lost : [the same verb used in v. 2,] :
E. V., My soul is also sore vexed.
Ps. 6 : 4 ; shube, Bring back, restore, renew, Jehovah, hltse, set
free, en-phsh, the breath, of me, [i. e., cause me to breathe freely,
equivalent to Heb. expressions before seen,] preserve me, &c. : Gr.,
Turn back, O kurios, free the psuche of me, preserve me, &c. : Lat.,
turn about, or, turn back, 0 dominus, (et) free my anima ; salvum,
sound, well, in good health, make me &c. : Douay, Turn to me, O
Lord, (and) deliver my soul : O save me &c, : Ital., Let turn back,
O Signore ; redeem, or, get loose, my anima ; save me &e. : [The
Ital. rivolgiti might be rendered, turn back thyself, or, turn thyself;
but the rendering I have given for it agrees with the Heb. and the
Greek, and, striking out the Lat. et interpolated, with the Lat. also ;
and see perseguiti in Ps. 7 : 5.] E. V., Return, O Lord, deliver my
soul: O save me &c. [The Douay, and the E. V., miss the sense
of the verse.]
Ps. 7:1; Heb., . . . preserve me from every pursuing me, and
prosper me;
Ps. 7 : 2 ; Heb., Lest he tear in pieces as a lion en-phsh of me
[i. e., me] : Gr., the psuche of me ; Lat, my anima : Ital., my ani
ma : Douay and E. V., my soul.
Ps. 7:5; Heb., Let pursue enemy en-phsh of me and overtake,
u, yea, let him tread down to arts, the earth, or, the ground, chay,
the breath, [or, life,] of me ; u, yea, kbud, the liver, of me into ophr,
the dust, let him place : [The en-phsh of me, and- the chay of me,
and the kbud of me, mean the same, namely, me. Let pursue en-
phsh of me and overtake, is a mode of constructing a sentence very
common in the Heb. We would say, let enemy pursue and over
take en-phsh of me, i. e., me.] Gr., the psuche of me : Lat, Let
pursue enemy my anima and take, or, catch : Douay, Let the enemy
pursue my soul, and take (it) : Ital., perseguiti, Let persecute pure,
yet, moreover, besides, the enemy my anima, e (it) reach &c. : E.V.,
Let the enemy persecute my soul, and take (it) ; [The Ital., and
the E. V., by their word persecute, miss the figure used in the Heb.,
that of hunting, often used in the Heb. in such connection.]
Ps. 10 : 3 ; Heb., For glorieth wicked ol, upon, desires, or, long
ings, of en-phsh of him: Gr., en, upon, or, in, the eager desires, or,
longings, of the psuche of him: Lat., For is praised sinner, in, or,
concerning, longings, or, cravings, of his anima : Douay, For the
sinner is praised in the desires of his soul: Ital., For the wicked
sigloria, praiseth himself, or, boasteth himself, or, it may be, is

112 THEOLOGY OF THE BIBLE.
praised, (for the Ital. passive is formed by si before the verb,) of
the desires of his anima : E. V., For the wicked boasteth of his
heart's desire, [Giving heart for the Ital. and Lat. anima, Douay,
soul, Gr., psuche, Heb., en-phsh.]
Ps. 10: 17; Heb., Desires, or, longings, of humble hast heard
thou, Jehovah, thou wilt make straight (metaphorically, says Ges.,
upright, just,) lb, the heart, soul, mind, of them: Gr., kardia:
Lat, cor: Ital., cuore: Douay and E. V., heart: [The single word
lb, and the corresponding word in the different versions, expresses
all that is expressed by the cumulated words sometimes given.]
Ps. 11 : 1 ; Heb., b, In, or, to, Jehovah have flown for refuge I;
how say they to en-phsh of me, [i. e., to me,] fly to mountain as
sparrow? Gr., to the psuche of me, emigrate to the mountains as a
little sparrow? Lat., to my anima, go. to dwell in, or, migrate to,
mountain as sparrow? Douay, to my soul: get thee away from
hence to the mountain like a sparrow ? Ital., I confide myself in,
or, upon, the Signore ; how say ye to my anima : Fly away to your
mountain, (as) a little bird? E. V., In the Lord put I my trust:
how say ye to my soul, Flee (as) a bird to your mountain ?
Ps. 11: 5; Heb., Jehovah tsdiq, the straight [i. e., just] ibhn,
searcheth out, or, proveth, or, watcheth, u, but, unrighteous, u a-heb,
breathing after, wrong, hateth en-phsh of him : [This may mean,
the en-phsh of Jehovah, i. e., Jehovah, hateth him ; or, he, the per
son spoken of, hateth en-phsh of him, i. e., hateth himself.] The Gr.
is, but who embracing injustice hateth the of himself psuche [i. e.,
hateth himself] : Lat., but who loveth iniquity hateth his animam
[accusative] : Douay, the Lord liveth . . . , but he that loveth ini
quity hateth his own soul : Ital., The Signore searcheth, or, proveth,
the just ; e, but, his anima hateth the wicked, and him that loveth
violence : E. V., but the wicked, and him that loveth violence, his
soul hateth.
Ps. 13: 2; Heb., Until when shall I put, or, set, counsels, or,
prudences, on en-phsh of me; grief in lb of me of day? Gr., psuche,
. . . kardia: Lat, How long shall I put, or, set, consilia, counsels,
or, purposes, concerning, or, in, my anima ; grief in my cor by
day ? Ital., Until when not shall I do other wholly than that to
advise in the mind, e perplex, or, trouble, myself in the cuore?
Douay, How long shall I take counsels in my soul, sorrow in my
heart all the day? E. V., How long shall I take counsel in my soul,
(having) sorrow in my heart daily? [Why does E. V. insert
having ?]

THEOLOGY OF THE BIBLE. 113
Ps. 13:5; Heb., . . . shall exult lb of me &c, [i. e., I will ex
ult ; lb is equivalent to en-phsh.]
Ps. 16: 2 ; Heb., Thou hast said to Jehovah, Lord of me thou :
The Gr., the Lat., and the Douay, have, I have said &c. : The ItaL
interpolates O my anima, thou hast said &c. : And the E. V. inter
polates O my soul, thou hast said &c. : [We thus have the authori
ty of the Ital., and the E. V., that when David says, en-phsh of me,
Gr. psuche of me, E. V. O my soul, he means himself ; and that is
so, beyond controversy: he means by O David, that corporeal
David who can praise God with mouth, with lips, with tongue,
with en-phsh, b'reath.]
Ps. 16 : 9 ; Heb., Therefore rejoiceth lb of me, u, yea, exulteth
kbud, the liver, of me, aph, besides, in addition, also, bshr, the flesh,
of me [for I] shall lie down I, to, or, in, security, or, confidence.
[ The lb of me, and the kbud of me, and the bshr of me, are, respec
tively, used for I. Before this was put in type I saw in Geddes's
" General answer to queries" the following remarks : (Besides the
first eight books of the Bible he gave a translation of the Psalms,
or a part of them. I think it is not to be found in this country.)
"My having, in Ps. 16: 9, translated, my liver rejoiceth, has ex
posed me to a number of critical squibs from different quarters ;
and even from babes and sucklings in criticism." And after a play
ful remark or two in reply, he says : " It is evident that lb and kbd
in the verse are parallel terms. We must therefore render them
both literally, or, both metaphorically; else the parallelism wil.
disappear. Now it appears to me, that a literal rendering here best
preserves the force and beauty of the parallelism ; than which, per
haps, a more natural one can hardly be conceived. The heart and
the liver are two conspicuous corresponding parts, the one placed on
the right, the other on the left side of the human body. How far
the liver is really affected by joy or grief, I must leave to physiolo
gists and anatomists to determine. It is enough for me, that in
the estimation of the Hebrew writer it was deemed so. Nor was
the idea peculiar to the Hebrews. We find the same notion enter
tained, and the same or similar expressions used by the most ele
gant Greek and Roman poets." He cites Anac. Od. 3 ; Horace, B.
1, Ode 3. We should think, that a competent knowledge of the
functions of the liver, with a little experience of the effect produced
on the feelings by sluggishness in its action, and of the sense of
alertness resulting from its restoration to the quickness of healthy
action, could not fail to shew the naturalness and beauty of this
8

114 THEOLOGY OF THE BIBLE.
Heb. use of it. In Gen. 49 : 6, before given, the E. V. for kbd
gives honour. In this verse, Ps. 16: 9, and in Ps. 5,7: 8, and
108 : 1, where the Heb. word is the same, it gives, glory. Geddes
asks, " What parallelity is there between heart and glory. Besides,
my glory rejoiceth, is as absurd as my joy rejoiceth." So in Gen.
49.; 6, kbd and enphsh are parallel terms, whether my liver,' or
mine honour, or my glory, be given for kbd of me.]
Ps. 16 : 10; Heb., ki, that, not wilt thou ozb, leave, desert, for
sake, en-phsh of me [i. e., me] in shaul, the grave, not wilt thou
give hsid, the excellent, pious, of thee to experience shht, the pit,
sepulchre : [i. e.„the effects of the sepulchre, namely, corruption] :
Gr., hoti, that, not egkataleipsei wilt thou abandon, forsake, leave
behind, the psuche of me [i. e., me] in hades, the grave, oude, not
at all, wilt thou give, or, permit, the sanctified, or, pious, of thee to
see [i. e., to experience, suffer,] diapthoran, destruction, corruption:
Lat, Since that not wilt thou leave, or, abandon, forsake utterly,
my anima in inferno, the lying below, nee, not so much as, wilt
give, or, suffer, thou thy holy, or, pious, to see corruption : Ital.,
For, or, since, thou not lascerai, wilt leave, forsake, abandon, my
anijna in the sepolero, sepulchre, (e) not wilt thou permit, or suffer,
that the thy Holy feel the corruption of the fossa, grave, trench :
[The Ital. thus making my anima in the sepulchre equivalent to,
thy Holy fed the corruption of the grave. And it is plain, that to
leave the en-psh, Gr. psuche, Lat. and Ital. anima of any one, the
Hebraism for him, in the grave, is equivalent to suffering him to
experience the corruption of the grave.] The Douay is, Because
thou wilt not leave my soul in hell ; nor wilt thou give thy Holy
One to see corruption : E. V., For thou wilt not leave my soul in
hell ; neither wilt thou suffer thine Holy One to see corruption. [See
Acts 2 : 27, 31, given in their order. After rendering the Heb. as
above, to experience the pit, sepulchre, I found that Ges., under
shht, renders, " to see, i. e., to experience, the sepulchre," citing this
verse, and Ps. 49 : 9. The Heb. in Ps. 49 : 7 and 9 is, Ah, a bro
ther, or, kinsman, not ransoming shall ransom a man, not shall give
to God to expiate him; v. 9, u, that he may live forever, not may
see, experience, that shht, pit, sepulchre, (i. e., the effects of the
pit, corruption, forever.) In Job 17 : 13, the same Heb. word
shaul is used, and the Gr. there gives hades ; the Lat., infernus ;
the Douay, hell; the Ital., sepolero ; the E. V., the grave. And in
Job 17 : 16, the Heb. has the same word; and the Gr. there gives
hades , the Lat., infernus; the Douay, pit; the Ital., the sepolero;

THEOLOGY OF THE BIBLE. 115
the E. V., the pit. And in Job 33 : 18, the Heb. is, He preserveth
en-phsh of him (i. e., him) from shht, the pit, sepulchre: Gr., the
psuche of him from death : Lat., animam of him from corruption :
Douay, his soul (i. e., him) from corruption : Ital., to save his ani
ma from the fossa, grave, trench : E. V., He keepeth back his soul
from the pit. And in Job 33 : 24, the Heb. is, ... preserve him
(equivalent to en-phsh of him in v. 18) from going down into shht,
the pit, sepulchre: Gr., to death: Lat., and Douay, to corruption:
Ital., to the fossa : E. V., to the pit. (Ges., under shht, gives, for
shht, the grave, citing this verse.) And in Job 33 : 28, the Heb. is,
He preserved, or, preserve, en-phsh of me (i. e., me) from ober, going
away, being taken away, into shht, the pit, sepulchre, u, that, or,
and, life of me in aur, light, (used for prosperity, says Ges.) shall
appear, or, on prosperity shall look: Gr., Preserve psuchen of me
from the not to go (we say, from going) into diapthoran, destruc
tion, corruption, kai the life of mephos, light, (metaphorically, says
Donnegan, joy, health,) shall see : Lat., He hath delivered his ani
ma, that it go not into interitum, extinction, but living, light should
see : Douay, He hath delivered his soul from going into destruction,
that it may live and see the light : Ital., (thus God) riscuotera, will
redeem, ransom, get loose, cause to escape, his anima, that it pass
not into the fossa, e his life shall see the light, or, see light : E. V.,
He will deliver his soul from going into the pit, and his life shall
see the light. (Ges., citing this verse under obr, for the words obr
b shht in it, gives, " perish in the sepulchre.") In Job 33 : 30, the
Heb. is, To restore, or, bring back, en-phsh of him (i. e., him) from
shht, the pit, sepulchre, grave: Gr., the psuche of me from death,
(using death as equivalent to the grave,) : Lat., That he may call
back, or, restore, animam of them from corruption (man in v. 29
means men) : Douay, That he may withdraw their souls from cor
ruption : Ital., To draw his anima from the fossa-. E. V., To bring
back his soul (i. e., him) from the pit, (fee. In Ps. 55 : 24, E. V., v.
' 23, we have, Heb., But thou, God, wilt bring down them to digged
pit, men of bloods : The Gr. uses here phrear, well: Lat., into pu-
teum, well, pit, of interitus, extinction : Douay, into the pit of de
struction, bloody and deceitful men, <fcc. : Ital. But, thou, O God,wilt
cause to descend, go down, them into the well of perdizione, per
dition, destruction ; the men, or, men, of blood and of fraud, &c. :
E. V., v. 23, But thou, O God, shalt bring them down into the pit
of destruction : bloody and deceitful men, &c. [The expression in
the Douay, bloody men, followed by the English Version, does not

116 THEOLOGY OF THE BIBLE.
well express the Heb. men of bloods, i. e., men who kill bloods,
equivalent to kill en-phsh.]
After I had given in public lectures the teachings of the Bible
as to the meaning of the E. V. words, soul, spirit, ghost, hell, &c,
one of the hearers, a churchman in full communion, asked me if I
had ever seen a certain dissertation of Bishop Hobart, (deceased.)
I had not. He told me where I could borrow it ; and I borrowed it.
I read it with feelings which I ventui'e to say the reader of these
pages will, in some degree at least, experience, when I shall have
given what I have to say of that dissertation ; which an Episcopal
clergyman afterwards told me is one of the standards of the Church.
At present I shall only inform the reader how Bishop Hobart, and
the bishops he cites in his support, read this verse in the E. V., Ps.
16 : 10. What more I have to say of that dissertation will come
more properly under the words Ghost, and Hell.
The reader perceives that the Douay gives the word nor, and
the E. V., the word neither, between the two clauses of the verse.
Bishop Hobart, at page 59 of his dissertation, says, " There are
most decisive reasons to justify the interpretation that the word
soul in Ps. 16 : 10, means the soul. For if soul in this passage does
not mean the immortal part of man, but is synonymous with animal
life, or dead body, the meaning of the passage, as referring to the
two distinct parts of the human nature of Christ is lost." Didn't
the Bishop see that his words " as referring to the two distinct
parts of, &c." look very much like an assumption that the passage
does refer to two distinct parts of &c. ; and that that assumption
convicts him of arguing in a circle ? The Bishop continues, " The
last clause in the passage is not a repetition of the former ; there is
an opposition between them, so far as that they convey distinct
meanings, and refer to different things." Another assumption
founded on the sense which he and his supporting bishops, by still
another assumption, give to the word neither used in the E. V.
The Bishop then again gives the passage in the E. V. " Thou wilt
not leave my soul in hell ; neither wilt thou suffer thine Holy One
to see corruption." And says, " But if soul refers to the dead body,
the force of the passage is entirely lost. If this were the sense of
the words, as Bishop Burnet observes, there will be no opposition
in the two parts of the period ; the one will be only a redundant re
petition of the other. Therefore it is much more natural to think, that
the branch concerning Christ's soul being left in Hell must relate
to that which we commonly understand by soul." Hobart then re-

THEOLOGY OF THE BIBLE. 117
marks : Bishop Burnet considers this text as " unquestionable au
thority that our Saviour's soul was left in Hell." He then says,
Kingpin his history of the Apostles' Creed, gives the same appli
cation to the word soul here, observing, " Although the word soul
may, by a metonymy, be taken in Scripture for the body yet it
cannot be so understood when it is placed in opposition to and con
tradistinguished from it, as in this text it is." An assumption by
this Ecclesiastic also, founded on the sense which he too, by an
other assumption, gives to the word neither used in the E. V.
Bishop Hobart then cites Bishop Pierson as saying, "From this
passage the article — the descent into Hell is clearly and infallibly
deduced." Meaning, the words in the short form of the Apostles'
Creed (so called) " He descended into hell" after the words, " dead,
and buried."
The tenet of Episcopacy is, that the word hell means a place for
what it calls departed souls, spirits, ghosts, intermediate between
death and resurrection. The dissertation informs us that these three
words mean the same thing. And so they do ; as the reader has
already learned. I had said so in one of my lectures before I saw
the "Dissertation." They all mean breath; and a breath ighuo, a
breath breathed out, exspired, is a Hebraism for a dead, as the
reader has also already learned. But the Dissertation tells us they
each mean a departed conscious ghost, spirit, soul, which goes to
Episcopacy's intermediate place. Episcopacy says, that the Pres
byterian tenet, that what Presbyterianism, also, calls soul, spirit,
&c. goes at once to the Presbyterian hell or to the Presbyterian
heaven, is a heresy. This is so said at page 40 of the Dissertation.
We thus have one of these Ecclesiastical bodies say to the other,
You are wrong. And the other retorting, You are wrong. So
that we have Ecclesiastical authority that they are both wrong.
And the reader of the foregoing pages has found better authority,
Scripture authority, that they are both wrong ; by having learned
that there is no such thing, or, rather, no such nothing, as what
Ecclesiastics call soul, spirit, ghost. As to the words dead body
used in the Dissertation, the reader has seen in several passages of
the E. V. dead body where the Heb. is dead enphsh, Gr., ended
psuche, and where King James's Ecclesiastics who gave us the
E. V. found no excuse from either of the other versions for their
use of the words dead body.
Bishop Hobart, at page 56, has the candor to apprise his read
ers that other Ecclesiastics differ from him and the bishops he cites ;

118 THEOLOGY OF THE BIBLE.
and maintain, that the first clause of Ps. 16 : 10 means, thou wilt
not leave my life, my dead body, in the grave; and that the second
clause means, thou wilt raise me from the dead. We see that the
word neither, between the clauses of Ps, 16 : 10, as the verse is
given in the E. V., is taken by Bishop Hobart, and the Bishops he
cites in his support, to make the two clauses express, the one clause
something in opposition to and contradistinguished from the other.
And on this assumption they argue thus : that the second clause in
the E. V. verse, " neither wilt thou suffer thine Holy One to see cor
ruption," must mean the body ; and that the word neither makes the
second clause mean something different from the first ; and therefore,
say they, the first clause " thou wilt not leave my soul in hell" must
mean, not leave the orthodox soul in hell. They make the words
"thine Holy One" in the last clause mean body ; and make the
words " my soul" in the first clause mean the orthodox soul. Their
theory would not let them see that thine Holy One in the last clause
means me ; and that my soul in the first clause means me. Whence
do they get body for the words Holy One ? Whereas my soul is
constantly used in the Bible for me ; and his soul for him. See
Job 33: 18, 24,28, 30, before given. And again, in Acts 8: 33,
the Gr. has, as a quotation, " as, or, for, airetai, is made away with,
killed, destroyed, from the earth the zoe, breath, [for life] of him."
And in Ps. 49 : 15, the Heb. has, en-phsh of me from hand of shaul:
the Gr., the psuche of me from, or, out of, hand of hades: the Lat.,
my anima from hand of infernus : the Douay, my soul from the
hand of hell: the Ital., my anima from the sepulchre [i. e., me from
the sepulchre, of course] : the E. V., my soul from the power of the
grave. Now, first, our own writers frequently use our word
or in the sense of that is, between words of like import, and
between clauses of like import : hundreds of instances of which
might be given. I give but a few. Professor Wilson, p. 53, " The
Septuagint or Greek translation:" "The old Ionic, or first alphabet
of the Greeks," p. 5 : " The old Hebrew or Samaritan alphabet," p.
8 : Margin to Job 31 : 39, before given, "to expire or breathe out."
The true word is exspire, i. e., breathe out, wholly out. We write
expire, the sound being the same without the s as with it, the sound
of the s being contained in the x. And Ainsworth writes the Lat.
verb expiro ; but the Hederici lexicon, which renders the Greek
into Latin, writes exspiro. And in Valpy's Greek Grammar, p. 7,
" spiritus or breathings." So, we have, " Gospel, or good tidings."
" Augustinian or Calvinistic Doctors of Divinity." In all the above

THEOLOGY OF THE BIBLE. 119
instances or means that is. And even in the Dissertation of Bishop
Hobart we have or used many times in the sense of that is ; thus,
" hades or hell," p. 46. " The descent of the soul or spirit," p. 73.
"The region of the dead, or place of the departed," p. 78. I
need not multiply examples of such use of the word or. The Douay
gives the word nor between the two clauses of Ps. 16:10. In con
formity with the use of or in the examples above given, nor, in the
Douay of the verse, means that is thou wilt not, &c. The Et V.
uses the word neither between the two clauses of the verse. James's
Ecclesiastics, no doubt, thought neither to be stronger than the
Douay nor, to express what they, no doubt, intended it should be
taken to express, namely, what Bishop Hobart and the Bishops he
cites in his support contend that it does express in the verse, that
is to say, opposition, contradistinction. We will therefore give a
few examples of the use of the word neither where it has no such
meaning as the " Dissertation" would give it in Ps. 16 : 10 ; but is
used for, that is not, &c. Job 27 : 4, before given : Turn to that
verse: The Heb. there has u, even, or, yea; the Gr., oude, not, no
not, not at all, the same word it has between the two clauses of
Ps. 16 : 10. The Lat in Job 27 : 4 has nee, not even, no not, the
same word it has between the two clauses of Ps. 16 : 10. The Ital. in
Job 27 : 4 has e between the clauses, the same particle it inserts in
italics between the clauses of Ps. 16 : 10. The Douay in Job 27 : 4
has neither between the clauses ; and in Ps. 16 : 10, nor. The E. V.
in Job 27 : 4 has nor between the clauses ; and in Ps. 16 : 10, has
neither between the clauses. In Numbers 30, E. V. v. 5, the Dou
ay has " both her vows and her oaths shall be void, neither shall
she be bound to what she promised." E. V., " not any of her vows,
or of her bonds wherewith she hath bound her soul, shall stand."
Josh. 11 : 14, E. V., "Every man they smote with the edge of the
sword, until they had destroyed them, neither* left they any to
breathe." It cannot be necessary to give other examples of such
use of the word neither.
Is it not amazing, that high Ecclesiastical Dignitaries, even
Bishops, should attempt to build upon the E. V. word neither in
the E. V verse Ps. 16 : 10, so enormous a tenet as they would have
us believe is taught by the words " He descended into hell," in the
short form of the creed called the Apostles' creed. But what is our
astonishment when we learn that in the Hebrew there is no word
at all between the two clauses ; and that the two clauses in the
Hebrew manifestly are : Thou wilt not abandon en-phsh of me [i. e.,

120 THEOLOGY OF THE BIBLE.
me] in the grave, thou wilt not give the excellent, or, pious, of thee
[i. e., me] to experience the corruption of the grave. The Christ
was left in the grave ; but not so as to experience the corruption
of it. And even the Ital. gives, my anima in the sepulchre, tomb,
(so that my anima must mean me,) where the Douay and E. V.
have heU in the verse ; and the Lat. inferno ; and the Greek, hades,
for the Heb. shaul. And the Ital., by its insertion of e in italics
between the clauses, shews that there is no word in the Hebrew be
tween the clauses. Prof. Wilson's remark, before given, that the
Hebrew, even to such as assume to teach religion, is as a sealed
book, could not well have a stronger proof of its truth than is
afforded by the " Dissertation" we have been .speaking of. Bishop
Hobart, and the bishops he calls to his aid, were ignorant of the
Hebrew of the verse. This must be. said in all charity, or some
thing worse would be true. And the Ecclesiastics who, as he tells
us, read the verse differently, must have been equally ignorant of
the Hebrew, or they would at once have given the crushing answer,
that there is no word in the Hebrew between the two clauses of
the verse. And the Ecclesiastics who gave us the Psalter version
of the Psalms, given in the Book of Common Prayer, &c, were,
also, without knowledge that in the Hebrew there is no word be
tween the two clauses of Ps. 16: 10. They insert neither between
the clauses : and give the verse thus, " For why ? thou shalt not
leave my soul in hell ; neither shalt thou suffer thy Holy One to see
corruption." This Psalter version was taken from what was called
the Bishops' Bible, as I have lately learned from good authority.
I have not been able to obtain a copy of the Bishops' Bible. Buck,
in his Theological Dictionary, says, " Archbishop Parker resolved on
new translation for the public use of the church ; and engaged the
bishops, and other learned men, to take each a share or portion ;
these, being afterwards joined together and printed with short anno
tations, in 1568, in large folio, made what was afterwards called
the Great English Bible, and commonly the Bishops' Bible." And
Buck further says, " The Archbishop oversaw, directed, examined,
and finished the whole." It thus appears, that these bishops, and
learned men, and this Archbishop, were, also, without knowledge
that in the Hebrew there is no word between the two clauses of
Ps. 16 :• 10. Not one of all the bishops, &c, above referred to, be
ginning with Bishop Hobart, ever saw the Hebrew of the verse, or
knew what it was.
What I have given above is quite satisfactory evidence to me

THEOLOGY OF THE BIBLE. 121
«
that the clause in the short form of the Creed, " He descended into
hell," is an interpolation. But I will give better and fuller evi
dence of it. First, the Book of Common Prayer says, it may be
omitted. Second, immediately after the short form of the Creed,
the Nicene Creed, drawn up by the second Grand Council of Nice,
A. D. 381, is given; and this is sometimes read in the Churches in
place of the short form. This Creed has no such clause in it. Its
language is, " He suffered and was buried ; and the third day he
rose again, according to the Scriptures." If the clause, " He de
scended into hell " had been put in the Creed before the time of
that Council, then they must have struck it out : and in that case
we have its authority that the clause was an interpolation. But
the proof is clear that it was not put in the Creed until after the
time of that Council. Third, in 1 Cor. 15: 2, 3, Paul says, "how
that Christ died for our sins according to the Scriptures ; and that
he was buried ; and that he rose again the third day according to
the Scriptures." If " He descended into hell," in the sense in which
the Dissertation would have us understand the words, was any part
of Paul's creed, he could not have avoided using those words, or,
words of like import in that connection. Surely he understood as
well as the Bishops of the " Dissertation" whether the idea they
attach to the words was an article of the true Creed, and to be be
lieved as such. The interpolated words do no harm when properly
understood. They are simply a repetition of the idea, he was
buried. Fourth, in Rom. 10 : 7, the Gr. is, " Or, who shall go down
into the abyss: that is, Christ ek nekron, from among dead, to lead
up." Abyss is the same word which we have before seen means
the grave. The Lat. in Rom. 10: 7 uses the word abyssum. I find
no such word in Ainsworth. And we have seen that the Latin
words for which the Douay gives hell, and the E. V. hell, are the
two Latin adjectives inferus and infernus, defined, beneath, lying
below. The Lat. uses neither of those words in Rom. 10 : 7 : So
that we have the authority even of the Latin, whatever that may
be worth, that it would not be necessary to go to the Bishops' hell
to bring Christ up from among dead. The Douay in Rotn. 10:7
is, Or who shall descend into the deep ? (These words are given in
the Douay as a quotation) that is, to bring up Christ again from
the dead. The Ital. of Rom. 10: 7 is, or who shall descend into
the abyss ? That is, to draw Christ from the dead. E. V., Or, who
shall descend into the deep ? that is, to bring up Christ again from
the dead. Of course, the dead is where he went to, or he could not

122 THEOLOGY OF THE BIBLE.
t
be brought up again from there. And so in Acts 4:10, Gr., known
be it to all you, kai, and, or, even, to all the people Israel, that en,
through, by means of, in the power of, the name of Jesus Christ the
Nazarene, (The Lat. and Ital. also give, the Nazarene : the Rheims
and E. V. give, of Nazareth,) whom ye crucified, whom God
egeiren, awoke, animated, [i. e., made alive,] ek nekron, from
among dead, [of course he went to the dead,] en touto, through, by
means of, in the power of, that [i. e., the name of Jesus] houtos, this
[man] has been presented before you sound, or, whole. And so in
the Creed, " He descended into hell ; the third day he rose from
the dead," the place he rose from must be the place he went to.
Fifth, Ephes. 4 : 9, Gr. That but, Anebe, he was caused to ascend,
what is it ei me, if not, unless, he descended first into the more un
derneath parts of the earth, or, ground. Lat. But quod, that, for
asmuch as, whereas, he ascended, or, came up, what is it nisi, un
less, if not, he descended first into inferiores, [the comparative de
gree of the Lat. adjective inferus, for which the Douay so often
gives hell, and E. V., hell,] the more beneath parts of the terra,
earth, ground. [The Heb. arts is defined earth, and ground, and is
used frequently in each of these senses in the Scripture, and the
translations give for it, earth, and ground. And the Lat. terra is
defined, earth, ground ; and the Ital. terra, used in this verse, is
defined, earth, soil.] The Ital. of Ephes. 4 : 9 is, Now that He is
raised, what thing is it (other) if not that first also he was descend
ed into the parts more low of the terra, earth, soil. [The Ital.
word sotterra is defined by Graglia, under ground, the only defini
tion he gives of it.] In Deut. 32 : 22, the Ital. is, and hath burned
even to the place more low sotterra, under ground. The Douay
there gives, and shall burn even to the lowest hell ; E. V., and shall
burn unto the lowest hell. [This is the only place in the Penta
teuch where the E. V. gives the word hell, though the Douay gives
it in six places before in the Pentateuch. It was rather an unfor
tunate place for the E. V. to make a first trial of it. I once asked
a graduate of the Princeton Seminary, who had received the Doc
torate from that Institution, where the word hell first occurred in
the E. V. He did not recollect. I told him, Deut. 32 : 22. I asked
him what the Greek word there was. He said he supposed it was
hades. - I asked him if that Greek word had occurred before in the.
Pentateuch. He said he didn't know that it had. Before asking
him where the word hell first occurred in the E. V., I put this ques- ,
tion to him: If an author use a word six times in one and the same

THEOLOGY OF THE BIBLE. 123
sense, and then use it a seventh and last time, can he be supposed
to have used it the last timie in any different sense ? He answered,
Certainly not. And certainly no one oan give a different answer.
After getting his answer, I told him that the word hades was used
six times before in the Greek of the Pentateuch ; and that in each
of those six places the E. V. gives grave or pit. He then asked me
for those verses. I could not then give them from memory. I now
give them to the reader. ]
Gen. 37: 35; Heb., shale: Gr., Jiades: Lat, inferus: Douay,
hell : ItaL, sepolero : E. V., the grave.
Gen. 42: 38; Heb., shale: Gr., hades: Lat, inferus: Douay,
hell: Ital, sepolero : E. V., the grave.
Gen. 44: 29; Heb., shale: Gr., hades: Lat, inferus: Douay,
hell : Ital., sepolero : E. V., the grave.
Gen. 44: 31; Heb., shale: Gr., hades: Lat, inferus: Douay,
hell: Ital., sepolchro: E. V., the grave.
Numb. 16: 30; Heb., shale: Gr., hades: Lat, infernus: Dou
ay, hell: Ital., inferno : E. V., the pit.
Numb. 16: 33; Heb., shale: Gr., hades: Lat, infernus: Dou
ay, hell : Ital., inferno : E. V., the pit.
Then comes the seventh and last place where hades is used in
the Greek of the Pentateuch, namely, Deut. 32 : 22, Heb., shaul:
Gr., ha des : Lat, infernus: Douay, hell: Ital., sotterra, under
ground : E. V., hell.
We thus have what hell means in the Pentateuch, The Law ;
admitted to be the last appeal for all doctrine. James's Ecclesias
tics seem to have thought they must have the word hell somewhere
in The Law. They could not find a place for it, in the sense in
which orthodoxy uses it, in either of the first six passages ; and
therefore, rather than not have it at all in The Law, they embrace
this last opportunity, and give hell here, where even the Ital. gives,
under ground.
Thus much in reference to the word hell seemed called for in
connection with the matter now in hand. Under the word Hell
every passage where it is used in the E. V. will be given.
We now proceed with the proof, already sufficiently conclusive,
that the phrase in the short form of the Creed "He descended into
hell" is an interpolation. A volume giving the Gospels and Epis
tles now extant attributed to Christ, and his Apostles, and their
companions, not iucluded in our New Testament, has been publish
ed in Boston, from the last London Edition. It is entitled " The

124 THEOLOGY OF THE BIBLE.
Apocryphal New Testament." The Preface to this volume states,
that the Gospels and Epistles in our New Testament " were selected
from various other Gospels and Epistles, the titles of which are
mentioned in the works of the Fathers and the early historians of
the Church ;" and refers to a Table at the end of the volume which
gives the titles of twenty-nine such other Gospels ; and of other
writings called Epistles, Acts, Revelations, Writings; and the
names of the early writers who cite or notice them. The Preface
then says, These books "naturally assume the title of the Apocry
phal New Testament ; and he who possesses this and the New Testa
ment has, in the two volumes, a collection of all the historical re
cords relative to Christ and his Apostles, now in existence, and con
sidered sacred by Christians during the first four centuries after his
birth." And proceeds: "In a complete collection of the Apocry
phal writings, the Apostles' Creed is necessarily included ; and as
necessarily given as it stood in the fourth and until the sixth cen
tury, from Mr. Justice Bailey's edition of the Common Prayer
Book, without the article of Christ's Descent into Hell; — an inter
polation concerning which .the author of the Preface to the Cata
logue of the Manuscripts of the King's Library thus expresses him
self: 'I wish that the insertion of the article of Christ's Descent
into Hell into the Apostles' Creed could be as well accounted for as
the insertion of the verse 1 John 5 : 7. The best that can be said
for it is, that it might possibly have come in, in like manner, not
long before, from a gloss or paraphrase, that was at first put in the
margin or between the lines.' "
We now proceed with Psalms.
Ps. 17:9; Heb. . . . enemies of me b, unto, en-phsh have drawn
together upon me : Gr., the enemies of me the psuche of me have
surrounded :- Lat, my anima have compassed about: Douay, my
enemies have surrounded my soul : Ital., (from before) to my mor
tal enemies (that) me encompass : E. V., (from) my deadly enemies
(who) compass me about.
Ps. 17: 11; E. V., They have compassed us [for me] in our
steps :
Ps. 17 : 13 ; Heb:, . . . en-phsh of me : Gr., the psuche of me:
Lat., my anima : Douay, deliver my soul from the wicked one:
Ital., riscuoti, ransom, redeem, get loose, my anima from the im
pious : E. V., deliver my soul from the wicked.
Ps. 18 : 2 ; E. V. . . . my deliverer ;

THEOLOGY OF THE BIBLE. 125
Ps. 18 : 15 ; Heb., ... by nshme ru-ach aphk [for aphik], by a
breath of the breath of the nostrils of thee : Gr., by empneuseos
pneumatos orges sou, by a blowing into, inflation, inspiration, of
breath of anger of thee : Lat., by inspiratione spiritus, an onblow-
ing, or, outbreathing of the breath, of thy anger : Ital., by the
blowing of the vento, wind, of thy nostrils : Douay, at the blast of
the spirit of thy wrath : E. V., at the blast of the breath of thy
nostrils. Ps. 19: 7 ; Heb., Teaching of Jehovah complete, bringing back
en-phsh : [i. e., refreshing : See Ruth 4 : 15, before given.] Gr.,
turning back psuchas : [i. e., enabling to draw free breaths, for, re
freshing.] Lat., converting animas, turning about [i. e., bringing
back] breaths : Ital., The Law of the Lord (is) perfect, or, com
plete, it ristora, restores, [i. e., brings back,] the anima, breath :
[Graglia defines ristorar si, to refresh one's self.] Douay, The law
of the Lord is unspotted, converting souls : E. V., The law of the
Lord (is) perfect, converting the soul : The margin gives restoring,
citing Ps. 23:3.
Ps. 20 : 4 ; Heb., . . . lb, for, desire ; as en-phsh is often used.
Ps. 21 : 2 ; Heb., Desire of lb of him thou hast given him : Gr.,
The desire of the psuche of him: Lat, Desire of cor of him: Ital.,
of his cuore: Douay and E. V., Thou hast given him his heart's
desire. Ps. 22 : 20; Heb., Deliver from sword en-phsh of me, from hand
of dog ihide, the only one, of me : (Hence, says Ges., that which is
most dear, that which cannot be replaced, poetically, says he, for
life, citing this verse, and Ps. 35 : 17.) Gr., the psuche of me, the
only born of me : Lat., my anima, my unica, dearly beloved :
Douay, my soul, my only one : Ital., my anima, my unica, only ;
E. V., my soul, my darling.
Ps. 22 : 29 ; Heb. v. 30, Ate, or, devoured, (for, enjoyed, see
Ges., under akl,) u, and, drank in (pleasure, or, iniquity, says Ges.,
under shte, citing Job 15 : 16 ; Prov. 9 : 5,) every of the rich ;• (rich
is used for wicked, for a reason which Ges. gives, and which we
shall find in the sequel ;) before him they shall sink down ; they all
shall go down to ophr, the dust, u, and, en-phsh of them not to live
again: Gr., v. 30, Ate and adored all the drinking of the earth;
before him they shall all come to, or, reach, falling into the earth,
or, ground : but the psuche of me to him let live again : Lat, Have
eaten and adored all the fat of the earth ; before him they go down,
or, end, all, as, or, even as, they go down into the earth, or,

126 THEOLOGY OF THE BIBLE.
ground : yet my anima to him shall live, or, have life : Douay, All
the fat ones of the earth have eaten and have adored : all they that
go down to the earth shall fall before him. And to him my soul shall
live : Ital., All the fat of the earth shall eat and adore ; (likewise) all
they that go down into the dust, e, yea, or, and, that not are able
to keep themselves in life, shall be humbled before him : [This is all
that the Ital. gives.] E. V., All (they that be) fat upon earth shall
eat and worship : all they that go down to the dust shall bow be
fore him : and none can keep alive his own soul. [Does the reader
see any sense in the E. V. verse ? Would James's Ecclesiastics have
it that all who go down to the earth worship before him ?]
Ps. 23 : 3 ; Heb., en-phsh of me he bringeth back : [see .19: 7] :
Gr., the psuche of me: Lat, my anima convertit,he turns about:
Douay, He hath converted my soul : Ital., He to me restoreth the
anima : E. V., He restoreth my soul.
Ps. 24 ; 4 ; Heb., Pure of hands u br, clear, pure, of lb, who not
hath lifted up to shua, falsehood, en-phsh of him, u not hath sworn
for fraud: [How swear without breath ? ] Gr., the psuche of him:
Lat. his anima : Ital., who hath not lifted up his mind to vanity,
and not hath sworn with fraud : Douay, who hath not taken his
soul in vain, nor sworn deceitfully to his neighbour. See E. V.
Ps. 25 : 1; Heb., To thee, Jehovah,, en-phsh of me have I lifted
up : (i. e., says Ges., under nsha, Thee have I wished for, desired,
citing this verse and others.) Gr., the psuche of me: Lat, my ani
ma: Ital., my anima: Douay, my soul. See E. V.
Ps. 25 : 13 ; Heb., en-phsh of him [i. e., he] in goodness tlin,
shall lodge: Gr., the psuche of him : Lat., anima of him: Douay,
His soul shall dwell in good things : Ital., The anima of him shall
dwell in midst of goods, happinesses : E. V., His soul shall dwell
at ease ; margin, " shall lodge in goodness."
Ps. 25: 20; Heb., en-phsh: Gr., psuche: Lat, anima: Ital.,
anima: Douay, Keep thou my soul, and deliver me. See E. V.
Ps. 26:9: Heb., en-phsh of me [for me] : Gr., psuche : Lat,
anima: Ital., anima: Douay, and E. V., my soul.
Ps. 26 : 11 ; E. V., . . . redeem me. 27 : 3, E. V., . . . my heart
[Heb. lb. of me] shall not fear : [Poetically for, I will not fear.]
Ps. 27 : 8 ; Heb., ... to thee said lb of me, [Poetically for, I
said.] Ps. 27 : 12 ; Heb., give not me to en-phsh of enemies of me ; u,
yea, breathing out oppression : Gr., to psuchas : Lat., to animas :
Douay, Deliver me not over to the will of them that hate me:..,

THEOLOGY OF THE BIBLE. 127
and iniquity hath lied to itself: Ital., Give me not to the will of
my enemies, &c. : E. V., Deliver me not over unto the will of mine
enemies : . . . and such as breathe out cruelty.
Ps. 28: 3 ; Heb., Draw me not with wicked : Gr., the psuche of
me [for me] with the wicked : Lat., Draw me not together with the
wicked : Douay, Draw me not away with the wicked : Ital., me :
See E. V.
Ps. 30 : 1 ; E. V.  for thou hast lifted me up. 30 : 2, E. V.
. . . thou hast healed me.
Ps. 30 : 3 ; Heb., Jehovah, thou hast brought up from, or, out
of, shaul, the grave, en-phsh of me ; thou hast kept me alive from
iurdi, going down into, bur, pit : Ges., under hie, renders this last
clause, " thou hast called me back to life," citing this verse, and 1
Sam. 2:6; Deut. 32 : 39, and other passages: Gr., the psuche of
me ex, out of, or, from hades, thou hast saved me from going down
into lakkon, a pit : Lat., my anima from infernus, me from them
that go down into pit : Douay, thou hast brought my soul from
heil : thou hast saved me from them that go down into the pit :
Ital., O Signore, thou hast made my anima to mount forth from
the sepolero ; thou to me hast saved the life, that I not should go
down into the fossa, grave, trench. See E. V.
Ps. 3^0 : 9 ; Heb., What profit in dm, the blood, [for, life,] of me
in going down me to shht, the pit, sepulchre, grave ? whether can
praise thee dust ? whether can it celebrate with praise truth of
thee ? [That is, Dust cannot, &c :] The Gr. uses here diaphthoran,
destruction, corruption, for the Heb. shht : The Lat. uses corrup
tion : Douay, What profit is there in my blood, whilst I go down
to corruption? The Ital has, fossa, grave, trench : E. V., pit.
Ps. 31 : 2 ; E. V., . . . deliver me ... to save me. 31 : 4, E. V.
Pull me out of the net (or, snare) that they have privily laid for me.
Ps. 31 : 5 ; E. V., . . . thou hast redeemed me,
Ps. 31 : 7 ; Heb., . . . thou hast cared for in. afflictions en-phsh
of me [i.,e., me]: Gr., the psuche of me: Lat, my anima: Douay,
my soul: Ital., my anima : E. V., my soul.
Ps. 31 : 9 ; Heb., Pity me, Jehovah, for, narrow to me ; fall away
by vexation, or, grief, eyes of me, en-phsh of me, and bthn, belly, in
most parts, bowels, of me : Gr. Pity me O kurios, for is pressed down
(metaphorically, says Donnegan, oppressed, tormented, afflicted,) or,
disordered, troubled, thrown into confusion, perplexed, vexed, by
ardour, or, anger, the eye of me, the psuche, breath, of me, and the
gaster, belly, or, lower belly, of me : Lat, ... is disordered, or, dis-

128 THEOLOGY OF THE BIBLE.'
quieted, put in confusion, troubled, spent, wasted, in anger my eye,
my anima, breath, and my venter, belly, stomach : Douay, my eye
is troubled with wrath, my soul, and my belly :' Ital., my eye, my
anima, and my ventre, belly, are consumed with grief: E. V., mine
eye is consumed with grief, (yea,) my soul and my belly.
Ps. 31 : 13; Heb., . . to take away en-phsh of me they medi
tated, or, purposed, plotted, laid wait: Gr., the psuche of me: Lat,
my anima: Douay, Ital., andE. V., to take away my life.
Ps. 33: 6; Heb., By Word of Jehovah shmim, the heavens,
were made, yea, by ru-ach, the breath, of mouth of him all the
army, or, host, of them: Gr., word . ... pneuma of the mouth of
him : Lat., word . . . spiritus of mouth of him : Douay, word . . .
spirit of his mouth : Ital., word, . . . breath of his mouth : E. V.,
the same.
Ps. 33 : 19 ; Heb., To preserve from death en-phsh of them, u,
yea, to keep alive them in famine : [them, and en-phsh of them,
mean the same ; en-phsh of them is poetical.] Gr., the psuchas of
them : Lat, animas of them : Douay, To deliver their souls from
death: Ital., To redeem the anima of them from death, e to pre
serve them alive in (time of) famine : See E. V.
Ps. 33 : 20; Heb., en-phsh of us hkte, waiteth, (i. e., says Ges.,
under this verb, is full of%confidence, citing this verse and others,)
I, towards, Jehovah : [poetically for, I wait, am full of, &c] : Gr.,
The psuche of us hupomenei, awaiteth, persevereth, to kurios : Lat,
our anima sustinet, holdeth, waiteth the Lord: Ital., Our anima
attende, considereth, waiteth, the Signore : Douay, Our soul waiteth
for the Lord : E. V., the same.
Ps. 33 : 21 ; Heb., For b him shall rejoice lb of us, [i. e., I will
rejoice in him.]
Ps. 34 : 1 ; Heb., I will praise, or celebrate, Jehovah ; at every
opportunity, or fit time, continually praise of him b mouth of me.
Ps. 34 : 2 ; Heb., In Jehovah ttell, [reflex form of ell,] shall
glory herself, en-phsh of me; [i. e.,'I will glory, or, boast, myself
in, &c]
Ps. 34 : 22 ; Heb., phude, preserveth, delivereth from danger,
Jehovah, en-phsh of servants of him ; (For phde, the verb used
here, Ges. gives, to preserve, to deliver life from danger, citing
this verse.)
Ps. 35 : 3 ; Heb., u, yea, or, and, pour out (figuratively, says
Ges., under ruq, the verb used here, for, draw out, citing this verse
and others), a spear, and shut to crying out [them that cry out]

THEOLOGY OF THE BIBLE. 129
persecute, or, to persecute, me ; say to en-phsh of me [i. e., to me],
deliverance of thee I : (Ges., under sgr, gives a free translation of
the first clause of the verse, thus : " make bare the spear and shut
up (the way) to my persecutors," citing this verse ; and under en-
phsh, gives life for en-phsh, citing this verse, and Ps. 35 : 7 ; 7 : 2 ;
120: 6.)
Ps. S5 : 7 ; Heb., For without cause they hid for me shht, a pit,
nets without cause hphru, they digged, for en-phsh of me : Ges., for
the verb hphr, to dig, says, metaphorically, to dig a pit for, to
lay snares, to plot, citing this verse.
Ps. 35 : 8 ; E. V., . . . and let his net that he hath hid catch
himself: [i. e., en-phsh of him, instead of en-phsh of me, for me, in
verse 7.]
Ps. 35: 9; Heb., And en-phsh of me shall exult in Jehovah,
shall rejoice in ishuotu the deliverance of [i. e., proceeding from]
him. Ps. 35 : 10 ; Heb., All bones of me shall say, Jehovah, who &c.
[i. e., I will say emphatically, or, with all my heart] Margin, " i.
e., I shall say so with all my might, and from the inmost recesses
of my being." — Ed.
Ps. 35 : 12 ; Heb., They requited me evil for good, shkul, be
reavement to en-phsh of me : Ges., for shleul, gives, bereavement,
the condition of a person left by all, citing this verse : The Gr.
gives, ateknian, want of children, loss of children, sterility, to the
psuche of me : Lat, unfruitfulness, or, barrenness, to my anima :
Ital., To me they render evil for good ; they render grief to my
anima : Douay, They repaid me evil for good : to the depriving
me of my somL' E. V., They rewarded me evil for good (to) the
spoiling (margin, depriving) of my soul.
' Ps! 35 : 13 ; Heb., ... I depressed, or, oppressed b fasting en-
phsh of me : Gr., reduced, or, weakened, the psuche of me : Lat,
made weak my anima : Ital., I afflicted my anima with fasting :
Douay, I humbled my soul with fasting : E. V., I humbled my soul
with fasting.
Ps. 35 : 17 ; Heb., . . . bring back, or, restore, renew, refresh,
en-phsh of me from laying wastes of them, from young lions of
them ihid, that which is most dear, of me: (i. e., says Ges., poeti
cally, for, life. See Ps. 22 : 20, before given. Under kphid, young
lion, Ges. saySj it is figuratively applied to cruel and blood-thirsty
enemies, citing this verse, and Ps. 58 : 6 ; Jerm. 2 : 15,.) The Gr.,
inPs. 35: 17 is, restore, or, return, replace, the psuche of me: Lat,
9

130 THEOLOGY OF THE BIBLE.
restore, or, renew, repair, make good, my anima: Ital., draw my
anima from, &c, my only one from the young lions : Douay, rescue
thou my soul from their malice, my only one from the lions : See
English Version.
Ps. 35 : 25 ; Heb., Not let say them in lb of them, eah, aha, en-
phsh nu, the breath, soul, [for desire,] of us : Gr., the psuche of us :
Lat, our anima : Ital., Let them not say . . . Ah ! our anima :
Douay, Let them not say ... it is well to our mind: E. V., . . Ah,
so would we have it.
Ps. 35 : 28 ; E. V.1, And my tongue shall speak of thy righteous
ness, [my tongue means I ; as does my en-phsh, breath.]
Ps. 38 : 7 : Heb., ki, so that, loins of me full of burning : The
Gr. gives, the psuche of me, for the Heb. loins of me.
Ps. 38:9; Heb., adni, (used only of God, says Ges.,) manifest
to thee every taue desire, or, longing, of me ; [we have this ex
pressed by en-phsh.]
Ps. 38 : 12 ; Heb., And have laid snares seeking for [i. e., they
that seek for] en-phsh of me :, Gr., hoi, those, seeking the psuche of
me: Lat, my anima: Ital., my anima: Douay, my soul: E. V.,
that seek after my life [why life, here ? The Ital. is anima; Douay,
soul ; Lat, anima; Gr., psuche ; Heb., en-phsh.]
' Ps. 39 : 3 ; Heb., Hot, lb of me b, in, entrails of me; in hegig,
heat, fervour of mind, of me kindled fire; spoke I with tongue of
me, (Ges., under hegig, renders, " in my fervour, fire kindled.")
Ps. 39: 11; Heb., v. 12, b tukhut, punishments, corrections, for
sin thou chastisest man, and meltest, or dissolvest, (in tears, see Ges.,
mse,) as osh, a moth, hmde, the precious, of him, [equivalent to
ihid, used poetically for life, in Ps. 22 : 20 ; 35:17; which see, and
equivalent to en-phsh in other places.] (Ges., under mse, the verb
used here, says, it is used figuratively for " melt the heart," i. e.,
says he, terrify, citing this verse : The Gr. gives, hast caused to
dissolve (in tears, says Donnegan, under ekteko) the psuche, breath
of him. [The Gr. here giving psuche for the Heb. hmde] : Lat., ani
ma of him : Douay, and thou hast made his soul to waste away like
a spider : Ital., If thou punish, or, chastise, any one with punish
ments, or, chastisements, of iniquity, thou makest to dissolve, or,
melt, all that there is of beautiful and excellent in him. See E. V.
Ps. 40 : 8 ; Heb., To do will of thee, God of me, the desire, or,
delight, of me, u, yea, ture, the instruction, teaching, law, of thee
in midst of moi, intestines of me : Gr., in midst of the kardia of
me : Lat., in midst of my cor: Ital., e thy law is in the midst of

THEOLOGY OF THE BIBLE. 131
my interiora, entrails : Douay, and thy law in the midst of my
heart: E. V., yea,thy law (is) within my heart.
Ps. 40 : 14 ; Heb., Let them be put to shame; u put- to shame,
or, caused dishonour, ihd, at once, or, together, seeking after [they
that seek after] en-phsh of me to take away her [it] : Gr., the psuche
of me to take away her [it] : Lat., my anima that they may take
away her [it] : Douay, that seek after my soul to take it away :
Ital., that seek my anima, to cause it to perish : E. V., that seek
after my soul to destroy it. *
Ps. 41 : 2 ; Heb., Jehovah will guard him, and keep alive him, . .
and not wilt thou give him to en-phsh of enemy of him : Gr,, in
hands (for, en-phsh) of enemy of him : [The Gr. gives the sense.]
Lat, to the anima of enemies of him: Douay, and deliver him not
up to the will ofTiis enemies : Ital., and E. V., to the will of,.&c.
Ps. 41 : 4 ; Heb., . . . repair, or, mend, en-phsh of me: (A meta
phor, says Ges., under rpha, for, to heal a person.) Gr., cure the
psuche of me : Lat. and Ital., sana, cure, heal, my anima : Douay,
and E. V., heal my soul.
Ps. 42 : 1 ; Heb., As stag org, desireth (that is, says Ges., un
der org, as if, lifteth up en-phsh to, desireth,) streams of waters, so
en-phsh of me torg (the same verb) desireth, thee: Gr., the psuche
of me: Lat, my anima: Ital., As the stag agogna, aspires after,
covets, the brooks of waters, so my anima agogna thee : Douay,
As the hart panteth after the fountains of waters ; so my soul pant-
eth after thee : See E. V.
Ps. 42 : 2 ; Thirsteth en-phsh, the breath, of me for God : Gr.,
the psuche of me: Lat, my anima: Ital., my anima: Douay and
E. V., my soul. (The Heb. thirsteth en-phsh is used for eager de
sire, says Ges., under tsma.)
Ps. 42:4; Heb., These I remembered, and I poured out, or, ex
pended profusely, ol, upon, over, me en-phsh of me : Gr., the psuche
of me: Lat., my anima: Ital, I to me verso, pour out, spill,. shed,
my anima, (when) to me I reduce to memory these (things) : Dou
ay, These things I remembered, and poured out myso^.in me:
E. V., When I remember these (things) I pour out my soul in me.
Ps. 42 : 5 ; Heb. v. 6, Why art thou brought down, or, siruk
down, en-phsh of me, and hummest ol, upon, or, in me ? (heme, to
hum, the verb used here, is an onomatopoietic, says Ges., and is
used of internal emotion, citing this verse, and Ps. 42 : 12, E. V., v.
11; Jerm. 4: 19; 31: 20; Song of Sol. 5 : 4; [in each of which
the same Heb. verb is used]. Ges. adds, "This internal emotion is

132 THEOLOGY OF THE BIBLE.
sometimes compared poetically with the sounding of musical in
struments, just as Forster relates that in some of the islands of the
Pacific they call pity, the barking of the bowels : and he cites Isai.
16 : 11, where the same verb, heme, hum, occurs, and where he ren
ders " my bowels shall sound like a harp for Moab ;" and Jerem. 48 :
36, where the same Heb. verb occurs, and where he renders, "my
heart shall sound for Moab like pipes.") The Gr., in 42 : 6, E. V,,
v. 5, has, the psuche of me : Lat., my anima : Ital., my anima, why
throwest thou thyself down, and stirrest, or, movest, disturbest,
vexest, thyself in me : Douay, Why art thou sad, O my soul ? and
why dost thou trouble me ? E. V., Why art thou cast down, 0 my
soul ? and (why) art thou disquieted in me ? Read the rest of the
verse in the E. V. ; thou, and L
Ps. 42 : 6 ; Heb., v. 7, . . . ol, upon, or, in, me en-phsh of me is
sunk down : Gr., the psuche of me: Lat, my anima: Ital., my
anima : Douay, my soul is troubled within myself: E. V., my soul
is cast down within me.
Ps. 42 : 11 ; Heb. v. 12, same as v. 6, Heb. 7.
Ps. 43:5; Heb., the same.
Ps. 44 : 25 ; Heb. v. 26, When is sunk down to dust en-phsh of
us; is glued to earth, or, ground, belly of us : Gr., the psuche of us,
... the belly of us : See E. V.
Ps. 49 : 3 ; Heb., The mouth of me shall speak wisdom ; [equiv
alent to, en-phsh, the breath, Douay and E. V., so often soul, of me
shall speak wisdom. The mouth can't speak without en-phsh :] Gr.,
the mouth of me shall speak wisdom:- Lat., my mouth shall speak
wisdom: Douay, the same: Ital., the my mouth shall utter (things
of) great wisdom: E. V., my mouth shall speak of wisdom.
Ps. 49 : 6 ; Heb., Those trusting in riches, and in the abun
dance of riches of them glorying themselves, or, being proud; (Ges.
says, the rich is put for the wicked, as wealth generally holds men
in sin.) Ps. 49 : 7 ; Heb., Brother not redeeming shall redeem aish,
man, or, a man ; not shall give to God kphr, a redemption price, of
him, or, he cannot give to God a redemption price of himself; (Ges.,
under kphr, cites Exod. 21 : 30, and-30 : 12, and gives kphr en-phsh
u, the Heb. words used in each of those verses, and renders them
" the redemption price of his life.") The Gr. in Ps. 49 : 7 is, . . he
shall not give to God a sacrifice of expiation, or, a ransom, of him
self: Lat., he shall not give to God his own atoning, or, propiti
ating : Douay, . . he shall not give to God his ransom : Ital., nobody,

THEOLOGY OF THE BIBLE. 133
in fine, can redeem, or, ransom, his brother, nor give to God the
price of his redemption, or, ransom : E. V., None (of them) can
by any means redeem his brother, nor give to God a ransom for
him : (Margin, " Or, for himself.")— Ed.
Ps. 49 : 8 ; Heb., u, even, price of redemption of en-phsh of
them; u, but, or, in that, or, because, hdl, ceasing to be, or, coming
to an end, for ever, or, [in the preterite,] ceased to be, or, come to
an end, forever: [This verse is parenthetical, between v. 7 and 9 ;
the Heb. did not use the marks of parenthesis, nor the mark of in
terrogation :] Gr., kai, even, or, and, the price of the redemption of
the psuche of him: kai, but, or, as, he ceased for ever : Lat, et, and,
or, even, price of redemption, or, ransom, of his anima ; et, and,
or, even, laborabit, he shall lie under, forever. (Ainsworth says,
laboro is used metaphor, for, to lie under :) Douay, nor the price of
the redemption of his soul: and shall labour for ever : Ital., E, and,
or, even, the redemption, or, ransom, of their (own) anima hot can
be found, and il manchera, him shall fail for ever : [But the Ital. in
serts, in italics modo ne, between il and manchera ; so that, with
the italics, the Italian is, and the (manner) shall fail forever : The
E. V. of the verse is put in parenthesis thus : (For the redemption
of their soul is precious, and it ceaseth for ever.)
Ps. 49 : 9, [To be read in connection with v. 7.] Heb., u, so that,
ihi oud I ntsh, he may live again to be perpetual, not may see [i. e., ,
experience] that shht, pit, sepulchre : [i. e., the effects of the sepul
chre, or, pit, namely, corruption, forever:] Gr., [To be read in con
nection with the Gr. of v. 7.] And live again forever ; that he shall
not see diapthoran, destruction : Lat, And live besides in the end,
or, conclusion : not shall see interitum, extinction, destruction :
Douay, And shall still live unto the end. He shall not see destruc
tion : Ital., To cause that he continue forever, (e) that he may not
see the fossa, grave, trench: E. V., That he should still live for
ever, (and) not see corruption.
Ps. 49: 10; Heb., ki, when, or, since, he knoweth sagacious
die : together fools and brutish iabdu, are lost, destroyed, extirpated,
perish, and leave to coming after them riches of them : Gr., When,
or, since, he sees, or, knows, wise dying, likewise senseless and want
ing understanding are lost, or, perish : and leave behind to strang
ers, or, others, the riches of them : Lat., When he shall see wise
dying ; together witless, and fool peribunt, are annihilated, perish.
And they shall leave behind to strangers their riches : Douay,
When he shall see the wise dying : the senseless and the fool shall

134 THEOLOGY OF THE BIBLE.
perish together : And they shall leave their riches to strangers :
Ital., Since they see (that) the wise die, (and that) likewise the
mad and the foolish periseono, perish, or, are cast away, and leave
the their goods, or, properties, to others : E. V., For he seeth (that)
wise men die, likewise the fool and the brutish person perish, and
leave their wealth to others.
Ps. 49 : 11 ; Heb., Sepulchres, or, graves, of them houses of
them for ever, habitations of them to circle and circle, [signifying
for ever, see Ges., dur. The grave is frequently called in Scripture,
house, habitation.] They have given name by names of them on
lands : [i. e., most likely, they who after them have come into pos
session have named the lands by the names of those who in their
lifetime owned them. Men in their lifetime do not give their own
names to their land :] Gr., The taphoi, graves, tombs, of them
houses of them for ever, tents, or, covers, of them to generation and
generation, or, to age and age ; they have called, or, named, [i. e.,
men have called, or, named,] the names of them [the rich dead]
upon the lands of them : [i. e., that belonged to them in their life
time :] Lat., And sepulcra, the graves, tombs, sepulchres, of them
houses of them for ever ; tents of them to progeny and progeny ;
they have called [i. e., (impersonal) men have called] their names
upon their lands : Douay, And their sepulchres shall be their houses
for ever ; their dwelling places to all generations : they have called
their lands by their names : The Ital. of the verse is, The their in
ward (thought is, that) their houses (shall abide, or, continue) for
ever, (and that) their habitations (shall last, or, continue) through
every age ; they impose their names to the lands : E. V., Their in
ward thought (is, that) their houses (shall continue) for ever, (and)
their dwelling places to all generations ; they call (their) lands after
their own names. [There is no Word in the Heb. for the word their
nor for the word own in the E. V., of the verse ; and even the Ital.
has not the word own. We see that the E. V. has taken the Ital.
of the verse ; the other three versions, the Gr., the Lat., and the
Douay, being entirely different. And further, though the E. V.
has taken the Ital., it is less ingenuous than that ; the word thought
being inserted in italics in the Ital. ; whereas it is given in the Ro
man character in the E. V. ; which is an affirmation that it is in the
text.] Ps. 49; 12; Heb., u, yea, or, and, man b, in, on account of,
honour, or, magnificence, bl ilin, not shall pass the night ; [i. e., the
night of the grave. This verb lin is used of inanimate things, as,

THEOLOGY OF THE BIBLE. 135
food shall not pass the night, in Exod. 23 : 18 ; 34 : 25 ; Deut. 16 :
4, cited by Ges. : in each of which the Heb. is, la ilin, not shall
pass the night ; la, there, being equivalent to hi in this v. Ps. 49 :
12.] nmshl, being assimilated, as cattle ndmu, they become like, or,
are made an end of, cut off, perished, ceased : [ndmu, used here, is
the third person plural passive of the verb dme. As first given by
Ges., he defines dme, to become like ; and he cites this verse, and
verse 20 of this chap., where the Heb. is the same, as instances of
the use of this verb in that sense : so that he would render in these
verses thus . . . being assimilated, [i. e., in life,] as cattle they be
come like : [i. e., in death :] But Ges. gives, secondly, the same
verb dme, marked exactly like the first, and defines it, to cease,
make an end of, perish, cut off: so that, nmdu being in the passive,
the rendering, according to this definition of the verb, is : being
assimilated, become like, as cattle they are made an end of, cut off,
perished, ceased. It is not very important which of Ges.'s defini
tions of the verb we use here. No one will dispute, that to become
like cattle at death is equivalent to being made an end of, being
perished.] The Gr. gives this v. 12, and v. 20, as Ges. would ren
der them, namely, he was made like to the cattle the unwise, [to
cattle unwise, without our article,] and was made like to them :
The Lat. follows the Greek in these two verses : The Douay gives,
v. 12, he is compared to senseless beasts, and is become like them:
v. 20, he hath been compared to senseless beasts, and made like to
them : [The Lat. words, as well as the Gr. words, and the Hebrew
words are the same in both verses, 12 and 20.] The ItaL in v. 12
is, And moreover the" man (that is) in honour not (there) shall dwell,
or, live (always, on the contrary) is rendered like to the beasts
(that) perish : And in v. 20 the Ital. is, The man (that is) in state,
or, rank, honourable, and not hath understanding, is like to the
beasts (that) perish : [The Ital., for ndmu in these two verses gives
perish ; it is, are made an end of, cut off, perished, ceased, as I
have given above ; which is preferable, I think, to the rendering of
Ges.: TheE. V. of v. 12 is, Nevertheless, man (being) in honour
abidethnot: he is like' the beasts (that) perish:; [following the
Ital. :] And in v. 20, man (that is) in honour, and; understandeth
not, is like the beasts (that) perish : [following the Ital.]
Ps. 49 : 13 ; Heb., This drk, way, course of life, of them folly in
them ; u, but, or, yet, they who come after them, in mouth of them
[that come after them] they will be graciously accepted : [It may
mean, at mouth, for, sayings, of them (who are dead), they who

136 THEOLOGY OF THE BIBLE.
come after them will be made well pleased : but I think the other
is better.] The Gr. is, This the way, this way, [without our article]
mode of life of them skandalon, a scandal, to them, kai, but, next
after these (things, understood) in the mouth of them they will ex
tol, or, praise : Lat, This way, or, course, of them a scandal to
them ; et, yet, afterwards in their mouth they will be well liked :
Douay, This way of theirs is a stumbling-block to them : and after
wards, they shall delight in their mouth : Ital., This their way (is)
to them a folly [i. e., is their folly], and yet their descendants are
pleased to follow their precepts : E. V., . . . this their way (is) their
folly ; yet their posterity approve their sayings. (Margin, delight
in their mouth.)
Ps. 49 : 14 ; Heb., Like, or, as, sheep in shaul they place them,
death iro, shall pasture (figuratively, says Ges., under roe, for,
guard, rule) them ; and shall tread with the feet over them, the just
in the morning ; (and so given by Ges., under rde, citing this verse :
it is 49: 15 in the Heb.) [What could more aptly, and in more
perfect accord with all the rest of the chapter, express the idea
that at the resurrection of the just the wicked will be left in their
graves, trampled under the feet of the just. ] u, yea, tsir, form, (so
given by Ges., citing this verse) of them to nothings, or, to (brought
to nothings, shaul, the grave, mzbl, a habitation, lu, to, or, for,
them: Gr., As, or, just as, or, like, sheep in hades, ethento, they
put, lay, lay down, [them], death shall pasture (metaphorically,
says Donnegan, shall rule) them : shall overpower them the straight
(metaphor., says Donnegan, for, upright) in the morning, and the
boetheia, succour, of them shall be let fall into disuse, or, shall be
come obsolete, in the hades ek, out of the reach of, the doxes, fame,
glory, of them : [i. e., the fame, or, glory, they enjoyed in life will
not help them out of the grave :] Lat., As, or, like as, sheep in in
ferno they are laid down ; death shall pasture (metaphorically, says
Ainsworth, waste) them ; and shall be lords and masters of them
the just in the morning ; and the auxilium, help, succour, remedy,
of them shall grow old in inferno from the glory, or, renown of
them : [i. e., their help, &c, from the glory, or, renown, of them
shall grow old in inferno, the lying below, the grave : Douay, they
are laid in hell like sheep : death shall feed upon them : And the
just shall have dominion over them in the morning : and their help
shall decay in hell from their glory : Ital., they shall be put sotterra,
under ground, as, or, like, sheep ; the death [death] them shall pas
ture, or, feed upon ; and the (men) straight [for, just] shall rule

THEOLOGY OF THE BIBLE. 137
over them in that morning; and the sepolero, sepulchre, tomb,
consumera, shall waste, waste away, accomplish, destroy, their
beautiful appearance, (that shall be carried away) from their habi
tation : E. V., Like sheep they are laid in the grave; death shall
feed on them ; and the upright shall have dominion over them in
the morning ; and their beauty shall consume in the grave from
their dwelling. (Margin, [it is not said by whom,] " or, the grave
(being) an habitation to every one of them.")
Ps. 49 : 15 ; Heb., But God will redeem, or, set free, en-phsh of
me [i. e., me, or, the breath of me,] from hand of shaul ki, when
igh, he shall take, send for, or, fetch, me : Gr., But God will de
liver by ransom the psuche of me, from, or, out of, hand of hades,
when he may, or, shall, take, or, purchase, me : Lat., But God redi-
met, will redeem, ransom, or, purchase, my anima from, or, out of,
hand of inferus, when he shall take me: Douay, But God will re
deem my soul from the hand of hell, when he shall receive me :
[me and my soul mean the same.] Ital., But God will ransom, or,
redeem, or, get loose, my anima from the sepolero, [i. e., me from
the sepolero, sepulchre, tomb ;] for, or, since, he me will receive (to
himself): E. V., But God will redeem my soul from the power of
the grave ; (Margin, " from the hand of the grave, or, hell," citing
Ps. 16 : 10 ;) for he shall receive me.
Ps. 49 : 16 ; Heb., Be not thou afraid ki, when, becometh rich
aish, a man, ki, when, becometh great kbud, the riches, (so given
by Ges., citing this verse, and Isai. 10 : 3 ; 66 : 12 ; in each of which
the Heb. word is 7cbud,) of house of him : (figuratively, says Ges.,
for, the family of him :) Gr., Fear not when may be rich anthropos,
a man, and when may be filled the doxa, fame, of the house of him :
Lat., Thou shall not be afraid, when rich shall have become homo,
a man, and when shall have been multiplied the gloria, renown,
reputation, glory, of the house of him : Douay, Be not thou afraid,
when a man shall be made rich, and when the glory of his house
shall be increased : Ital., Fear not, when alcuno, somebody, shall
be enriched, when the glory of his house shall be increased : E. V.,
Be not thou afraid when one is made rich, when the glory of his
house is increased.
Ps. 49 : 17 ; Heb., ki, since, not at death of him shall he take
away anything, not shall go down after him kbud, the riches, of
him. Ps. 49 : 18 ; Heb., Although en-phsh of him [i. e., he] in life of
him may be praised; and they will praise thee ki, when, thou doest

138 THEOLOGY OF THE BIBLE.
well for thyself: the Gr. has, the psuehe of him: Lat, anima of,
him : Douay, For in his life-time his soul will be blessed, and he
will praise thee when thou shalt dowellto him: Ital., Although
he have blessed his anima in his life; and (such) thee will praise,
if thou of to give pleasure, and good time : E. V., Though while he
lived he blessed his soul: (Margin, "he counted himself happy." —
Ed.) and (men) will praise thee when thou doest well to thyself.
Ps. 49: 19; Heb., He' shall be carried to, or, into, [the future
tense of bua, for which Ges. gives the Gr. eisphero, for which Don
negan gives, carry to, convey into,] dur, the house, of fathers of
him ; (Ges., under dur, gives the Hebrew' words here, and renders,
"the house of their fathers," i. e., says he, the grave ; citing this
verse ; the verSe in the Heb. is 49 : 20;) od ntsa, to perpetuity, for
ever, not shall they see aur, light : (i. e., says Ges., light of life,
citing Job 3 : 16; where the Heb. has the same word aur, only;
and citing Ps. 56 : 14, the E. V. is v. 13, where the Heb. has, more
fully, says, Ges., aur hiim, light of lives. The Heb. lives is uni
formly rendered life:) The Gr. of Ps. 49 : 19, (the Gr. is v. 20, as
is the Heb.) is, He shall come to, or, enter into, eos, even to, as far
as, families, or, races, of fathers of him, even to eternity not shall
he see light-: Lat., He shall enter in as far as with the progenies of
his fathers ; and even to, or, as far as, eternity not shall he see
'< light : Douay, He shall go into the generations of his fathers : and
he shall never see light : Ital., He shall come (there where is) the
progeny, or, generation, of his fathers ; never to eternity not shall
they see the light : [light, without our article. In Italian, two
negatives strengthen the negation.] E. V., He shall go to the gen
eration of his fathers ; they shall never see light. [To the word
He herfe, somebody, it is not said who, puts in the margin, " ?%e ,
soul." This is one of the attempts of Orthodoxy to thrust the dog
ma, the immortal soul, into the Bible, of which I have said there
are several quite as puerile as that of Scott to find it in Gen. 2 : 7.]
Ps. 49 : 20 : This verse has been rendered in connection with
verse 12.
I have now to state, that the later copies of the Hebrew (as is
the case with my copy) have in verse 11 of this chapter the Heb.
word qrb, entrails, bowels, inwards, by mistake for the Heb. word
qbr, grave, sepulchre; the letters br being transposed and written
rb ; a mistake either of the copyist of the manuscript or of the type
setter. I have -had such transpositions of letters by the type-setter
occur more than once already in printing these sheets. And enough

THEOLOGY OF THE BIBLE. 139
has been shewn of the want of knowledge of the Hebrew to justify
the remark that the proof reader would not be likely to know
which was the right word. And even if he did, he might not have
observed the mistake. It may be thought quite as probable that
the_ mistake was by the copyist. The word qrb in the verse' makes
the first clause of the verse in the Heb. read, entrails, bowels, in
wards, of them houses of them forever ; the absurdity of which
conclusively shews mistake ; and any one knowing that the Heb.
has the word qbr, grave, sepulchre, could not fail to see at once that
qrb is a mistake for qbr. I have rendered the verse from the
Heb. as if the right word was* there. And the Septuagint gives,
oi taphoi auton, the graves, tombs, of them houses of them for ever.
And the Lat. and the Douay, give the same. The Septuagint was
made by Hebrews direct from the Hebrew. Of course the Hebrew
manuscript from which that was translated must have had the right
word, qbr.
Being, some years ago, in the study of a Bishop of the Episcopal
Church, he, at my request, took down a fine edition of a Polyglot
Bible, of which he had before spoken to me. I asked him to turn
to the 49th Psalm. He did so ; and read it to and including verse
11 from the column containing the E. V. I then asked him to read
that verse from the Greek column, the Septuagint, saying, that is
my book. He said I was entitled to that : and read the verse in
the Greek. He had not observed the Greek before. Pie then, of
his own accord, read the verse as given in the column containing
the Italian. Whereupon I made some remark signifying that that
was a Popish version. He then said, he had a smattering of Hebrew ;
and took down a book in which the Hebrew was given, and under
each line of the Hebrew a rendering of it into English. The Heb.
words were there given as qrb, &c. ; and under the line was a ren
dering in English thus, "their inwards their houses for ever." That
translator, whoever he was, did not interpolate any words. I asked
the Bishop what the word inwards there meant. He said he
couldn't tell. I have not learned whether the Bishop has since
made up his mind what the word inwards there means. If he will
turn to the margin of the edition of the Bible in English called
" The Comprehensive Bible" he may be relieved from further study
as to its meaning, by learning that in the Hebrew of the book he
consulted the Hebrew word qrb is given by mistake for. qbr. . The
margin to Ps. 49 : 11 there is, " or, 'their grave is their house for
ever, their dwelling-place through all generations, though their

140 THEOLOGY OF THE BIBLE.
names are celebrated over countries.' All the ancient versions, in
stead of qrbm, their inward part, seem to have read qbrm,, their
grave ; which is probably the true reading." The word probably,
used here, is due to orthodoxy. If all the ancient versions seem
to have read qbrm, their grave, why say, " which is probably the
true meaning ?"
The Italian versionist chose not to follow the Greek, nor the
Latin, but to take qrb to be the right word; and hence the necessity
of interpolating so many words in the Italian rendering of the verse.
And James's Ecclesiastics chose not to follow the Greek, nor the
Latin, nor the Douay, but to follow the Italian ; and hence the ne
cessity of their interpolating so many words. But I do not see that
they were under any necessity of giving the word thought as if it
was in the text. Even the Italian had not done that ; but had put
that word also in italics. But the Psalter version, or the Bishops'
Bible, from which, as before said it was taken, is still less ingenuous
than the E. V. It gives the whole verse in Roman character, as if it
were all in the text, thus : And yet they think that their houses
shall continue for ever, and that their dwelling places Shall endure
from one generation to another ; and call the lands after their own
names. That " Graves of them houses of them for ever," is the true Heb.
in 49: 11 is further shown, if any further evidence were at all
required, by the similar expression in verse 14, " the grave a habi
tation, to, or, for, them," (margin, " the grave (being) an habitation
to every one of them,") in connection with the first part of that
verse, " Like sheep in shaul, the grave, they place them."
Adam Clarke, in his Edition of the Bible, has this note to Ps.
49 : 11 : He gives, as it is in E. V., their inward thought is, that
their houses shall continue for ever : and then says : " thus, by in
terpolation, we have endeavoured to patch up a sense for this clause.
Instead of kirbam, [the way he writes the Hebrew word qrbm,]
their inward part, the Septuagint [the Greek version] appear to
have used a copy in which the second and third letters have been
transposed kibram, [the way he writes the Heb. word qbrm,] their
sepulchres, for they [the Septuagint, i. e., the seventy] translate,
[giving the Greek,] ' For their graves are their dwellings for ever.' "
[Are is not in the Greek.] The reader perceives that D.D. Clarke
thus gives a sly intimation that the ancient copy from which the
Septuagint was taken might have wrongly transposed the letters
b r, and so had qbrm for qrbm ; thus giving the sly intimation,

THEOLOGY OF THE BIBLE. 141
that later copies might be more correct than the ancient ones; the
absurdity of which intimation is apparent ; for, the more copies are
multiplied, the more likely it is that some copyist has made a mis
take ; and, a mistake once getting into a manuscript would very
likely be followed in subsequent copies of it. But the Doctor's
orthodoxy suggested this intimation to him, and the absurdity of it
did not prevent him from making it. The Doctor then continues
his note with the following remarks : " So six or seven feet long,
and two or three feet wide, is sufficient to hold the greatest con
queror in the universe ! What a small house for the quondam pos
sessor of numerous palaces and potent kingdoms! They call their
lands after their own names. [Giving this as his idea of what the
next clause of the verse means, and he then continues :] There
would have been no evil in this if it had not been done on an infidel
principle. They expected no state of being but the present ; and
if they could not continue themselves, yet they took as much pains
as possible to perpetuate their memorial." [Thus this Doctor would
give no force whatever to the words for everin the text of the verse,
and would make the verse mean, simply, that the rich (i. e., the
rich wicked) die as others, and all, die ; whereas not only this verse,
but the whole Psalm, shews, that they will die for ever. These
last remarks also, of the Doctor's, are due to his orthodoxy.]
In one of my public readings, on my stating that qrb was a mis
take for qbr, a D.D. spoke out and said : It was impossible it could
be a mistake. I then proceeded to give the Greek, and the Latin,
and the Douay, of the verse : and the D.D. said nothing further.
Immediately after the lecture he came to me and apologized for in
terrupting me. I had before given the Greek of the verse to an
other gentleman, a D.D. from the Princeton Seminary. It was new
to him also.
I give b<ow an interesting incident relating to this chapter, Ps.
49. Some time since, I met a gentleman who had been a preacher
of the orthodox theory, but who had abandoned that theory, and
had, by the study of the E. V. alone, obtained the true system of
the Bible in reference to man, in all its parts, including the resur
rection of the just, and of those only : that is, of them who, through
faith, shall be accounted just. In the course of the conversation I re
ferred to this chapter. (Pie had read it only as the E. V. gives it,
and as the E. V. gives verse 11. He had not seen the marginal
notes mentioned above.) He smiled, and gave expression to the
idea that that chapter contained a perfec.t development of the whole

142 THEOLOGY OF THE BIBLE.
system. (And in this he was right.) ¦ I then informed him that the
E. V. of verse 1 1 was wrong ; and gave him the Greek of that verse.
He saw at once the harmony of that rendering with all the other
parts of the chapter. I subsequently learned, that he had stated
what he had so understood to be the Greek of the verse to a gentle
man who was able to refer to the Greek ; and that that gentleman,
in his surprise, said, it could not be so. But that, in a short time
after, that gentleman told him the Greek was as he had been in
formed it was. Not long since, I again saw the gentleman with
whom I had conversed ; and he said to me, he should like to see
the whole chapter rendered from the Hebrew. And inasmuch as
the chapter is short, and contains the E. V. word soul three times,
I have concluded to give the chapter here, beginning at v. 6 in the
E. V., being v. 7 in the Hebrew.
I now state, that on consulting the version made in Latin, by
St Jerome, in manuscript, in the fourth century, (he was born
A. D. 331,) and which was printed as early after the discovery of
the art of printing as A. D. 1522, a copy of which printed volume
I examined in the library of a friend, I find that St. Jerome gives
in Latin " sepulchra eorum domus illorum in eternu" sepulchres,
or, graves, of them houses of them for ever. The Latin Vulgate I
am using, published under the authority of Pope Clemens the
Eighth, in 1592, gives the same Latin, with et, and, prefixed, and
giving mternum, instead of eternu.
I may properly say, in this connection, that within my limited
acquaintance in my own town, I have met with two gentlemen,
members in full communion of Churches of different denominations,
both men of uncommon abilities, who, from their own study of the
E. V. alone, had repudiated the so-called orthodox theory ; not
withstanding their church connection, and the teachings of their
ministers. One of them, since dead, on occasion of my, calling on
him on business, put a question to me the answer to which would
cover the whole subject. I gave him my answer. He said I was
the first man from whom he had received that answer. A conver
sation ensued, from which I learned that he was a thorough E. V.
Bible scholar. He told me, that when what he had since found to
be the truth first struck him, it seemed like heresy to him. But
that not being able to drive it from his mind, he set himself with
renewed diligence to the study of the Bible ; and found, that what
he had feared was a heresy was plainly the truth of Scripture. And
now, said he, I am the happiest man alive. I heard the sermon

THEOLOGY OF THE BIBLE. 143
preached at his funeral. The preacher spoke in the highest terms
of his exalted Christian character ; and, by way of consolation to
his family, gave some of the phrases common on such occasions re
specting what he called his soul ; such as, being already in the en
joyment of blessedness in (the orthodox) heaven: though the
preacher knew that his family well understood he had no such idea ;
but that his hope was, of being accounted just, and of being made
alive again at the resurrection of the just. To him, indeed, that
will be the next moment after his death ; for there is no time where
there is no consciousness. I had often expressed this thought, and
surprise that any theory could shut out from mens' minds so plain
a truth. I have since seen it beautifully illustrated in a work of
Archbishop Whately of the Episcopal Church of England, on " The
Future State." It was brought to my notice by a D.D. not before
alluded to, to whom I had said, in a conversation about modern
spiritualism, that there were no such things as spirits, in the ortho
dox sense of the word. Whereupon he said, then you agree with
Archbishop Whately. I had not then seen or heard of the work ;
and I so told the gentleman. He said he thought he could borrow
it for me. Meeting him afterwards, he said he had not yet been
able to get it. I obtained it at a book-store in New York.
I now proceed with the E. V. word soid.
Ps. 51 : 14 ; E. V., . . . my tongue shall sing aloud, &c, v. 15,
E. V., . . . my mouth shall show forth thy praise.
Ps. 54 : 3 ; Heb., . . . me . . . efi-phsh of me : Gr., . . me . . . the
psuche of me: Lat, me, ... my anima : Douay, me, ... my soul:
Ital., against me, . . . seek after my anima: See E. V.
Ps. 54 : 4 ; Heb., . . . en-phsh of me : Gr., the psuche of me : Lat,
my anima : Ital., my anima : Douay, my soul: E. V., my soul:
Ps. 55 : 18 ; Heb., . . . en-phsh of me, . . . me : Gr., the psuche
of me, ... me : Lat., my anima, ... me : Douay, my soul, ... me :
Ital., my anima, ... me : E. V., my soul, . . . me.
Ps. 56:6; Heb., . . they lie in wait for en-phsh of me : Gr., the
psuche of me: Lat, my anima: Douay, my soul : Ital., my anima:
E. V., my soul.
Ps. 56 : 13 ; Heb., . . . en-phsh of me [i. e., me] from death : Gr.,
the psuche of me: Lat, my anima: Ital., my anima: Douay, my
soul: E V., my soul.
Ps. 57 ; 1 ; Heb., . . . me, . . . en-phsh of me, ... I : Gr., me, . .
the psuche of me, ... I : Lat., me, . . . my anima, . . . I : Ital., the
same : Douay, me, ... my soul, ... I : E. V., the same.

144 THEOLOGY OF THE BIBLE.
Ps. 57 : 4; Heb., en-phsh of me in midst of lions [i. e., I am,
&c.J [then follows] I: Gr., the psuche of me: Lat, my anima:
Douay, my soul, . . I : Ital., my anima, . . I: E. V., my soul, ... I.
Ps. 57 : 6 ; Heb., net have they fixed for footsteps of me, have
bent over en-phsh of me, they have dug before me pit : Gr., the
psuche of me : Lat., my anima : Douay, . . . and they bowed down
my soul: Ital., . . . they have drawn to bottom my anima : E. V.,
my soul is bowed down : [differing from all the other versions :]
Read verses 7, 8, 9, in E. V., I will, &c, equivalent to the poetic
phrase, E. V., my soul shall, &c.
Ps. 59 : 23 ; E. V., Deliver me, . . . save me from bloody men :
v. 3, For lo, they lie in wait for my soul : Heb., en-phsh of me : Gr.,
the psuche of me : Lat., my anima : Douay, For behold they have
caught my soul: the mighty haye rushed in upon me : Ital., my
soul, . . . against me.
Ps. 62 : 1 ; Heb., ... en-phsh of me : Gr., the psuche of me:
Lat., my anima: Ital., my anima: Douay, and E. V., my soul.
Ps. 62 : 5 ; E. V., My soul, wait thou only upon God ; for my
expectation is from him. [Would orthodoxy have David to be one
entity, calling upon his soul as another entity ? ] The Heb., has en-
phsh of me : Gr., the psuche of me : Lat., my anima : Ital, my ani
ma : Douay, and E. V., my soul.
Ps. 63: 1; Heb., God, God of me thou, at dawn I will seek
thee, (Ges. says, shhr, the verb used here, is a word altogether po
etic ; that to seek God is to long after him, citing this verse and
others), thirsteth for thee en-phsh of me, pineth with longing for
thee flesh of me, &c. [flesh of me, and en-phsh of me, are each po
etical, equivalent to Jin the verse; to /"thirst, Zpine.]
Ps. 63 : 3, 4 ; Heb., . . . lips of me shall praise thee, v. 4, kn,
rightly, or, thus, will I praise thee.
Ps. 63 : 5 ; Heb., As of fat u, and, or, yea, of fatness shall be
satiated en-phsh of me : Gr., the psuche of me : Lat., aud Ital., my
anima: Douay, my soul: E. V., my soul [i. e., I] shall be satisfied
as (with) marrow (Margin, fatness) and fatness.
Ps. 63 : 8 ; Heb., en-phsh of me : Gr., the psuche of me: Lat.,
and Ital., my anima : Douay, my soul : E. V., my soul followeth
hard after thee: [i. e., I follow, &c] — Ps. 63 : 9 ; the same in each.
Ps. 64 : 1 ; Heb., . . . from fear of enemies of me keep chay, the
breath, of me : Gr., the psuche of me : [The Greek gives psuche for
chay, as it does also for en-phsh] : The Lat. here gives, my anima :
Douay, my soul: Ital., and E. V., my life.

THEOLOGY OF THE BIBLE. 145
Ps. 66: 9; Heb., . . en-phsh of us: Gr., the psuche of me: Lat,
my anima: Douay, my soul : Ital., that hath replaced in life our
anima : E. V., which holdeth our soul in life.
Ps. 66 : 16; Heb., en-phsh: Gr., psuche: Lat. and Ital., anima:
Douay, soul: E. V., ... I will declare what he hath done for my
soul: [i. e., for me.]
Ps. 69: 1; Heb., Help, or, deliver us, God, for are come in
waters even to en-phsh : Gr., psuche : Lat., (my) anima : Ital.,
even to the anima : Douay, even unto (my) soul : E. V., unto (my)
soul, v. 2, E. V., ... I am come into deep waters where the floods
overflow me.
Ps. 69 : 10 ; Heb., u, and, abke, will distill, flow by drops, b, in,
or, by, fasting, en-phsh of me: Ital., I have pianto, tears, weeping,
(afflicting) my anima with fasting : E.. V., When I wept, (and
chastened) my soul with fasting.
Ps. 69 : 15 ; E. V., Let not the water-flood overflow me, [see
69: 1, ante.]
Ps. 69 : 18 ; Heb., come near to en-phsh of me, gal, redeem, buy
back, her ; because of enemies of me redeem me.
Ps. 69: 20; Heb., . . lb : Gr. , psuche : Lat, cor: Douay, heart :
Ital., cuore : E. V., heart.
Ps. 69 : 32 ; Heb., . . and shall live lb of you : Gr., and ye shall
live : Lat, and shall live your anima : Douay, and your soul shall
live : Ital., and your cuore shall live : E. V., and your heart shall
live. [Here the Latin gives anima, and the Douay, soul, for the
Heb. lb. And we haye seen before that heart and soul are used as
equivalents ; and in 69 : 20, the Gr. gives psuche for lb, as it does
in other places.]
Ps. 70 : 2 ; Heb., . . . seeking after en-phsh of me : Gr., the
psuche of me : Lat., and Ital., my anima : Douay, and E. V., my
soul. Ps. 71 : 10 ; Heb., . . . that watched narrowly en-phsh of me :
Gr., the psuche of me: Lat, who watched my anima: Douay, that
watched my soul : Ital., that watch, or, spy, my anima : E. V.,
that lay wait for my soul.
Ps. 71 : 13 ; Heb., Let be put to shame, iklu [from kle], let pine
away, be wasted, finished, shtni, satans; of en-phsh of me: Gr., hoi,
those, endiabaUontes, slandering, calumniating, the psuche of me :
[This Greek verb is compounded of en and diaballo, defined, to
slander, to calumniate ; and endiaballo is defined, to calumniate on
account of anything, or, on a particular occasion ; and diabolos,
10

146 THEOLOGY OF THE BIBLE.
the Gr. noun from diabaUo, is defined, an accuser, calumniator :
from diabolos is the French diable, E. V., devil :] Lat, disparaging,
speaking ill of my anima : Douay, Let them be confounded and
come to nothing that detract my soul: Ital., Let be confounded
(and) faint away the adversaries of my anima, [Graglia, in his
Italian and English Dictionary, gives avversario, a noun, and de
fines it, adversary, opposer ; and next below it, avversario, adjective,
and defines it, contrary ; and next below, avversario, noun, and de
fines it, the devil. [That's the way they make devils in Italy ; such
devils as the Popes — the Papas — have so long dealt upon as pro
ductive capital.] The E. V. in the verse is, Let them be confound
ed (and) consumed that are adversaries to my soul : [Why did not
our translators take the third avversario above given, and say, the
devils to my soul. Perhaps they would have done so if they had
seen that the word in the Hebrew here is satan in the plural, satans,
the very word where they so often give Satan and Devil, and that,
too, with capital S, and capital D.]
Ps. 71 : 23 ; Heb., Shall celebrate with shouting, lips of me ki,
when, shall sing she to thee u, even, en-phsh, breath, of me, which
hast redeemed, or, preserved, delivered from danger, thou : Gr., the
psuche of me: Lat., shall exult, or, frisk about, be frolicksome, mv
lips, when I shall sing to thee, et, even, my anima, which thou hast
redeemed, or, rescued, recovered : Ital., The my lips shall rejoice,
when I to thee shall sing psalms ; and, together my anima, the
which thou hast redeemed : Douay, My lips shall greatly rejoice,
when I shall sing to thee ; and my soul which thou hast redeemed :
E. V., the same.
Ps. 72: 13; Heb., . . . en-phshs : Gr., the psuchas: Lat, ani
mas: Ital., the persons: Douay, He shall spare the poor and the
needy: and he shall save the souls of the poor : E. V., the same,
except that it gives needy for the last word. Read v. 12 in E'. V.
Ps. 72: 14; Heb., From vexation and oppression he shall re
deem, or, buy back, en-phsh of them, u, yea, shall be precious dm,
the blood, of them in eyes of him : [blood and en-phsh, breath, here
mean the same, each being put for life:] The Gr. has, the psuchas,
and, the name of them : Lat., animas of them, and the name of
them : Douay, He shall redeem their souls from, &c. ; and their
names shall be honourable in his sight : Ital., He shall redeem the
vita, life, of them from fraud and violence ; and the blood of them
shall be precious before him : E. V., He shall redeem their souls from
deceit and violence : and precious shall their blood be in his sight.

THEOLOGY OF THE BIBLE. 147
Ps. 72: 15 ; E. V., And he shall live.
Ps. 73 : 21 ; Heb., So that was embittered lb of me, (see Ges.,
hmts, citing this verse.) [We have, bitter of en-phsh, and bitter of
ru-ach.] Ps. 74 : 19 ; Heb., Give not to beasts en-phsh of turtle dove of
thee, (i. e., says Ges., the people especially dear to thee, citing this
verse, under tur), chayt, breaths, of afflicted of thee forget not to
perpetuity : Gr., Deliver not to wild beasts psuchen avowed openly
to thee, the psuchon of the poor of thee forget not to end, or, wholly :
[The Gr. here uses psuche for en-phsh, and psuche for chay.] The
Lat. uses anima for each psuche : The Douay, Deliver not, &c,
using souls in both places : Ital., Give not to the wild beasts the
life of thy turtle dove ; forget not perpetually the assemblage of
thy poor afflicted: E. V., O deliver not the soul of thy turtle dove
unto the multitude (of the wicked) : forget not the congregation of
thy poor for ever.
Ps. 77: 2 ; Heb., . . . refused en-chm, [an onomatopoietic, before
given,] to draw breath forcibly, en-phsh of me, [i. e., I refused to
be comforted ; see Ges., nhm.] Ps. 77 : 3 ; Heb., ... I talked with
myself, and fainted, or, languished, ru-ach, the breath, of me, [see
Ges., under shih, and othph, citing this verse and "others, under
both.] Ps. 77 : 4 ; Heb., ... I was agitated, or, disturbed, and spoke
not. [See Ges., phom, citing this verse and others.] Gr. v. 2, re
fused to be called forth, the psuche of me, v. 3,,. . and oligopsuchese
became of little breath, the pneuma, breath, of me : v. 4, 1 was dis
turbed and spoke not. The Lat. in v. 2 is, refused to be comforted
my anima : v. 3, and failed, or, fainted, my spiritus : v. 4, turbatus
sum, I was disordered, or, disturbed, and spoke not : Douay, v. 2,
my soul refused to be comforted : v. 3, and my spirit swooned away :
v. 4, 1 was troubled, and I spoke not : Ital., v. 2, my anima has re
fused to be comforted : v. 3, 1 complain, and the my spirito is grieved,
or, vexed : v. 4, 1 am wholly astonished, and not am able to speak :
E. V., v. 2, my soul has refused to be comforted : v. 3, and my
spirit was overwhelmed : v. 4, I am so tronbled that I cannot
speak. [It is plain, that the Heb. en-phsh and rurach ; Gr., psuche
and pneuma ; Lat., anima and spiritus ; Ital., anima and spirito ;
Douay, and E. V., soul and spirit, mean the same, namely, breath;
and that each with my, mean the same as I, in v. 4.]
Ps. 78 : 18; The Hebrew here has lb and en-phsh ; the Greek,
kardia and psuche; the Lat., cor and anima; the Douay, hearts

148 THEOLOGY OF THE BIBLE.
and desires ; the Ital., cuore and voglia, desire ; the E. V., heart
and lust.
Ps. 78: 50; Heb., He made level a by-way for nostrils of him,
(i. e., says Ges., under phis, he let his anger loose, citing this verse
and others,) he preserved not, or, kept not safely, from death en-
phsh of them, u, but, or, and, chayt, the breaths of them in death
he shut up, or, to death he delivered. The Gr. is, he spared not,
or, excused not, from death the psuchon of them, kai, and, the cat
tle of them in death he locked up together: Lat, he .saved not, or,
spared not, from death animas of them, and cattle of them in death
he shut up : Ital., (And) he had levelled the by-path to his anger,
(and) not had saved, or, delivered, the anima of them from death,
and had given their cattle to mortality : Douay, He made a way
for a path to his anger : he spared not their souls from death, and
their cattle he shut up in death : E. V., He made a way to his
anger ; he spared not their soul from death, but gave their life over
to the pestilence.
Ps. 81 : 12 ; Heb., u, therefore, or, and, I sent them, or, let them
go, b, in, or, on account of, or, according to, shrirut, the hardness,
or, stubbornness, of lb of them, [see Ges., under that word, citing
this verse and others:] Gr. of the kardia of them: Lat., cor: Ital.,
Therefore I them have given over to the hardness of their cuore :
Douay, So I let them go according to the desires of their heart :
E. V., So I gave them up unto their own hearts' lust.
Ps. 84 : 2 ; Heb., Became pale, u, yea, gm, indeed, pined away,
or, was wasted, en-phsh of me for courts of Jehovah, lb of me u
flesh of me have celebrated with shouting to God living : (So given
by Ges., under mn, citing this verse and others :) Gr., Longeth kai
yea, fainteth the psuche of me, . . . the kardia of me kai flesh of
me have been transported with joy in God living : Lat., anima,
cor, caro : Douay, My soul longeth and panteth for the courts of
the Lord. My heart and my flesh have rejoiced in the living God :
[my soul, my heart, my flesh, are each, put poetically for I, David :]
Ital., My anima longeth for the Courts of the Lord, e, yea, fainteth
away ; my cuore e my came, flesh, cry out, &c. See E. V.
Ps. 86:2; Heb., Guard, or, keep safe, en-phsh of me [i. e., me],
for hsid, excellent, pious, I; keep safe obd, the servant, of thee, thou
God of me, &c. : [enphsh of me, and, the servant of thee, mean the
same, namely, David.]
Ps. 86 : 4 ; Heb., shmh, gladden, make joyful, en-phsh, the
breath, of servant of thee, for to thee, Jehovah, en-phsh, the breath,

THEOLOGY OF THE BIBLE. 149
of me I will lift up, or, I lift up: Ital., I lift up : Gr., the psuche,
twice: Lat, anima, twice: Ital., anima, twice: Douay, soul,
twice : See E. V.
Ps. 86 : 12 ; E. V., I will praise thee, O Lord my God, with all
my heart, Heb. lb.
Ps. 86 : 13; Heb., ki, that, or, for, hsd, the kindness, benevo
lence, of thee great upon, or, oyer, me u, even, etslt [see ntsf] thou
hast drawn out, pulled away, snatched, delivered, en-phsh of me
[i. e., me] from shaul beneath, or, under: Gr., the psucheof me from,
or, out of, hades the most inferior, lowest : Lat, my anima out of
infernus inferiori, [comparative degree of the adjective inferus be
neath, below ; which adjective inferus is sometimes rendered by
the Douay, hell] : Douay, and thou hast delivered my soul out of
the lower hell : Ital., e thou hast recovered my anima from the
bottom of the sepolero : E. V., and thou hast delivered my soul
from the lowest hell (margin, or, grave).
Ps. 86: 14; Heb., en-phsh: Gr., psuche: Lat, anima: Ital.,
anima: Douay, my soul : E. V., and the assemblies of violent (men)
have sought after my soul.
Ps. 88 : 3 ; Heb., For is satiated of evils en-phsh of me, u, life
of me to shaul is caused to touch : Gr., For is satiated, or, filled up,
of evils the psuche of me, kai, the life of me to hades is caused to
approach : The Lat. has my anima, and, my life to infernus, &c. :
Ital., my anima, . . . e my life is arrived even to the sepolero : Dou
ay, For my soul is filled with evils : and my life hath drawn nigh
to hell : E. V., For my soul is full of troubles, and my life draweth
nigh unto the grave : Ps. 88 : 9, mine eye mourneth [for, I mourn].
Ps. 88 : 14 ; Heb., Why, Jehovah, rejectest thou en-phsh, the
breath, for desire, petition, prayer, of me, hidest face of thee from
me: The Gr. for en-phsh here gives, petition, prayer: Lat. and
Douay, my 'prayer : Ital., my anima: E. V., my soul.
Ps. 89 : 48 ; Heb., What man breatheth, or, liveth, and not
shall see, or, experience, death ? can he cause to escape, or, deliver,
enphsh of him [i. e., himself] from hand of shaul: Gr., the psuche
of him from hand of hades? Lat, his anima from hand of inferus?
Douay, that shall deliver his soul from the hand of hell ? Ital., his
life from hand of the sepolero? E. V., shall he deliver his soul from
the hand of the grave ?
Ps. 94 : -17 ; Heb., Unless Jehovah had been helper to me, quick
ly had lain down in place of silence enphsh of me : [i. e., I had,
&c] (Ges., under dume, which he defines, silence, place of silence,

150 THEOLOGY OF THE BIBLE.
says, it is poetically used for hades, citing this verse, and Ps. 115:
17) ; and the Gr. gives here, the psuche of me in hades: Lat., my
anima in inferno : Douay, my soul had almost dwelt in hell : Ital.
in a little while my anima would have been fixed in the silence :
E. V., my soul had almost dwelt in silence.
Ps. 94: 19; Heb., b, according to, multitude of agitations in qrb,
inwards, entrails, of me, consolations of thee have smoothed ertrphsh
of me : Gr., According to the multitude of pains of me in the kar-
dia of me, the consolations of thee have contented the psuche of me :
Lat, According to the multitude of my pains in my cor, thy con
solations have made glad my anima: Douay, According to the
multitude of sorrow in my heart, thy comforts have given joy to
my soul : Ital., When (I have been) in great thoughts within me,
thy comforts have cheered my anima : E. V., In the multitude of
my thoughts within me thy comforts delight my soul.
Ps. 94 : 21 ; Heb., They press upon en-phsh of just, u blood of
innocent, or, pure, they declare guilty, or, condemn : [en-phsh, and
blood, mean the same here :] Gr., They hunt upon, or, after, the
psuche of, &c. : Lat., They lie in wait on anima of, &c. : Douay,
They will hunt after the soul of the just, and will condemn inno
cent blood : Ital., They run by companies against the anima of the
just, and condemn the blood innocent : See E. V.
Ps. 97 : 10 ; Heb., ... he guardeth en-phsh of excellent, or,
pious, of him : from hand of unrighteous he snatcheth them.
Ps. 103 : 1 ; Heb., Let praise en-phsh, the breath, of me Jeho
vah, u, even, or, yea, all inwards, entrails, of me, name sacred, or,
holy, of him: Gr., the psuche of me, kai all ta, those [things, under
stood] inside of me : Lat, my anima, et, even, all which [in the
plural] in the inward parts of me are : Ital., consecrate, or, let
consecrate, [i. e., hallow], my anima, the Signore, e all the my in-
teriora, entrails, (hallow) his name holy : Douay, Bless the Lord,
O my soul : and let all that is within me bless his holy name :
See E. V.
Ps. 103 : 2 ; Heb., Let celebrate en-phsh of me Jehovah ;
Ps. 103 : 4 ; E. V., Who redeemeth thy life from destruction.
Ps. 103 : 22 ; Heb., ... let celebrate en-phsh of me Jehovah.
Ps. 104: 1 ; Heb., Let celebrate en-phsh of me Jehovah.
Ps. 104: 35 ; Heb., ... let celebrate en-phsh of me Jehovah;
celebrate, or, praise, ye Jehovah. In 104: 33, the Heb. is, I will
celebrate in song to Jehovah while breathe, or, live, I ; I will sing
to God of me in yet of me ; [en-phsh in the foregoing, and other

THEOLOGY OF THE BIBLE. 151
like passages, is poetical only so far as the breath is called upon to
celebrate, and sing. How could David sing but with breath : yet
it is not the breath that sings, any more than it is the tongue, the
mouth, the lips ; which are so often called upon to give praise, and
to sing. It is David that celebrates, sings, gives praise. The Heb.
uses every part of the body, inside and outside, in the same figura
tive manner. If the reader prefer, for the imperative in the fore
going verses, Celebrate, instead of Let celebrate, and to put 0 before
en-phsh of me, so as to read, Celebrate 0 en-phsh of me Jehovah,
where the E. V. has Bless the Lord, O my soul ; then O enphsh of
me, E. V. , O my soul, is poetical for O David, as in the song of
Deborah, before given, it is poetical for O Deborah.]
Ps. 105 : 18; Heb., They afflicted in, or, with, fetters feet of
him ; iron came to en-phsh of him : Gr., the psyche of him [in the
nominative] passed through iron : Lat., iron passed through ani
mam [accusative] of him : Douay, the iron pierced his soul: Ital.,
his person was laid in irons : E. V., he was laid in iron : (Margin,
his soul came into iron, citing Ps. 107 : 10.)
Ps. 105: 20; E. V., The king sent and loosed him, . . . and let
him go free. [Was it his orthodox soul that was in irons ?]
Ps. 105 : 22 ; Heb., To put in bond, or, bind by vow, princes of
him at en-phsh of him ; or, to bind by vow princes, or, leaders, of
him, like as en-phsh of him [i. e., like as himself:] The Gr. here is,
To discipline his chief magistrates as, or, just as, himself: Lat,
That he might instruct the chiefs of him like as himself: Douay,
That he might instruct his princes as himself: Ital., To hold in, or,
with, curb, or, bridle, his princes at his senno, sense : E. V., To bind
his princes at his pleasure.
Ps. 106 : 5 ; E. V., . . . that I may rejoice,
Ps. 106: 14 ; Heb., But longed a longing, or, lusted a lust, &c.
Ps. 106 : 15 ; Heb., And he gave to them askings of them, u
sent pining in en-phsh of them : Gr., surfeit into the psuche of them:
Lat, saturation into animas of them: Ital, but sent the leanness
into their persons: Douay, And he gave them their request, and
sent fulness into their souls : E. V., And he gave ' them their re
quest : but sent leanness into their soul.
Ps. 107 : 5 ; Heb., Hungry and thirsty, en-phsh of them in them
fainted. Ps. 107 : 9 ; Heb., For he hath satisfied en-phsh thirsty, u en
phsh stricken with hunger hath filled of [i. e., with] that which is
good: Gr., For he hath satisfied psuchen empty, and thirsting hath

152 THEOLOGY OF THE BIBLE.
filled agathon [genitive plural of the adjective] of, with, good
[things, understood] : Lat., animam empty, . . . animam hungry :
Douay, For he hath satisfied the empty soul, and hath filled the
hungry soul with good things: Ital., For he hath satisfied the ani
ma made dry, and hath filled with good [things, understood] the
anima starved, or, hungry: E. V., For he satisfieth the longing
soul, and filleth the hungry soul with goodness.
Ps. 107: 18; Heb., Every food abominated en-phsh, breaths, of
them, u igiou, and were exhausted even to gates of death, [the
breaths which abominated food were exhausted, or, it may be, the
persons whose breaths abominated food were exhausted, &c]
Ps. 107 : 26 ; Heb., . . . en-phsh of them b calamity floweth
down, &c. (Figuratively, says Ges., under mug, to be dissolved
with fear and alarm.)
Ps. 109 : 18 ; Heb., . . . into qrb, entrails, bowels, of him.
Ps. 109 : 20 ; Heb., This^Aofo, the wages (Ges., for the word in
this place gives, wages, citing this verse and Lev. 19: 13,) of
satans of me from with Jehovah, or, from Jehovah himself, u, even,
of those speaking evil against en-phsh of me : Gr., This the thing
of those endiaballonton, calumniating, me from kurios, kai, even, of
those speaking evils against the psuche of me: Lat, anima: Dou
ay, This is the work of them who detract me before the Lord ; and
who speak evils against my soul: Ital., (such) let be, from part of
the Signore, the recompense of the my avversari, adversaries, [or,
devils, if we take Graglia's definition of the same noun given the
second time in his Dictionary,] e yea, of them that speak of evil
against my anima. [In Ps. 106 : 37, and in other places, the E. V.
gives yea, where the Ital. is e.] E. V., (Let) this (be) the reward
of mine adversaries from the Lord, and of them that speak evil
against my soul.
Ps. 109: 30; E. V., I will greatly praise the Lord with my
mouth ; [equivalent to, with my en-phsh, breath.]
Ps. 109 : 31 ; Heb., For he stood on the right hand of oppressed,
to deliver from judgers, or, condemners, of en-phsh of him : Gr.,
from those pursuing the psuche of me: Lat, my anima: Douay,
Because he hath stood at the right hand of the poor, to save my
soul from persecutors : Ital., Because he stands at the right hand
of the poor to save, or, defend, (him) from them that him condemn
to death : E. V., For he shall stand at the right hand of the poor,
to save (him) from them that condemn his soul.
Ps. Ill : 1 ; Heb., Hellu ihe, celebrate Jehovah : [For these two

THEOLOGY OF THE BIBLE. 153
Heb. words our word Halleluiah is given.] I will celebrate, or,
praise, Jehovah b all lb: Gr., whole kardia of me : Lat, whole cor:
Douay, with my whole heart: Ital., with all the cuore: E. V.,
with (my) whole heart : [The one word lb expresses all that is so
often expressed by the cumulated words in E. V. heart, soul, mind,
and sometimes strength, added.]
Ps. 116: 3, 4; Heb., Surrounded me (poetical, says Ges., under
aphph, citing this verse and others :) cords, or, pangs, of death, u,
yea, the shuttings in, or, distresses, of shaul happened to, or, befell,
me, (see Ges., mtsa, citing this verse, and others :) v. 4, u, distress
and grief I came to. Then, on the name of Jehovah called I : Je
hovah, preserve en-phsh of me : (i. e., says Ges., under mlth, pre
serve my life, citing this verse and others :) The Gr., in v. 3, has
hades : v. 4, kai the name of kurios I called upon, O Jeurie, save,
or, protect, preserve, the psuche of me : The Lat., has infernus in
verse 3 : my anima in v. 4 : Ital., v. 3 ; The ligatures of death me
had encompassed, e, yea, the distresses of the sepolero to me had
gathered : I had found, or, met with, anguish, or, vexation, and
grief, or, sorrow : v. 4, But I called upon the name of the Signore,
(saying,) Alas ! Signore, deliver my anima : Douay, v. 3, The sor
rows of death have compassed me : and the perils of hell have found
me. I met with trouble and sorrow : v. 4, and I called upon the
name of the Lord. O Lord, deliver my soul: E. V., The sorrows
of death compassed me, and the pains of hell gat hold upon me : I
found trouble and sorrow: v. 4, Then called Zupon the name of
the Lord: O Lord, I beseech thee, deliver my soul. [i. e., me.]
Ps. 116 : 6 ; E. V., . . . I was brought low, and he helped me.
[This is all that is meant in v. 3, 4.]
Ps. 116 : 7; Heb., Return, or, be restored, en-phsh of me, to re
pose, or, quiet, of thee, for Jehovah hath done good upon thee:
[quiet breath signifies quiet mind, or, feelings.]
Ps. 116: 8; Heb., For he hath drawn out, or, delivered, en
phsh of me from death,
Ps. 118: 17; E. Y.,L shall not die, but live, and declare the
works of the Lord.
Ps. 118 : 18 ; E. V., ... he hath not given me over unto death.
Ps. 118 : 21 ; E. V., I will praise thee;
Ps. 119: 2; E. V., Blessed (are) they that seek him with the
whole heart. (Heb. lb.)
Ps. 119: 10; E. V., With my whole heart (Heb. lb) have I
sought thee :

154 THEOLOGY OF THE BIBLE.
Ps. 119: 17 ; E. V., . . . (that) I may live, and keep thy word.
Ps. 119: 20; Heb., grse, is crushed, (so Ges., under grs, citing
this verse,) en-phsh, the breath, [for, desire,] of me for, or, by reason
of, desire, or, longing for, mshphthi, the justnesses, things which are
right, or according to law, of thee, at every fit time : Gr., Hath de
sired earnestly, or, longed for, the psuche, breath, [for desire,] of me
the krimata, decisions, resolutions, judgments, of thee at every fit
time : Lat., hath desired, or, lusted after, or, coveted, my anima to
long for thy justifications at every opportunity, or, time : Douay,
My sowZhath coveted to long for thy justifications, at all times : Ital.,
The my anima longeth with love to thy laws at, or, in, every op
portunity, or, time : E. V., My soul breaketh for the longing (that
it hath) unto thy judgments at all times.
Ps. 119: 25; Heb., Is glued, or, adhereth firmly, to dust, or,
ground, en-phsh of me ; make me alive, &c.
Ps. 119: 28; Heb., dlphe, drippeth, sheddeth tears, weepetb,
en-phsh of me, from sadness ; [see Ges., dlph, and tuge], preserve
alive me, &c. (Ges., under qum, citing this verse.)
Ps. 119 : 40; E. V., Behold, I have longed for thy precepts : v.
47, 1 will delight myself in thy commandments.
Ps. 119 : 81 ; Heb., Pineth en-phsh of me, &c. : v. 82, Pine eyes
of me, &c. [The Heb. verb is the same in both verses.] The Greek
verb is the same in both verses : The Lat. verb is the same in both
verses : The Ital. verb is the same in both verses : The Douay gives,
my soul hath fainted, in v. 81 ; and, my eyes have failed in v. 82 :
SeeE. V.
Ps. 119 : 85 ; E. V., The proud have digged pits for me. [We
have had, digged a pit for en-phsh of me.]
Ps. 119 : 95 ; Heb., For me have lain in wait wicked to kill me;
[we have had, lie in wait for en-phsh of me : and, kill en-phsh.]
Ps. 119 : 109; Heb., en-phsh of^me in hand of me continually.
Ps. 119 : 110 ; E. V., The wicked have laid a snare for me.
Ps. 119 : 16 ; E. V., Uphold me . . . that I may live.
Ps. 119: 129; Heb., Admirable the precepts of thee, therefore
observeth them en-phsh of me : [i. e., therefore I observe them.]
Ps. 119: 131; Heb., Mouth opened I and breathed hard, or,
panted, because for thy precepts I breathed after.
Ps. 119 : 167; Heb., Hath watched en-phsh, the breath, of me
precepts of thee, u, yea, aheb, hath breathed after, them strongly.
Ps. 119 : 168; Heb., I have watched thy precepts.
Ps. 119 : 171 ; E. V., My lips shall utter praise,

THEOLOGY OF THE BIBLE. 155
Ps. 119 : 174 ; Heb., I have breathed after welfare of [i. c, pro
ceeding from] thee,
Ps. 119 : 175 ; Heb., Let live en-phsh of me, and she shall cele
brate, or, sing, to thee; [i. e., Let me live, and I will, &c]
Ps. 120 : 2 ; Heb., Jehovah preserve en-phsh of me from lips of
lie, from tongue of deception: Gr., psuche: Lat., anima: Ital.,
anima: Douay and E. V., deliver my soul, &c.
Ps. 120: 6; Heb., en-phsh of me: Gr., psuche: Lat, anima:
Ital., my person: Douay and E. V., my soul.
Ps. 121 : 7 ; E. V., The Lord shall preserve thee from all evil :
he shall preserve thy soul: Heb., ensphsh, breath, [for life,] of thee;
[equivalent to thee in the first branch of the verse.]
Ps. 123 : 4 ; Heb., en-phsh : Gr., psuche : Lat., anima : Douay,
our soul : Ital.,- our anima is greatly satiated with scorn, &c. : E. V.
Our soul, See. [Here we have en-phsh, the breath, of scorn ; equi
valent to ru-ach, the breath, Douay, and E. V., spirit, of scorn.]
Ps. 124 : 2, 3, 4, 5; E. V., . . . when men rose up against us;
then they had swallowed us up quick. [The Heb., Gr., Lat., Ital.,
and Douay, give, alive] : v. 4, Then the waters had overwhelmed
us, the stream had gone over our soul: v. 5, Then the proud waters
had gone over our soul. [See Jonah 2 : 3, 5.]
Ps. 124 : 7 ; E. V., Our soulis escaped as a bird out of the snare
of the fowlers : the snare is broken, and we are escaped.
Ps. 130: 5, 6; E. V., I wait for the Lord, my soul doth wait,
and in his word do I hope. My soul (waiteth) for the Lord more
than they that watch for the morning. [Would we confine the
singer, or even a prose writer, to T all through, or to my soul all
through ?]
Ps. 131 : 2 ; The Heb. has, en-phsh of me, and, en-phsh of me:
Gr., the psuche of me, and, the psuche of me: Lat, my anima
twice : Douay, my soul, twice : Ital., my anima twice : E. V., my
self, for the first, my anima, and, my soul, for the second : [right,
certainly ; for myself and my soul mean the same ; but why not
give myself for both ?]
Ps. 136 : 24 ; E. V., And hath redeemed us from our enemies :
[We have had, redeemed en-phsh of us from enemies.]
Ps. 136: 25; Heb., He giveth food to every flesh; [i. e., of
course, to every breathing flesh ; and every flesh is equivalent to
every en-phsh.]
Ps. 138 : 3 ; Heb., In day cried out I, thou answeredst me, thou
renderedst me courageous (so given by Ges., under reb, citing this

156 THEOLOGY OF THE BIBLE.
verse) ; b en-phsh, breath, of me strong. [Strong en-phsh, breath,
is often used for courage ; and ru-ach, breath, Douay, and E. V.,
spirit, is also used for courage.]
Ps. 139 : 14 ; E. V., I will praise thee ; for lam fearfully (and)
wonderfully made: marvellous (are) thy works; and (that) my
soul knoweth [i. e., Zknow,] right well. (Ges., under en-phsh, says,1
en-phsh of me, means I, and me, and en-phsh of thee, thou, citing
passages.] Ps. 140 : 1 ; E. V., Deliver me from the evil man : preserve me
from the violent man : v. 5, The proud have laid a snare for me,
Ps. 141: 7; Heb., shaul: Gr., hades: Lat, infernus: Douay,
hell: Ital., the sepolero: E. V., the grave.
Ps. 141 : 8 ; Heb., But to thee, Jehovah, God of me, eyes of me
hke, distilling, flowing by drops, (Ges., says, the primary syllable
bk imitates the sound of falling drops,) have I taken refuge, do not
pour out enrphsh of me. (Ges., under ore, cites this verse, and gives
the Heb. words, and renders, " pour not out my soul, i. e., says he,
pour not out my blood. [And we have seen that en-phsh, the breath,
is in, or, by means of, the blood.]
Ps. 141 : 9 ; E. V., Keep me from the snares (which) they have
laid for me.
Ps. 141 : 10 ; E. V., . . . whilst that I withal escape.
Ps; 142 : 1 ; Heb., With voice of me to Jehovah I have cried ;
with voice of me to Jehovah I have made supplication ; [voice is
equivalent to en-phsh, breath.]
> Ps. 142 : 2 ; Heb., I have poured out to face of him shih, the
quarrel, of me ; (Ges., under shih, gives quarrel, citing this verse
and others : he also gives for shih, speech, discourse, citing 2
Kings 9: 11.)
Ps. 142 : 3 ; Heb., b, At, or, In, etothph, [infinitive of the reflex
form of the verb othph,] to cover itself, ol, upon, or, over, me ru-
ach, the breath, of me, u, then, thou knewest ntibe, the foot-path,
by-way, (a poetio word, says Ges., citing Job 28: 7, and others,) of
me. [The verb used in Job 30 ; 16, is also in the reflex form; see
that verse, before given ; en-phsh is there used ; here ru-ach is used ;
each meaning breath. A profuse shedding of tears is, no doubt,.
meant both there and here.] The Gr., in Ps. 142 : 3 is, At, or, In,
the going out, or, fainting out, of me, the pneuma, breath of me :
Lat, At, or, In, the failing, or, fainting, out of me my spiritus :
Douay, When my spirit failed me : Ital., Whilst the my spirito
fainted away upon, or, in me : E. V., When my spirit was over-

THEOLOGY OF THE BIBLE. 157
whelmed within me, then thou knewest my path. [It is thus shewn,
that the Heb. ru-ach, Gr., pneuma,Lat., spiritus, Ital., spirito, Dou
ay, and E. V., spirit, means breath. ]
Ps. 142 : 4 Heb., ebith, [causative form of the verb nbth,] Being
caused to look at, regard, imin, the right, u, so that, rae, I enjoyed
the light, (Ges. says, rae absolute is used for, to enjoy the light,
Gr., blepein; more fully, says he, to see the sun, citing Eccl. 7 : 11.)
u, and, or, but, no one I, to, me, being a friend, or, acquaintance,
abd, perished, was lost, flight, or,' refuge, from me, no one asking
for, or, caring for, en-phsh of me : [i. e., for me :] Gr., Having ob
served, or, perceived, or, comprehended, ta dexia [the plural of the
adjective dexios] the right (things) and epiblepon, beheld the light,
wherefore not was ho, who, recognizing me, apoleto, [from apol-
lumi, so often before "used,] was lost, perished, flight from me, and
not is ho, who, seeking out the psuche of me : Lat., . . . and not is,
who inquireth for my anima : Douay, I looked on my right hand,
and beheld : and there was no one that would know me. Flight
hath failed me : and there is no one that hath regard to my soul :
Ital., . . . not (there is) anybody that may have care of the my
anima : E. V., I looked on (my) right hand, and beheld, but (there
was) no man that would know me : refuge failed me ; (margin,
perished from me ;) no man cared for my soul. [i. e., for me.] (Mar
gin, no man sought after my soul.)
Ps. 142 : 6 ; Heb., v. 7, . . . deliver me from pursuers of me, for
swift footed above, or, beyond,, me.
Ps. 142 : 7 ; Heb., eutsiae, [causative form of itsa,] cause to
come forth, from, or, out of, prison en-phsh of me, that I may pro
fess publicly, or, celebrate, name of thee, ki, when, shall surround
just, ki, when, thou shalt do good, or, repay, upon me, (equivalent
to en-phsh of me, says Ges., under gml, citing this verse, and Prov.
11: 17; Ps. 13: 6; 116: 7.) [See also 116: 8.] The Gr., in 142 :
6 has, the psuche of me out of prison: Lat., my anima: Douay,
Bring my soul out of prison, that I may praise thy name : the just
wait for me, until thou reward me : Ital., Drag forth from prison
the my anima ; that I may celebrate thy name, the just me shall
surround, or, encompass, when thou to me shalt have made, or,
caused, the my retribution : E. V., Bring my soul out of prison,
that I may praise thy name : the righteous shall compass me about ;
for thou shalt deal bountifully with me. [Me and my soul mean the
same.] Ps. 143 : 3 ; Heb., For hath pursued enemy en-phsh of me, dka,

158 > THEOLOGY OF THE BIBLE.
hath crushed, to arts, earth, or, ground, life of me, hath caused me
to return into darknesses [for, darkness] as dead [in the plural] of
time long past : Ital., . . hath caused me to lie down, &c. ; Douay,
For the enemy hath persecuted my soul: he hath brought down
my life to the earth. He hath made me to dwell in darkness as
those that have been dead of old : See E. V.
Ps. 143 : 6 ; Heb., I have spread out hands of me to thee, en
phsh of me, as arts, a land, languishing to, or, for, thee : (Ges., un
der phrsh, gives, spread out, citing this verse and others :) Douay,
I stretched forth my hands to thee : my soul is as earth without
water unto thee : Ital., I unfold to thee the my hands, the my ani
ma (is attentive) to thee, as terra, earth, or, land, dry: E. V., I
stretch forth my hands unto thee : my soul (thirsteth) after thee as
a thirsty land.
Ps. 143: 8 ; Heb., Cause me to hear at, or, in, morning hsd, the
mercy, grace, favour, of thee ; for in thee have I set my hope : cause
me to know way which I shall go ; for to thee have I lifted up en
phsh of me.
Ps. 143: 11 ; Heb., For sake of name of thee, Jehovah, ("what
thy name or character bids us to expect, for God is regarded as be
ing merciful, as has been well remarked by Winer," says Gesenius,
under mon,) give me life, or, make me alive, or, cause me to live
again ; in rectitude of thee cause to come forth from enemy en-phsh
of me : [i. e., me.] We are told, that the last enemy is death. The
Psalmist may well be thought to have here uttered a prayer that
he may become a child of the resurrection. The last clause of v.
10 is, Heb., lead me forth unto arts, an earth, of uprightness. Of
course orthodoxy can't admit that a prayer to be raised from the
dead could ever be made by any of the holies ; for orthodoxy says,
all the dead will be raised, good and bad ; but when we have
learned the true system of the Scriptures, we must admit that the
Scripture writers understood that system. And, understanding it,
it would be strange indeed if no such prayer was ever offered by
any of them. The truth is, that any one who reads the Bible after
having learned its true system, will find its teaching of the resur
rection of the just only in a great number of passages scattered
throughout its pages, where one who reads the E. V. only, and that
under the teachings of orthodoxy, could not imagine it to be. And
the next verse of this chap, is :
Ps. 143 : 12 ; Pleb., u, And, or, But, in hsd, mercy, grace, favour,
of thee thou wilt extinguish (Gr., exolothreuseis, thou wilt anni-

THEOLOGY OF THE BIBLE. 159
hilate) enemy of me, u, yea, thou wilt cause to be lost, to perish,
all oppressing en-phsh of me ; [i. e., me ;] for I, servant of thee.
Ps. 145 ; 16 ; Heb., . . even satisfying to every chay, breathing,
rtsun, the will, pleasure, desire : [chay, and rtsun, are each equiva
lent to en-phsh, breath, for, desire, as in many places before given.]
Ps. 145 : 21 ; E. V., my mouth shall speak the praise of the
Lord [Heb., of Jehovah.]
Ps. 146 : 1 ; E. V., Praise the Lord, O my soul, [poetical, for,
O David,] v. 2, E. V., While Zlive will Jpraise the Lord : J" will
sing praises, &c.
Ps. 150 : 6 ; Heb., Let every that nshme, breath, celebrate, or,
praise, Jehovah : Gr., Let every psuche, breath, praise the Lord :
Lat, every spiritus, breath: Douay, Let every spirit praise the
Lord : Ital., Let every (thing that hath) flato, breath, praise the
Lord: E. V., Let every thing that hath breath praise the Lord.

PROVERBS.

Prov. 1 : 18; Heb., u they, or these, for blood of them lie in
wait ; they lie in wait for en-phsh of them : [blood and en-phsh,
breath, mean the same, namely, life :] The Greek does not usepsuche
in the verse : It gives slaughter, and, of men : Lat., blood, and ani
ma: Douay, blood, and, souls: Ital., blood, and, anima: E. V.,
blood, and lives.
Prov. 1 : 19 ; Heb., enphsh: Gr., psuche : Lat., anima : Douay,
the souls : Ital., the anima : E. V., the life.
Prov. 2 : 10, 11 ; Heb., When shall entet wisdom into lb of thee,
and knowledge to en-phsh of thee shall be pleasant, v. 11, thee,
twice: v. 12, thee.
Prov. 3 : 1 ; E. V., ... let thine heart [Heb. lb] keep my com
mandments. Prov. 3 : 5 ; E. V., Trust in the Lord with all thine heart ;
[Heb. lb.]
Prov. 3:22; Heb. u they shall be chay-im, breaths, or breathings
to en-phsh, the breath, of thee, [equivalent to, they shall be breaths,
or, breathings, to thee,] and gracefulness to throat of thee : [i. e.,
to thy speech, thy words.] Gr., That may live the psuche of thee,
and gracefulness may be about, or, in relation to, thy throat, or,
neck : Lat., And there shall be life to thy anima, and grace, or,

160 THEOLOGY OF THE BIBLE.
gracefulness, or acceptableness, to thy jaws : Douay, And there
shall be life to thy soul, and grace to thy mouth : Ital., And they
shall be life to thy anima, and grace, or, agreeableness, to thy throat :
E. V., So shall they be life unto thy soul, and grace to thy neck.
Prov. 6 : 2 ; E. V., Thou art snared, &c.
Prov. 6 : 16 ; Heb., Six these hateth Jehovah, u, yea, seven,
abominations of en-phsh of him : G., psuche: Lat, anima : Douay,
soul: Ital., to his anima: E. V., an abomination unto him.
Prov. 6 : 21 ; Heb., lb: Gr., psuche: Lat, cor: Ital., cuore:
Douay, and E. V., heart.
Prov. 6:26; Heb., en-phsh : Gr., psuche : Lat, anima : Douay,
soul: Ital., anima: E. V.„ will hunt for the precious life.
Prov. 6 : 30 ; Heb., Not shall they, or, not may they, [The
Heb. has no subjunctive mood ; the future tense of the indicative
is used for the subjunctive,] contemn I, with regard to, thief, ki,
even, steal he to fill enphsh of him when he is hungry. Ges., under
buz, renders here, " they do not despise a thief," i. e., says he, they
do not let him go unpunished. And our Eds. give in the margin,
" i. e., men do not overlook the crirae as unworthy of notice." [I
have never known such a defence set up in court.] The Greek has
psuche in the verse : The Lat, anima : Douay, to fill his hungry
soul: Ital., to satisfy himself: E. V., to satisfy his soul: [We have
had appetite in the E. V., where the Heb. is en-phsh?^
Prov." 6 : 32 ; Heb., Committing adultery [i. e., He who com-
mitteth adultery] with a Woman is devoid of lb, heart, soul, mind;
mshhit, a snare, or, destruction, of en-phsh of him he prepareth,,or,
maketh ready : Gr., . . . apoleian, loss, perdition, destruction, to the
psuche of him procureth : Lat., by reason of want of cor perdet shall
lose, throw away, abolish, waste, destroy, his anima : Douay, for
the folly of his heart shall destroy his own soul : Ital., Who com-
mitteth adultery with a woman (is) short of sense : who would
perder, lose, waste, his anima let do such thing : E. V., (But) whoso
committeth adultery with a woman lacketh understanding: he
(that) doeth it destroyeth his own soul.
Prov. 7 : 23 ; Heb., ... as hasteneth bird to snare and not
knoweth that b at, or, at risk of, en-phsh of him he: Gr., . . . not
knowing that peri psuches trechei, concerning psuche he runneth:
(Donnegan, under trecho, gives, peri psuches trechein, citing Hero
dotus 7, 57, and renders it, to run for his life:) The Lat. in Prov.
7 : 23 is, and knoweth not that on, or, at, danger of anima of him
it is done, or, he doeth it : Douay, and knoweth not that his life

THEOLOGY OF THE BIBLE. 161
is in danger: Ital., without to know [we say, without knowing]
that it is against his life: E. V., and knoweth not that it (is) for his
life: [Why do the Douay, the Ital., and the E. V.,give life here?
The Lat. is anima ; the Gr., psuche ; the Hebrew en-phsh.]
Prov. 8 : 7 ; E. V., For my mouth shall speak truth ; [i. e., by
Synecd., I will speak truth.]
Prov. 8 : 35, 36 ; Heb., For mtsai, who cometh to me shall ob
tain, or, acquire, lives [for, life], u, yea, shall open rtsun, a, or,
the, will, m, of, or, from, Jehovah : v. 36, u, But, [a, or, the,] sin
ning against me does violence to en-phsh of him : (Ges., under hms,
gives the Heb. words here, and renders, " hurts, or, does violence
to, his own life, citing this verse :) all hating me ahebu, breathe
after, [for, desire, or, love,] death : Gr., v. 35, For the issues of, or,
from, me, issues of life. [The Hebrew translators into Greek took
the Heb. mtsa to be a participial noun from the verb itsa, to go out,
and it may be so.] kai, and, or, yea, is kept in readiness thelesis, a
volition, of, or, from, kurios : v. 36, But hoi, those, sinning against
me act irreligiously against the of themselves psuchas, kai, yea, or,
and, hoi, those, hating me embrace affectionately, or, love, death :
Lat., Who shall have found, or, obtained, me shall find, or, obtain,
life, et, yea, or, and, shall get life from Dominus ; v. 36, But who
against me shall have sinned, shall violate his anima. All, who
me hate favour, or, love, death : Douay, He that shall find me, shall
find life, and shall have salvation from the Lord : v. 36, But he
that shall sin against me, shall hurt his own soul. All that hate
me love death : Ital., For who me findeth findeth the life, e obtain-
eth, [present for future, very common in the Hebrew also], shall
•obtain, good will from God : v. 36, But who sinneth against me
doeth injury to the his anima ; all they that me hate love death.
See E. V.
Prov. 10 : 2 ; Heb., Not shall profit treasures rsho, the wicked,
u, but, tsdqe, justice [i. e., justness, see Isai. 9 : 7, Heb. v. 6 ; Isai.
32 : 16, 17 ; 60: 17, in each of which the Heb. word is tsdqe] will
draw, snatch, deliver, m, out of, death. [For the meaning of m
see Exod. 12: 42; Ps. 18: 16, Heb. v. 17; Ps. 40: 2, Heb. v. 3 ; in
each of which the Heb. m is used.] The Gr. of Prov. 10: 2 is, Not
shall aid, or, succour, treasures anomous [accusative plural] unjust ;
but dikaiosune, justice, equity, rectitude of character, or, conduct,
[justice means justness] will deliver, or, release, or, free, ek, out of,
death: Lat, Not-at-all shall profit treasures of impiety ; but justice
[i. e., justness] will loose, or, set free, enfranchise, release, from, or,
11

162 THEOLOGY OF THE BIBLE.
out of, death : Douay, Treasures of wickedness shall profit nothing :
but justice shall deliver from death: Ital., The treasures of impiety
aid, or, profit, not ; but the justice [i. e., justness] redeemeth, or,
ransometh, from death : E. V., Treasures of wickedness profit noth
ing : but righteousness delivereth from death : [The verse cannot
mean, that the just, or, righteous, do not die.]
Prov. 10 : 3 ; Heb., Not iroib, [from the verb rob, the primary
idea of which, says Ges., appears to be, to empty.] Not will make
empty [i. e., void] Jehovah en-phsh of just; but cut, [plural of ewe,]
breaths [i. e., beings, existences,] of wicked he will thrust away :
(Ges. says, eue is onomatopoietic ; the primary signification of it
being applied to the breath of living creatures.) Gr., Not will
starve to death kurios psuchen just ; but zoen, breath, of profane
anatrepsei, he will turn back, raze to the ground, destroy from the
foundation : The Lat. has, anima -of just : Douay, The Lord will
not afflict the soul of the just with famine, and he will disappoint
the deceitful practices of the wicked : ItaL, The Lord not will aban
don, forsake, or, leave, to have want the anima of the just ; but he
subverteth the substance of the wicked : E. V., The Lord will not
suffer the soul of the righteous to famish : but he casteth away the
substance of the wicked. (Margin, " Or, the wicked for (their)
wickedness.") [The reader of these three verses in the Heb. may
have perceived that they aptly express the resurrection of the just,
and the non-resurrection of the wicked.]
Prov. 11 : 17 ; Heb., Doing good to en-phsh of him (Ges., under
gml, gives the Hebrew words here, and renders, Doing good to
himself) man of benevolence ; u, but, bringeth evil upon flesh of
him [i. e., upon himself] (a, or, the) cruel : The Gr. uses psuche for
en-phsh, and soma, body, for, living person, of him, for the Hebrew
flesh of him: Lat., and Douay, A merciful man doeth good to his
own soul (Lat. anima) : but he that is cruel casteth off even his
own kindred : Ital., The man benignant doeth good to himself;
but the cruel vexeth, or, disturbeth, his (own) flesh : E. V., The
merciful man doeth good to his own soul : but (he that is) cruel
troubleth his own flesh.
Prov. 11 : 25; Heb., en¬phsh bountiful [i. e., a bountiful person;
and so says Ges., under brke, citing this verse] shall become fat, u,
yea, (a, or, the) watering, also he shall be watered : The Gr. has
psuche: The Lat. anima: Ital., The person liberal, shall be fat
tened ; e, and, or, yea, who watereth (shall become) also watered :
Lat, and Douay, The soul (Lat., anima) which blesseth shall be

THEOLOGY OF THE BIBLE. 163
made fat : and he that inebriateth, shall be inebriated also himself:
E. V., The liberal soul shall be made fat : and he that watereth
shall be watered also himself.
Prov. 11 : 30 ; Heb., Fruit (metaphorically used, says Ges., un
der phri, of the result of labour or endeavour,) of just, ots, a tree,
of lives [for life] ; u, but are taken away en-phshut [plural of en
phsh] of crafty : Gr., From, or, out of, fruit' dikaiosunes, of justice,
equity, rectitude of character or conduct, [justice, in these definitions,
means justness,] phuetai, is brought forth, caused to exist, a tree of
life : but are taken away, or, plucked off, immature, psuchai para-
nomon, breaths of unjust, or, wicked : [i. e., unjust, or, wicked,
persons:] The Lat. is, Fruit, or, acquisition, of just, tree of life; and
who taketh up, or, lifteth up, animas, wise is : Douay, The fruit of
the just man (is) a tree of life ; and he that gaineth souls is wise :
Ital., The fruit of the just (is) a tree of life : and the sage, orr wise
man, taketh the anime : E. V., The fruit of the righteous (is) a tree
of life ; and he that winneth souls (is) wise. [Observe the differ
ence between the Septuagint and the other versions.]
Prov. 12: 10 ; Pleb., Careth for, [a, or, the] just, en-phsh bemeti,
the breath, soul, of cattle of him: [Here we have, en-phsh of cattle
for cattle. We have had en-phsh of man for man.] Gr., A just
commiserates psuchas [plural of psuche] of cattle of him: Lat., Re
gardeth (a, or, the) just of his labouring beasts (the) animas : Dou
ay, The just regardeth the lives of his beasts : Ital., (The man) just
hath care of the life of his beast : E. V., A righteous (man) re
gardeth the life of his beast.
Prov. 13:2; Heb., From fruit of mouth man shall eat good ; u,
but, en-phsh of oppressions, oppression : Gr., From fruit dikaiosu
nes, of justice, [i. e., justness,] shall eat, a good [person], but psuchai
of unjust shall perish untimely: Lat., From, or, Out of, or, Of, the
fruit of his mouth man shall be satisfied with good (things) ; but
anima of false dealers, iniquitous : Douay, Of the fruit of his own
mouth shall a man be filled with good things : but the soul of trans
gressors is wicked : Ital., The man shall eat of the good of the fruit
of his lips; but the anima of the wicked (shall eat of the fruit of)
violence : E. V., A man shall eat good by the fruit of (his) mouth :
but the soul of the transgressors (shall eat) violence.
Prov. 13: 3; Heb., (A, or, The] watching mouth of him keep
eth enphsh, breath, of him; [a, or, the] opening wide [the] lips of
him, ruin to him : [keepeth en-phsh of him is equivalent to, holds
his tongue:] Gr., Who watcheth the of himself mouth keepeth the

164 THEOLOGY OF THE BIBLE.
of himself psuche, but who hasty with lips, shall cause himself
anxiety : Lat, Who watcheth his mouth, retaineth his anima ; but
who inconsiderate, or, rash, is to speak shall find, or, be sensible
of, evils : Douay, He that keepeth his mouth, keepeth his soul: but
he that hath no guard on his speech shall meet with evils : Ital.,
Who guardeth his mouth preserveth [the only definition given by
Graglia for the Ital. word used here : it means here keepeth, hold-
eth, his anima, breath,] his anima ; (but) ruin (will happen) to
who openeth disorderly [this is the only definition given by Grag
lia for the Ital. word used here : it means here, inordinately] his
lips : E. V., He that keepeth his mouth keepeth his life : (but) he
that openeth wide his lips shall have destruction. [Why does E. V.
give life here ? The Ital. is anima ; the Douay, soul ; the Lat.,
anima; the Gr., psuche: the Heb., en-phsh. And it is plain that
en-phsh, breath, is used here for speech.]
Prov. 13:4; Heb., In longing, u, and, or, but, nothing, enphsh
otsl, of the slothful, u, but, en-phsh of diligent shall become fat :
Gr., In longings is every idle [person], but hands of resolute are
cared for : [The Gr. does not use psuche at all in the verse : it gives
the sense in literal language.] Lat., Wishes and not wishes, sloth
ful; but anima of workers shall be made, fat: [using anima but
once :] Douay, The sluggard willeth and willeth not : but the soul
of them that work, shall be made fat : [using soul but once :] Ital.,
The anima of the lazy, or, idle, desireth, and not (hath) nothing ;
[i. e., and (hath) nothing ;] but the anima of the diligent shall be
made fat : E. V., The soul of the sluggard desireth, and (hath)
nothing : but the soul of the diligent shall be made fat.
Prov. 13 : 8 ; Heb., en-phsh : Gr., psuche: Lat., anima : Douay,
Ital., and E. V., life.
Prov. 13 : 12 ; Heb., Expectation prolonged maketh sick lb ; u,
but, tree of lives, [for, life,] desire, or, longing, fulfilled ; The Gr.
here gives kardia for the Heb. lb : The Lat, anima : Ital., The
hope prolonged causes to languish, or, pine, the cuore ; but the de
sire fulfilled (is) a tree of life : Douay, Hope that is deferred afflict-
eth the soul : desire when it cometh is a tree of life : E. V., Hope
deferred maketh the heart sick : but (when) the desire cometh (it
is) a tree of life. [Here, for the Heb. lb, Gr. kardia, the Lat. gives
anima, and the Douay, soul: shewing again, that lb, kardia,is equi
valent to anima, Douay, soul.]
Prov. 13 : 19; Heb., Desire done (i. e., fulfilled, says Ges., un
der eie, citing this verse,) is pleasant to, or, for, en-phsh; u, but,

THEOLOGY OF THE BIBLE. 165
(tuoke in my copy of the Hebrew, a mistake for tuobe ; the Heb. k
and- b are so much alike as to be easily mistaken, the one for the
other,) tuobe, abomination, of fools to turn aside from evil: Gr.,
Eager desires of pious sweeten, or, Beason, psuchen, but works of ir
religious far from knowledge, or, discernment : Lat., Desire, as soon
as it is perfected, delighteth animam ; detest fools them who flee,
or, shun evil [things] : Douay, The desire accomplished, delighteth
the soul : fools hate them that flee from evil things : Ital., The desire
accomplished is thing sweet to the anima ; e, but, to the fools (is)
thing abominable the to be drawn back, or, the drawing themselves
back, from the evil : E. V., The desire accomplished is sweet to the
soul : but (it is) abomination to fools to depart from evil.
Prov. 13 : 25 ; Heb., Just eateth even to satisfying en-phsh [for,
appetite, or, desire,] of him ; but belly of wicked shall suffer want :
The Gr. gives psuche for enphsh, and psuche for belly: The Lat.,
anima, and belly : Douay, soul, and belly : Ital., anima, and belly:
E. V., soul, and belly.
Prov. 14 : 10 ; Heb., lb knoweth mre, the sadness, grief, (so
given by Ges., citing this verse,) of enphsh of it; u, but, or, and,
in gladness, or, joy, of it not shall mingle stranger: Gr., kardia of
a man possessing the faculty of perception, or, expert in feeling, sad,
or, distressed, psuche, breath, of him ; but when it, or, he, is glad
dened, or, rendered gay, it is not mixed with arrogance : Lat., Cor,
the heart (by Synecd. the whole man, says Ainsworth,) which know
eth bitterness of its, or, his, anima, breath, in gladness, or, joy, of
it, or, him, not shall mingle strange, or, foreign : Douay, The heart
that knoweth the bitterness of his own soul, in his joy the stranger
shall not intermeddle : Ital., The cuore, heart, mind, soul, of every
one knoweth the bitterness of his anima; e, but, or, and, likewise
any body strange, or, foreign, not is mixed in his joy : E. V., The
heart knoweth his own bitterness : and a stranger doth not inter
meddle with his joy.
Prov. 14 : 25 ; Heb., Delivereth enphshs witness, or testimony,
of probity, or, of truth: Gr., psuchen: Lat, animas: Douay, A
faithful witness delivereth souls : Ital., The witness true delivereth
anime : E. V., A true witness delivereth souls.
Prov. 15 : 32 ; Heb., Rejecting [i. e., a, or, the, rejecting, for, he
or she who rejects,] admonition, or, instruction, contemneth en-phsh
of him : [i. e., himself, unless we allow orthodoxy to make the
living man one entity, and what it calls his soul another entity.]
Prov. 16 : 17 ; Heb., . . . watching, or, guarding, en-phsh, the

166 THEOLOGY OF THE BIBLE.
breath, of him, watcheth, or, keepeth, way of him: Gr., psuche:
Lat., watchman, or, keeper, animae [genitive of anima] of him,
watcheth, or, keepeth, his way : Douay, he that keepeth his soul
keepeth his way : Ital., who observeth his way keepeth guard of
his anima: E. V., he that keepeth his way preserveth his soul.
Prov. 16 : 24 ; Heb., Honey of honey, or, overflowing of honey,
(i. e., says Ges., under tsuph, citing this verse, honey as dropping
from the comb,) words of pleasantness ; sweet (metaphor, pleasant,
says Ges., under mtuq) to en-phsh, u, yea, refreshing to bones. (Ges.,
under mrpha, renders refreshing both of the mind, &c, citing this
verse and others.)
Prov. 16 : 26 ; Heb., en-phsh toiling toileth for himself: Gr.,
Man in toils toileth for himself: Lat., Anima of a labouring labour-
eth for himself: Douay, The soul of him that laboureth laboureth
for himself: Ital., The anima that is fatigued is fatigued for him
self: E. V., He that laboureth, laboureth for himself.
Prov. 18 : 7 ; Heb., Mouth of fool, destruction to him, u, yea,
lips of him snare of en-phsh of him.
Prov. 18: 8; Heb., Words of chatterer, or, garrulous person,
as, or, like, dainty morsels (so given by Ges:, under lem, citing this
v., and Prov. 26 : 22,) u, yea, they go down to the chambers of the
belly : The Gr. ef the verse is, Fear striketh down timid, or, hesi
tating ; indeed psuchai of eunuchs, or, effeminates, desire eagerly,
or, long for : Lat, words of double-tongued, as if of one sort, or,
sincere, and they come to, or, arrive at, even to the inner, or, deeper,
parts of belly. Fear casteth down slothful ; nay, anima of effemi
nates shall be hungry: Douay, The words of the double-tongued
are as if they were harmless : and they reach even to the inner
parts of the bowels. Fear casteth down the slothful : and the souls
of the effeminate shall be hungry : The Ital. of the v. is, The words
of who goeth whispering pay flatteries ; nay, they go down even
into the entrails of the belly. [This is all the verse gives in the
Ital.] E. V., The words of a tale-bearer are as wounds, and they
go down into the innermost parts of the belly.
Prov. 19 : 1,2; Heb., Good, (a, or, the) poor, walking in integ
rity of him, above deceitful in lips of him, and he, fool : v. 2, In
deed, b, in, not intelligence of en-phsh, breath, [for, speech, or,
words,] not good: Lat., v. 2, Where not is knowledge of anima,
not is good : Douay, Where there is no knowledge of the soul, there
is no good : Ital., So not (there is) any good, when the anima is
without sense, or, judgment : See E. V.

THEOLOGY OF THE BIBLE. 167
Prov. 19:8; Heb., Acquiring lb [i. e., he or she that acquireth
lb] loveth en-phsh of him : [i. e., himself:] Gr., ho, who, acquiring
intelligence [for the Heb. lb], loveth eauton, himself: [not using
psuche: Lat, Who possessor is of understanding, or, reason, judg
ment, loveth his anima: Douay, He that possesseth a mind, loveth
his own soul: Ital., Who acquireth senno, sense, wisdom, under
standing, loveth his anima : E. V., He that getteth wisdom (Mar
gin, an heart), loveth his own soul.
Prov. 19: 15; Heb., en-phsh : Gr., psuche: Lat, anima: Ital.,
the person negligent shall have hunger : Douay, an idle soul shall
suffer hunger : E. V., the same.
Prov. 19; 16; Heb., (A, or, the,) watching, or, keeping, pre
cept, reserveth, or, keepeth, or, attendeth to, enphsh, breath, [for,
speech, or, words,] of him ; (a, or, the) contemning ways of him
shall die : [i. e., as a finality.]
Prov. 19 : 18 ; Heb., Chastise son of thee, ki, for, there is hope,
or, that there be hope ; but to killing him lift not up en-phsh of thee :
(Ges., under nsha, the verb used here, says, to lift up enphsh to
any thing is, to wish for, desire it, citing this verse and others.)
The Gr. is, Chastise son of thee, for thus there will be, a good hope ;
but to outrageous abuse of power be not excited, or, provoked, in
the psuche of thee: Lat, Teach, or, instruct, thy son, do not de
spair ; but to killing of him put, or, set, not thy anima : Douay,
Chastise thy son, despair not ; but to the killing of him set not thy
soul : Ital., Chastise thy son whilst there is yet hope ; but not un
dertake already to kill him : [not using its word anima in the verse :]
E. V., Chasten thy son while there is hope, and let not thy soul
spare for his crying. (Margin, " or, to his destruction, or, to cause
him to die.")
Prov. 19: 19; Heb., Morose of anger (i. e., says Ges., under
grl, one of morose anger) suffereth onsh, fine, amercement ; (so
given by Ges., citing this verse, and 2 Kings 23 : 33, where the
Heb. has the same word, for which the Ital. there gives, fine, or,
penalty, and the Douay there gives, fine, and the E. V. there gives
tribute ; and Ges. cites also Ezra 27 : 6, where the Heb. has the
same word : the E. V. there has, confiscation ;) but though despoil
ed, u, yet, again he will scrape together: The Gr. of Prov. 19: 19
is, Malevolent man [i. e., a malevolent man, the Gr. has not the in
definite article,] frequently shall be mulcted, but though he be de
stroyed, [or, despoiled], kai, yet, the psuche, breath [for, desire] of
him he putteth to, or, applieth to, or, addeth to : Lat., Who impa-

168 THEOLOGY OF THE BIBLE.
tient is, shall suffer loss, et, yet, although he shall have been plun
dered, other he will add, or, procure : Douay, He that is impatient
shall suffer damage : and when he shall take away he shall add
another thing: Ital., Who (is) greatly passionate shall bear the
punishment ; because if thou (him) deliver, thou wilt render him
much more (passionate) : E. V., A man of great wrath shall suffer
punishment : for if thou deliver (him), yet thou must do it again.
(Margin, " yet thou must add.") [I give this verse to shew the use
the Greek makes of psuche. The different renderings of the verse
in the Lat., the Douay, the Ital., and the E. V., and the margin, are
worth the notice of the reader.]
Prov. 20:2; Heb., Growl of a young lion, (see Ges., nem, citing
this verse and Prov. 19 : 12,) terror of king ; who pours forth wrath
against him hutha, becomes liable to the penalty, or, forfeiture, of
en-phsh of him : (Ges., under htha, the verb used here, cites this
verse, and gives the Hebrew words hutha en-phsh u in it, and ren
ders them, " he becomes liable to the penalty of his life : The Lat.
is, doeth amiss to, or, against, his anima : Ital., . . . who him pro-
voketh to indignation sinneth (against) himself: Douay, he that
provoketh him sinneth against his own soul: E. V., >(whoso) pro-
voketh him to anger sinneth (against) his own soul.
Prov. 20 : 25 ; E. V., (It is) a snare to the man,
Prov. 20: 27 ; Heb., Candle of Jehovah, [i.e., proceeding from
Jehovah, lighted by him, says Ges., under nr, thus pursuing the
figure,] nshme, the breath, spirit, soul, of (a) man, searching through
all chambers, or, innermost parts, of belly : [i. e., nshme, the breath,
of man (is) a candle proceeding from, or, as Ges. gives it, lighted
by, Jehovah, searching through, &c. " The wages of sin (is) death,"
in the E. V. of the New Testament, is a sentence constructed in the
same way ; meaning Death is the wages (i. e., the penalty) of sin.
And we had en-phsh, Gr., psuche, go out, i. e., as a candle.] The
Gr. of Prov. 20 : 27 is, A light, or, torch, of Lord, pnoe, breath, of
men, which searcheth the store-rooms, or, cellars, of belly : Lat,
lucerna, a candle, of the Lord, spiraculum, the breathing vent, of
man, which searcheth all secret places of belly : Ital., The anima,
breath, (Graglia, soul,) of the man (is) a lamp of the Lord, that
searcheth all the secret lurking-holes of the belly: Douay, The
spirit of a man is the lamp of the Lord, which searcheth all the hid
den things of the bowels : E. V., The spirit of man (is) the candle
of the Lord, searching all the inward parts of the belly, [nshme,
the Hebrew word used here, is defined by Ges., breath, spirit, soul,

THEOLOGY OF THE BIBLE. 169
equivalent, says he, to en-phsh, and the Gr., psuche. For nshme in
the verse the Greek uses pnoe, breath; the Lat., spiraculum, the
breathing vent ; and for nshme in the verse the Ital. uses anima,
the only definition for which, given by Graglia, is, soul : The Dou
ay, and the E. V., of the verse use the word spirit, for the Ital.
anima, Lat., spiraculum, Gr., pnoe, Heb., nshme. So that, as before
seen, all these words mean the same thing, namely, breath. And
if we breathe deep, (the only proper way of breathing,) we per
ceive, and feel as if, the breath fills the deepest recesses of the bel
ly. The Hebrew of the verse is, the breath searcheth, &c. [The
idea of the orthodox soul, spirit, searching the inward parts of the
belly is not a*little ludicrous.]
Prov. 21 : 10 ; Heb., en-phsh of wicked desireth, or, longeth for,
evil : [i. e., the wicked desireth, &c. ; en-phsh, breath, breathing
after, is used for desire, longing after, as we have seen :] Gr.,
psuche : Lat, anima : Ital., The anima of, &c. : Douay, The soul
of the wicked desireth evil : E. V., the same,
Prov. 21 : 25 ; Heb., Desires, or, longings, of slothful kill him ;
Prov. 22 : 5 ; Heb., Thorns snares [or, of snares] in way oqsh,
of perverse; [more fully in Prov. 19: 1, oqsh shphtiu, perverse in
lips of him, i. e., says Ges., under oqsh, a man of fraudulent speech,
citing Prov. 19 : 1 ;] shumr, a, or, the, watching, guarding, keep
ing, reserving, en-phsh, the breath [for, speech] of him shall go
away far, or, be afar off, from them : Gr., . . . but who watching,
guarding, or, taking heed to, the of himself psuchen, breath [for,
speech] shall keep off from them : Lat, but (a, or, the,) keeper, or,
watchman, of his anima recedeth, or, departeth, far from them :
Ital., who keepeth guard of his anima shall be far from those
things : Douay, but he that keepeth his own soul departeth far from
them : E. V., he that doth keep his soul shall be far from them.
Prov. 22 : 22 ; Heb., Despoil not weak, or, powerless, because
weak, or, powerless, he ;
Prov. 22 : 23 ; Heb., For Jehovah will contend, or, defend, the
contention, or, strife, of them, and despoil despoiling [i. e., them
that despoil] en-phsh, the breath, of them: Gr., For the kurios will
fight of him the judgment, decision, or, crisis, and defend his un
harmed psuche : [i. e., defend his psuche unharmed :] Lat, Because
will advise, or, judge, Dominus, cause of him, and will confix, or,
pierce, them who confix, or, pierce, animam of him : Douay, Be
cause the Lord will judge his cause, and will afflict them that have
afflicted his soul: Ital., For the Signore will defend the cause of

170 THEOLOGY OF THE BIBLE.
4
them, and will rob the anima of them that them shall have robbed :
E. V., For the Lord will plead their cause, and spoil the soul of
those that spoiled them.
Prov. 22 : 25 ; Heb., Lest thou accustom thyself to ways of
him, and take, or, receive, noose, or, snare, to en-phsh of thee, [i. e.,
to thyself.] Prov. 23 : 2 ; Heb., And put knife to throat of thee, if possessor
of en-phsh thou: (Ges., under en-phsh, gives, "a greedy man,"
citing this verse.) The Gr. of Prov. 23 ; 2, does not use its word
psuche, but gives, if more insatiable thou be: Lat, if but so as thou
hast in power thy anima : Douay, if it be so that thou have thy
soul in thy own power: Ital., if thou (be) greedy: E. V., if thou
(be) a man given to appetite.
Prov. 23 : 14 ; Heb., Thou with rod shalt strike him, u, so that,
to the end that, en-phsh of him [i. e., him] from shaul, the graveji
ttsil, thou mayest draw out, or, deliver : Gr., the psuche of him out
of death thou mayest release, or, deliver : Lat, his animam out of
infernus : Douay, and deliver his soul from hell : Ital., and release
his anima from the inferno : [inferno is the Latin adjective infer
nus, lying below, Italianized :] E. V., and shalt deliver his soul [i.e.,
him] from hell. [This verse is a plain text in proof of the resurrec
tion of the just, and of them only. The Gr., out of death, equiva
lent to its word hades, the word it generally uses for the Hebrew
shaul, which, as we have seen, means the grave, gives the true idea.
And there is no meaning in the verse in any other application of it.
Will correcting a child prevent his death ; prevent his going to the
grave ? But it may fit him for resurrection.]
Prov. 24 : 12 ; Heb., Though thou sayest, lo, we knew not this ;
whether not tkn, he that weigheth, or, proveth, Ibut, [plural of lb ;
equivalent to tkn ru-achut, (plural of ru-ach) in Prov. 16; 2,
where the Heb. is, u, but, weigheth, or, proveth ruachut, the
breaths, i. e., the tempers, dispositions, feelings], he discerneth?
u, yea, ntsr, forming, fashioning, devising, planning, [i. e., he that
formed, fashioned, &c.,] en-phsh of thee, he knoweth? and whether
he return to man as, or, after, or, according to, phol, wages of him?
[Death is the wages of sin : and to all who die in sin, death is a
finality : It can have no other meaning ; for all die. The Hebrew
interrogatory mode of speaking is equivalent to affirmation, that
Jehovah weigheth, &c. : Gr., But though thou sayest, I knew not
this, know, that kurios kardias of all knoweth, kai, yea, who plasas,
forming, pnoen, breath, to all he knoweth, &c. [The Gr. gives

THEOLOGY OF THE BIBLE. 171
pnoen, breath, for the Heb. en-phsh.] The Lat. and Ital., give, the
keeper of thy anima : [The Gr. is pnoe :] Douay, the keeper of thy
soul, [ntsr, used in the Heb. of the verse is the participle of the
verb itsr, to form, fashion, devise, plan ; and accordingly the Greek
gives its participle, who forming, i. e., he who formed, pnoen,
breath, to all : The Lat., and Ital., must have taken ntsr, used in
this verse, to be the verb ntsr, to watch, to keep, but ntsr is the
simple form of that verb ; and the simple form of Heb. verbs is the
preterite, which would give here, he kept, or, watched, enphsh of
thee ; Gr., pnoen : The Douay follows the Lat., and gives, the
keeper of thy soul :] The E. V., gives, and he that keepeth thy
soul, &c.
Prov. 24: 14; Heb., So knowledge of wisdom to en-plxsh of thee
if thou attain to u, then, there shall be ahrit, an afterwards, a here
after, a future state ; hope, or, expectation, of thee la tkrt, not shall
be extirpated, destroyed, cut off, perish, fail : Gr., Thus knowlege
of wisdom to thy psuche, &c. : Lat., So also doctrine, or, learning,
of wisdom to thy anima, which when thou shalt have found thou
shalt have in, or, at, the last, hope, and thy hope non peribit, not
shall be annihilated, cut off, lost, perish : Douay, So also (is) the
doctrine of wisdom to thy soul : which when thou hast found, thou
shalt have hope in the end, and thy hope shall not perish : Ital.,
Such (shall be) the knowledge of wisdom to thy anima, when thou
it shalt have found : e there shall be premio, recompense, or, reward,
and thy hope not shall be cut off: E. V., So (shall) the knowledge
of wisdom (be) unto thy soul : when thou hast found (it) then there
shall be a reward, and thy expectation shall not be cut off: [In
Psal. 37 : 37, 38, before given under Num. 23 : 10, the Douay has
remnants, in each of those verses, where the Heb., in each of those
verses, has the same word ahrit, used in this verse Prov. 24 : 14.
And in each of those two verses in Psal. the Ital. has mercede, re
ward, where the Heb. word is ahrit. And in each of those two
verses the E. V. has the end where the Heb. is ahrit. Being in
Philadelphia lately, I was informed that a Hebrew gentleman, Mr.
Isaac Leeser, had published a translation of the Old Testament. I
called at his house, and had a conversation with him, and obtained
a copy of his work. He told me he had followed the E. V. as near
as he could. I did not learn distinctly what he meant by that. On
turning now to Prov. 24: 14, 1 find he gives . . . ; " when thou
hast found her, then shall there be a future, and thy hope shall not
be cut off." And on turning to Psal. 37 : 37, 1 find he gives, " for

172 THEOLOGY OF THE BIBLE.
there is a future for the man of peace." And he gives Psal. 37 : 38
thus, " But the transgressors are destroyed together : the future of
the wicked is cut off." But Mr. Leeser's translation is marred by
his insertion in parenthesis of the word happy before the word/w-
ture in Prov. 24 : 14, and Psal. 37 : 37. Why he inserted it, I do
not know. Our clergy are in the habit of using such phrases as the
following, (language no where used in the Bible,) a happy immor
tality, a blessed immortality; by which orthodoxy attempts to
teach by implication, that there will be to some an immortality of
misery. I do not suppose that Mr. Leeser intended to sanction
such teaching by inserting the word happy ; for in Prov. 37 : 38,
he gives, " the future of the wicked is cut off." That is to say, the
wicked will have no future. From which it follows, that they only
who shall be accounted just will have a future, (i. e., by being raised
from among dead,) and of course it will be a happy future.]
Prov. 25 : 13 ; Heb., As tsne, cooling, refreshment, (so given by
Ges., citing this verse,) of snow in day of harvest, [a, or the,] mes
senger faithful to [a, or, the,] sending them ; u, yea, en-phsh, the
breath, of lords of him ishib, he causeth to return, restoreth, bring-
eth back, reneweth : (Ges., under shub, of which ishib is the causa
tive form, says, that when used with en-phsh it means, to refresh
one, citing Ps. 23 : 3.) The Gr. has angelos, angel, messenger, and
psuchas for en-phsh: Lat., As cold of snow in day of harvest, so an
envoy faithful, to him who sent him ; animam of him he causeth
to rest, or, be at quiet : Douay, As the cold of snow in the time of
harvest, so is a faithful messenger to him that sent him, (for) he re-
fresheth his soul : Ital., The messenger faithful (is), to them that
send him, as the cold of snow in day of harvest ; e, yea, or, and,
ristora, he restoreth [i. e^ bringeth back] the anima of his masters,
or, lords: (ristorarsi is defined by Graglia, to refresh one's self :)
E. V., As the cold of snow in the time of harvest, (Margin, As a
draught of iced wine or water cooled with snow in a sultry day. —
Ed.) [Where did the Editor get this from ?] (so is) a faithful mes
senger to them that send him ; for he refresheth the soul of his
masters. Prov. 25 : 25 ; Heb., Waters cold ol, upon, en-phsh oiphe, lan
guishing, (especially used, says Ges., under oiph, of one who is
wearied out, and at the same time suffers from thirst. He renders
the Heb. here, " cold waters to a languishing (i. e., says he, thirsty)
soul," citing this verse.) u, so, tidings good from arts, land, or,
country, far off: Gr., As water cold to psuche thirsting agreeable,

THEOLOGY OF THE BIBLE. 173
so angelia, tidings, news, or, message, angeling, good, from ges,
land, or, country, from afar : The Lat. has, anima : Ital., (is as)
water cold to the person wearied and thirsty: Douay, (As) cold
water to a thirsty soul, so (is) good tidings from a far country :
E. V., (As) cold waters to a thirsty soul, so (is) good news from a
far country.
Prov. 26 : 25 ; Heb., When he maketh acceptable [the] voice of
him confide not in him, for, seven abominations in lb of him : The
Gr. here gives psuche for the Heb., lb : The Lat., cor : The Ital.,
cuore: Douay, and E. V., heart.
Prov. 27: 7; Heb., en-phsh satiated trampleth with the feet (for,
contemneth, says Ges., under buz, citing this verse) dropping of
honey, u, but, 'enphsh hungry, every bitter sweet : The Gr. has
psuche, twice: The Lat., anima, twice: Ital., The person glutted,
or, cloyed, treadeth upon the honey-comb (of the honey) ; but to
the person starved, or, hungry, everything bitter (is) sweet: Dou
ay, A soul that is full shall tread upon the honey-comb ; and a soul
that is hungry shall take even bitter for sweet : E. V., The full soul
loatheth (Margin, treadeth under foot) an hpney-comb ; but to the
hungry soul every bitter thing is sweet.
Prov. 27 : 9 ; Heb., Spiced oil and odours make joyful, or, glad
den, lb, u, so, or, and, mtq, sweetness, (metaphor, pleasantness, says
Ges., citing this verse and Prov. 16; 21,) of companion, or, friend,
of him, motst enphsh, of woods of en-phsh, breath: (Ges., under
otse, gives, for motst en¬phsh, " of odoriferous woods," citing this
verse':) The Gr. has kardia, and. psuche, in the verse: The Lat. has
cor, and anima: Douay, Ointment and perfumes rejoice the heart:
-and the good counsels of a friend are sweet to the soul: Ital., Oil
odoriferous and perfume rejoice the cuore : so (doth) the sweetness
of the friend of the man by advice, or, counsel, cordial: [cordial is,
of, or, from, the heart:] E. V., Ointment and perfume rejoice the
heart: so (doth) the sweetness of a man's friend by hearty counsel.
[The Ital. gives cor for lb, and cordial, i. e., hearty, where the Heb.
has, of en-phsh ; and the E. V. gives heart where the Heb. has lb ;
and hearty where the Heb. has of en-phsh. We have seen, that the
Heb. lb and en-phsh are used frequently as equivalents, the one for
the other ; but the meaning of this verse was entirely mistaken by
the Lat, the Douay, and the Ital : The E. V. follows the Ital.
Prov. 27 : 23 ; Heb., Knowing know thou faces of small cattle
(sheep and goats) of thee, set lb of thee to flocks of thee : The Gr.
is, knowing know, thou psuchas, the breaths, [Douay and E. V., so

174 THEOLOGY OF THE BIBLE.
often, souls,] of the flock of sheep of thee : [shewing that the Heb.
face, used here, means the living sheep ; and we have seen, that
every breathing thing is called in Scripture an enphsh, Gr., a
psuche; so that the use by the Heb. translators of the Greek word
psuche here for the Heb. face, is in harmony with all Scripture.]
The Ital. of the verse is, Have thou diligently care of thy sheep, set
thy cuore to the flocks : Douay, Be diligent to know the counte
nance of thy cattle, and consider thy own flocks : See E. V.
In Prov. 28: 21, the Heb. is, faces ; Gr., prosqpa, faces: (It
gives psuchas in 27 : 23, for the Heb. faces :) Lat. in Prov. 28 : 21,
is, face ; Douay, person : Ital. and E. V., persons.
Prov. 28 : 17; Heb., Man doing violence, on, or, to, blood of
en-phsh: Gr., man that, on accusation of homicide: Lat., blood of
anima : Ital., The man that doeth violence upon the blood to the
persons : Douay, A man that doth violence to the blood of a per
son : E. V., A man that doeth violence to the blood of (any) person.
[Orthodoxy don't like the idea of an enphsh, breath, soul, having
blood.] Prov. 28: 25; Keb+rhb en-phsh, expanded of en-phsh, breath,
or, an expanded en-phsh exciteth contention : Gr., A perfidious
man, or, a man unworthy of confidence : Lat., Who himself boast-
eth, and dilateth : Douay, He that boasteth, and puffeth up him
self, stirreth up quarrels : Ital., Who hath the mind puffed up
moveth, or, stirreth strivings, or, quarrellings : E. V., He that is of
a proud heart stirreth up strife.
Prov. 29 : 10 ; Heb., Men of bloods, or, blood, hate, tm, [a, or,
the,] upright ; u, but, straight, [i. e., upright,] they seek enphsh of
him : Gr., psuche : Lat., anima : Ital., but the (men) straight, or,
just, have care of the life of him : Douay, Blood-thirsty men hate
the upright: but just men seek his soul: E. V., The blood-thirsty
hate the upright : but the just seek his soul.
Prov. 29 : 11 ; Heb., All ru-ach, breath, of him causeth to come
forth [a, or, the,] fool : The Gr. for ru-ach, has thumos, soul, heart,
desire, mind: Lat., all his spiritus: Ital., The fool exhaleth [i. e.,
breathes out] all his anger: Douay, A fooluttereth all his mind:
E. V., the same. [Why did not the Ital. give spirito here; and the
Douay and E. V., give, spirit? We have had, Douay and E. V.,
mind, where the Heb. is enphsh, as here it is ru-ach.]
Prov. 29: 17; Heb., Chastise son of thee, and he shall cause
rest to thee, u, yea, shall give of odnims, edens, delights, pleasures,
to en-phsh of thee. [i. e., to thee. Should we expect the writer to

THEOLOGY OF THE BIBLE. 175
give thee thpee times in a verse, when the Hebrew has a phrase
equivalent to thee, by which a third repetition of thee could be
avoided ?]
Prov. 29: 24; Heb., Dividing [i. e., a divider] with thief,
hating [i. e., is hater] of en-phsh of him: [i. e., of himself.]

ECCLESIASTES.

Eccles. 2 : 10 ; E. V., And whatsoever mine eyes desired, [i. e.,
I desired]: 2 : 17, Therefore L hated life; (we have had en-phsh
hating,] : 2 : 20, E. V., ... to cause my heart to despair, &c, [i.e.,
me to despair.]
Eccles. 2: 24 ; Heb., Is it not good to man to eat and to drink,
and that enjoy en-phsh of him [i. e., that he enjoy] good b in,, or,
by, or, for, labour of him : E. V., and (that) he should make his
soul enjoy good (margin, or, delight his senses) in his labour.
• Eccles. 3 : 13 ; E. V., And also that every man should eat and
drink, and enjoy the good of all his labour, it (is) the gift of God.
Eccles. 4 : 8; Heb., en-phsh of me : Gr., psuche of me: Lat, my
anima: Ital., my person: Douay, For whom do I labour, and de
fraud my soul [i. e., myself] of good things ? See E. V.
Eccles. 6:2; Heb., Man to whom gives God riches, ... m, so
that, nothing to him is wanting for en-phsh of him [i. e., himself]
of all which he desireth} u, but, not giveth him power God to eat
of them, &c.
Eccles. 6 : 3 ; E. V., If a man beget an hundred (children) . . .,
and his soid [i. e., he] be not filled with good, and also (that) he
have no burial, . . ., an untimely birth (is) better than he.
Eccles. 6: 7; Heb., en-phsh: Gr., psuche: Tuat., anima: Douay,
but his soul shall not be filled : Ital., his anima not is (ever) satis
fied: E. V., yet his appetite is not filled.
Eccles. 6:9; Heb., en-phsh : Gr., psuche: Ital., anima: hat.,
and Douay, desire : E. V., desire.
Eccles. 7 : 28 ; Heb., which yet seeketh for, en-phsh of me, [i. e.,
I seek for,] u, but, not find I ; and the verse has, after this, I
found, Lnot have found.

176 THEOLOGY OF THE BIBLE.

SONG OF SOLOMON; OR, CANTICLES.
Cant. ch. 1 : 7 ; E. V., Tell me, O thou whom my soul loveth,
[i. e., I love,] . . . , why should The, &c.
Cant. 1 : 14; E. V., My beloved; v. 15, . . . my love; v. 16, . .
my beloved.
Cant. 3 : 1 ; E. V., ... I sought him whom my soul loveth : I
sought him, but J" found him not.
Cant. 3 : 2 ; E. V., I will rise now, ... I will seek him whom
my soul loveth : I sought him, but I found him not.
Cant. 3: 3, and 4, The same as above. Ges., under en-phsh,
says, en-phsh of me, and en-phsh of thee, are put for the personal
pronouns, I, and thou, citing passages.
Cant. 4:6; Heb., Until that phuh, breathe, or, blow, this day,
and be urged, those shadows : Gr., Until diapneuse, blow through,
recover breath, day, and be urged those shadows : Lat., Until as-
piret, breathe, or, blow, day, and incline shadows : Ital., Until spiri,
breathe, blow, (the air of the) day, and that the shadows flyaway:
[spiri is from the Ital. verb spirare, defined, to breathe, to blow ;
from which verb is the Ital. noun spirito, breath, wind.] The Dou
ay is, Till the day break, and the shadows retire : E. V., Until the
day break, and the shadows flee away. [A strange misconception
by the Douay, followed by the E. V. In those regions, the breath,
air, of the day springs up towards evening; when the shadows
lengthen.] The margin to the verse in the E. V. gives breathe where
the Douay and E. V. have break.
Cant. 5:6; Heb., . . . en-phsh of me went out at word of him:
Gr., psuche: Lat, my anima was dissolved: Ital., I was fuor di
me, out of myself [we say, beside myself,] when he spake : Douay,
my soicl melted when he spake: E. V., my soul failed when he
spake. Lis used four times in the verse.
Cant. 6 : 12; Heb., Not knew I enphsh of me ; [i. e., myself,]
set me chariots of people of me willing, or, not knew I, or, I had no
perception ; en-phsh of me set me near chariots of, &c. : Gr., Not
knew the psuche of me : it set me chariots Aminadab: The Lat. is,
I knew not ; my anima disquieted me propter, for, or, by reason of,
chariots Aminadab : Ital., I not to me am wary, [or, aware,] that
my desire me hath rendered like to the chariots of Amminadib:
Douay, I knew not : my soul troubled me for the chariots of Amin-

THEOLOGY OF THE BIBLE. 177
adab : E. V., Or ever I was aware, (Margin, I knew not,) my soul
made me (like) the chariots of Amminadib : Mar., or, set me on the
chariots of my willing people. [The Ital. gives desire for the Lat.
anima, Gr., psuche, Heb. en-phsh, Douay, and E. V., soul. The
Gr. the psuche of me is the nominative ; so that, not knew the
psuche of me, is, the psuche of me knew not. The cases of Hebrew
nouns are not distinguished by changes of termination, but by par
ticles or prepositions prefixed ; and there is no particle or preposi
tion prefixed to en-phsh here, so that enphsh here may be either in
the nominative or any other case : and the Hebrew, like the Greek,
generally puts the verb first; so that the Hebrew might be
rendered not knew en-phsh of me, i. e., en-phsh of me knew not ;
[i. e., I knew not ;] were it not that the Heb. has the character re-.
presenting Tat the end of the verb knew, not knew I enphsh of me :
or, as the Hebrew was written without any stops, we may render,
la idoti, not knew I, or, not perceived I, i. e., I had no perception,
was out of my mind, or, beside myself.]

ISAIAH.
Isai. 1:14; Heb., . . . hateth en-phsh of me : [i. e., I hate :]
Isai. 1 : 16 ; Heb., . . . put away evil perfidies of you: Gr., di
vest yourselves of the perversities of the psuchon of you : [psuchon
is the gen. plural of psuche, and the Gr. gives, the psuchon of you
for you.]
Isai. 2 : 22 : Heb., Beware to you from man whose nshme,
breath, spirit, soul, in nostrils of him : This verse is omitted in my
copy of the Greek: Lat., whose spiritus in nostrils of him is : Dou
ay, Cease ye . . . whose breath is in his nostrils : Ital., whose alito,
breath, (is) in the nostrils : E. V., whose breath (is) in his nostrils.
Isai. 3:9; Heb., Woe to en-phsh of them, for they have repaid
to themselves evil.
Isai. 3 : 20 ; Heb., Those turbans and those stepping chains,
(worn, says Ges., under tsode, by Oriental women, fastened to the
ankle band of each leg, so that they were forced to walk elegantly
with short steps, citing this verse,) and those girdles and pendents
of enphsh, breath, odour, smell : (Ges., for bti en-phsh, the Hebrew
words .here, gives, smelling bottles, citing this verse; and under
12

178 THEOLOGY OF THE BIBLE.
bit, he gives bti en-phsh, perfume boxes, citing this verse.) The
Lat. gives, olfactoriola, defined, smelling bottles, perfume boxes :
Ital., boxes of odours: Douay, sweet balls: E. V., tablets, (Margin,
or, sweet balls.)
Isai. 5:14; Heb., Therefore hath made wide shaul, the grave,
en-phsh of him, or, her, (Ges., under rhb, gives, " hath opened the
soul," i. e., says he, the jaws of her, citing this verse, and Pleb. 2:5;
shaul, says Ges., is masculine in Job 26 : 6, and feminine in this v.
Isai. 5 : 14) : Gr., hath widened the psuche autou, of him : Lat.,
hath dilated infernus his anima : Douay, Therefore hell hath en
larged her soul : Ital., Therefore the sepulchre hath enlarged her
self: E. V., Therefore hell hath enlarged herself [The grave is
here personified, see the rest of the verse in the E. V.]
Isai. 7:2; The Heb. has lb twice in this verse : The Gr. gives
psuche for each lb : Lat., cor, twice : Ital., cuore : Douay, and E.V.,
heart, twice.
Isai. 7:4; Heb., lb: Gr., psuche : Lat, cor: Ital., cuore: Dou
ay, and E. V., heart.
Isai. 8 : 14 ; E. V., ... a snare to the inhabitants : 8 : 15, And
many shall be snared.
Isai. 8 : 21 ; E. V., . . . when they shall be .hungry they shall
fret themselves.
Isai. 10: 7; Heb., lb, twice: Gr., psuche for the first lb, and
nous, thought, purpose, mind, for the second.
Isai. 10 : 18 ; E. V., And shall consume [the fire spoken of in v.
17] the glory of his forest, and of his fruitful field, both soul and
body : Heb., from enphsh u, yea, or, and, even to bshr, flesh : Gr.,
from psuche even to fleshs : Lat., from anima even to flesh : Ital.,
from the anima even to the flesh : Douay, from the soul even to
the flesh.
Isai. 13 : 7; Heb., Therefore all hands shall be let down, (i. e.,
says Ges., under rphe, the courage of all shall be gone, citing this
verse and others,) u, yea, every lb of man ims, shall melt, flow
down, dissolve : [an expression parallel to the first branch of the
verse ; meaning the same.] For the Heb. lb of man here, the Gr.
gives, psuche of man.
Isai. 15: 4; Heb., enphsh: Gr., psuche: Lat, anima: Douay,
soul: Ital., anima: E. V., his life shall be grievous unto him. [Why
did not the E. V. give soul here ?]
Isai. 19: 10; Heb., shall become sunk down, or, depressed,
mdkaim, being crushed, humbled, (through grief, says Ges., under

THEOLOGY OF THE BIBLE. 179
dka, citing this verse, and Jerm. 44 : 10, where the same verb dka
is used,) kl oshi shkr, every making wages (" those who make
wages," says Ges., under shkr, citing this verse,) agmi en-phsh, sad
of breath : (Ges., under agm, citing this verse, gives these Hebrew
words, agmi en-phsh, and renders them " sad of soul." Sadness is
shewn in the en-phsh, breath, and we have seen that Ges. some
times uses the E. V. word soul for breath.) Gr., And shall be hoi,
those, working, or, making, them in grief, or, sadness, and all those
making the fermented liquor shall be grieved, or, saddened, kai,
yea, or, even, the psuchas, breaths, shall distress : The Lat. is, Arid
Bhall be the brooks, or, streams, of him failing ; all which made
puddles for tal&ing fishes / [giving fishes for the Gr. psuchas, Heb.
en-phsh : which would be well enough if the other parts of the verse
called for fishes: for we have seen that fishes, and all breathing
creatures, are called psuche, Heb. en-phsh.] The Ital. is, And the
argini, trenches to resist inundation, barriers, of Egypt, of all those
that make enclosures, or, locks, for vivai, fish-ponds (shall be) rotti,
broken, or, defeated : Douay, And its watering places shall be dry,
all they (shall mourn) that made pools to takefishes : E. V., And they
shall be broken in the purposes (margin, foundations) thereof, all
that make sluices (and) ponds for fish. (Margin, living things.)
Isai. 21 : 4 ; Heb., Went astray lb of me, phlaut, wonderful
things [The same word used in Dan. 12: 6; see Ges., phla, plural
phlaut] terrified me ; evening twilight hshq, of pleasure, or, delight,
of me he set to me into fear : The Gr. has kardia for lb, andpsuche
for hshq, pleasure, delight : [We have had in the Ital. and E. V.,
pleasure where the Gr. is psuche, Heb. enphsh.]
Isai. 24 : 7 ; Heb., . . . sigh every, or, all, cheerful of lb : Gr., all
hoi, those, making cheerful the psuche : Lat., cor : Ital., all those
that were of cuore, heart, soul, mind, merry groan : Douay, all the
merry-hearted have sighed : E. V., all the merry-hearted do sigh.
Isai. 26 : 8 ; Heb., Even, or, also, way mshphthi of things right,
or, which are just, or, according to law, of thee, Jehovah, we have
sung mournfully to thee ; to name of thee, u, yea, or, and, to remem
brance of thee, desire of en-phsh, breath : The Gr. gives krisis for
mshphth, and does not give psuche: it gives, simply, we have
hoped, or, thought, upon the name of thee, and upon thy remem
brance : Lat., . . . thy name, and thy remembrance in desire of ani
ma : Douay, And in the way of thy judgments, 0 Lord, we have
patiently waited for thee : thy name, and thy remembrance (are)
the desire of the soul: Ital., We thee, or, to thee, have waited, 0

180 THEOLOGY OF THE BIBLE.
Lord, also, or, even, in the way of thy judgments, or, decrees ; the
desire of anima (our is been intent) to thy name, and to thy remem
brance. See E. V.
Isai. 26:9; Heb., en-phsh of me, the breath of me, desireth thee
[i. e., I desire thee] in, or, at, night, (Ges., under aue, renders the
Heb. here, " my soul, i. e., I desire thee in the night," citing this
verse,) also, or, even ru-ach, the breath, of me in qrb, entrails, of me
shall break forth at dawn to thee : The Gr. has psuche, and pneu
ma : Lat. My anima hath desired thee in, or, at, night, yea, and
with my spiritus in my prsecordiis,. parts about the heart, the sides
of the belly under the ribs, early in the morning I will watch, or,
awake, or, be alive, to thee : Douay, My soul hath desired thee in the
night : yea, and with my spirit within me in the morning early I will
watch to thee : Ital., Of night I thee have desired in my anima ; also,
or, even, at break of day thee have I sought again with my spirito
(that is) within me : E. V., With my soul have I desired thee in the
night ; yea, with my spirit within me will I seek thee early.
Isai. 29 : 8 ; E. V  his soul is empty, ... his soul hath ap
petite : he is used four times in the verse.
Isai. 30: 28; Heb., And ru-ach, the breath, of him : Gr., the
pneuma of him: Lat., spiritus of him: Ital., And his spirito: Dou
ay, His breath: E. V., And his breath,
Isai. 30: 33; Heb., . . . nshme, the breath, of Jehovah : Gr., the
thumos, desire, anger, vehemence : Lat, flatus, puff, blast : Ital.,
the fiato, breath : Douay, the breath of the Lord : E. V., the breath
of the Lord. [Here again, from these two verses, we see that ru-ach
and nshme mean' the same, namely, breath ; and that the Lat. spi
ritus, Ital., spirito, mean breath.]
Isai. 32 : 6 ; Heb., ... to empty, or, pour out, or, make empty,
en-phsh of hungry, and drink of thirsty make to fail: Gr., to dis-
nerse psuchas hungering, and the psuchas the thirsting empty make :
Lat., to make empty animam of hungering, and drink from thirst
ing take away : Douay, to make empty the soul of the hungry, and
take away drink from the thirsty : Ital., to render empty, or, de
prived, the anima of the hungry, and to make to want, or, fail,
drink to the thirsty. See E. V.
Isai. 32 : 8; E. V., But the liberal deviseth liberal things— [We
have had, the liberal en-phsh.]
Isai. 33: 18; Heb., lb: Gr., psuche: Lat, cor: Ital., cuore:
Douay, and E. V., heart.
Isai. 35 : 4 ; Heb., say to hastening of heart, [i. e., to them

THEOLOGY OF THE BIBLE. 181
whose heart beats quick with fear,] : Gr., to them of little psuche,
breath, [i. e., of little courage,] : Lat., of little anima: Ital., say to
them (that are) lost of mind, or, disheartened : Douay, say to the
faint-hearted: E. V., say to them (that are) of a fearful heart.
Isai. 38 : 3 ; Douay, and E. V., . . . how I have walked before
thee in truth and with a perfect heart, [perfect heart, includes all
that is expressed by the cumulated words, heart and soul and mind.
Isai. 38 : 15 ; Heb., I, . . me, . . I will go slowly [i. e., submissive
ly, says Ges., under dde, citing this verse and others,) all years of
me ol, upon, or, in, bitterness, or, sadness, of enphsh, breath, of me :
[i. e., sorrowful:] Gr., sadness of the pnoe: Lat, in bitterness of
my anima : Ital., passing, or, going, by the bitterness of my ani
ma: Douay, and E. V., in the bitterness of my soul.
Isai. 38 : 16 ; Heb., ru-ach: Gr., psuche: [The same it has before
given for nshme:] Lat., spiritus: Ital., spirito: Douay, and E. V.,
spirit. '
Isai. 38 : 17 ; Heb., Lo, for peace, bitterness to me of bitterness ;
but thou hast cleaved to enphsh of me from pit of bl, nothing, of
me ; Ges., under hshq, renders, " and thou hast loved my life (and
hast drawn it up) from the pit of destruction," citing this verse.
[Destruction, is equivalent to, being brought to nothing.] Gr., the
psuche of me, that it not apoletai, be lost, perish: Lat, my anima,
that it not periret, should be annihilated, perish : Ital., but thou
hast loved my anima, (to draw it forth) from the fossa, ditch,
trench, grave, of corruption : Douay, but thou hast delivered my
soul that it should not perish : E. V., but thou hast in love to my
soul (delivered it) from the pit of corruption: [of course, my soul
means me.]
Isai. 38 : 18; Heb., For not shaul shall praise thee, death cele
brate thee ; not shall view, or, look, they that go down into bur, pit,
to faithfulness of thee : The Gr. gives hades for both shaul and bur :
The Lat. gives infernus for shaul, and lacus, ditch, for bur: The
Douay gives hell, and pit : The Ital. gives sepolero for shaul and
the first hades, and fossa for bur and the second hades : E. V. gives
grave, where the Lat. has infernus, and the Douay, hell, Ital., se
polero, and pit for the Ital. fossa.
Isai. 40: 23; E. V., That bringeth the princes to nothing. The
Heb. here is, to ain, nothing : bl, in 38 : 17, is defined the same, noth
ing : and they are both also defined, not ; which includes, says
Ges., under ain, the substantive verb to be, exist ; making not to
be, not to exist. See 40 : 17, and 41 : 11, 12, in E. V.

182 THEOLOGY OF THE BIBLE.
Isai. 42 : 1 ; Heb., Behold obd, the servant, of me, I will take
hold on him, or, support him, the chosen of me receiveth graciously,
enphsh of me; I have given ru-ach, the breath, of me [i. e., the
breath of holiness; God is the Holy one.] upon him; mshphth,
that which is just, to Gentiles, or, nations, he shall bring forth :
Gr., shall receive him, the psyche of me, I have given the pneuma
of me upon him, krisin, discrimination, decision, to the nations, or
Heathens, Gentiles, he shall bring forth : The Lat. has anima, and
spiritus : Douay, my soul delighteth in him : I have given my
spirit upon him, he shall bring forth judgment to the Gentiles : Ital.,
(in whom) my anima is delighted ; I have put my Spirit upon
him, he shall bring forth judgment, or, reason, to the nations.
See E. V.
Isai. 42 : 5: Heb., . . . nshme . . . ru-ach: Gr., pnoe, . .pneuma,
[both from the same verb, pneo, to breathe, to blow] : ~Lat., flatus,
Douay, breath, for nshme ; and spiritus, breath, Douay, spirit, for
ru-ach : Ital., alito, breath, for nshme, and spirito, for ru-ach : E. V.,
breath, and spirit.
Isai. 42 : 25 ; Heb., ... he put not on lb: Gr., on psuche: Lat,
and Douay, he understood not : Ital., but he not (there) hath put
mind, or, understanding : E. V., yet he laid (it) not to heart.
Isai. 43: 4; Heb., en-phsh: Gr., kephale, head : Lat, anima:
Ital., anima : Douay, life : E. V., life. (Margin, or, person.)
Isai. 44: 19; Heb., lb : Gr., psuche: Lat, and Douay, mind:
Ital., cuore: E. V., heart.
Isai. 44 : 20 ; Heb., en-phsh of him : Gr., the psuche of him : Lat.
his anima: Douay, his soul: Ital., and they cannot free, or,
strengthen, or, re-encourage, (ever) their anima: E. V., that he
cannot deliver his soul, [i. e., himself.]
Isai. 46 : 2 ; Heb., en-phsh of them : Gr., autoi, they, or, them
selves: Lat., anima of them: Ital., their persons : Douay, and they
themselves shall go into captivity: E. V., but themselves [Heb. en
phsh of them ; Lat., anima of them,] are gone into captivity.
Isai. 47: 14; Heb., en¬phsh of them: Gr., the psuche of them:
Lat., their anima : Ital., theiv persons : Douay, they shall not de
liver themselves, &c. : E. V., they shall not deliver themselves, &c.
Isai. 49 : 7 ; Heb., Thus saith Jehovah redeeming Israel [i. e.,
redeemer of Israel], regard as holy, despising [i. e., him that de
spised] en-phsh, breath, [for, life,] or, despised of, or, by, en-phsh,
breaths, [for, men :] Gr., . . . revere as sacred the despising, or,
holding as worthless, the psuche of him: Lat., These saith Domi-

THEOLOGY OF THE BIBLE. 183
nns redemptor of Israel, sanctus, ratified, or, holy, or, pious, of him
unto, or, even to, contemtibilem animam, [I find no such Latin ad
jective as contemtibilis ; the Lat. contemptio is defined, despising,
making no account of: the Latin, therefore, may agree with the
Greek,] despising, making no account of, anima, breath, [for, life] :
The Douay is, Thus saith the Lord the redeemer of Israel, his holy
one, to the soul that is despised : Ital., Thus hath said the Signore,
the Redeemer of Israel, his santo, Holy, to him that is despised of
person : E. V., Thus saith the Lord, the Redeemer of Israel, (and)
[inserted, why ?] his Holy One, To him whom man despiseth : Ges.,
under buz, for buz-en-phsh, the two Hebrew words used in this v.,
renders, " despised by men," equivalent, says he, to bzui om in Ps.
22: 7, E. V., v. 6, despised of the people.
Isai. 49 : 26 ; Heb., . . . and shall know, every flesh, [i. e., every
breathing, living, flesh, equivalent to, every enphsh,] that I Jeho
vah succouring, or, delivering, thee u, yea, or and, redeeming thee.
Isai. 51 : 23 ; Heb., But I will place it in hand of dissolving
thee, (i. e., says Ges., under mug, causing thee to pine and perish,
citing this verse,) who have said to en-phsh of thee, [i. a, to thee,]
cast thyself down, that we may pass over, and thou hast placed k,
as, [probably a mistake for b, the two letters are so nearly alike that
they may be mistaken, one for the other,] or, b, on, arts, the ground,
and as, or, on, street, to passing over, or, passers over. [This is a
figurative Way of expressing a demand of submission, and submis
sion accordingly.]
Isai. 53: 10; Heb., . . . en-phsh of him: Gr., psuche: Lat, his
anima: Ital., his anima: Douay, if he shall lay down his life for
sin : E. V., when thou shalt make his soul an offering for sin.
Isai. 53 : 11 ; Heb., m, from, or, on account of, oml, the sorrow,
or, anguish, (so given by Ges., citing this verse,) of en-phsh, breath,
of him, [equivalent to, of him] he shall see, shall be satisfied.
Isai. 53 : 12 ; Heb., . . . tht ashr in stead of that, or, on account
of, he hath poured out to death enphsh of him; (Ges., under ore,
the verb used here, citing the Heb. words in this verse, renders
them, "he hath poured out t his soul unto death, i. e., he delivered
himself to death." He there cites, also, Ps. 141 : 8, where the same
verb ore is used with en-phsh ; and he renders the Heb. there,
"pour not out my soul, i. e.,pour not out my blood.") [And we
have seen that the en-phsh is in, or, by means of the blood.] The
Gr. in Isai. 53 : 12 is, on account of was delivered, or, resigned, to
death the psuche of him.

184 THEOLOGY OF THE BIBLE.
Isai. 55 : 2 ; Heb. . . and eat ye the best, and let live delicately,
or, delight herself, in fatness, or, abundance, en-phsh of you.
Isai. 55 : 3 ; Heb., . . . hear, and shall breathe, or, live, en-phsh
of you; Isai. 56 : 11 ; u, yea, these dogs strong of en-phsh, [i. e., of ap
petite] : Gr., kai, yea, hoi, these, dogs not sparing in the psuche:
The Lat., and Douay, give, impudent dogs, not giving their usual
words, anima, Douay, soul : Ital. E, yea, these dogs greedy : E. V.,
Yea, (they are) greedy dogs. [What does the reader think, by this
time, of the notion that the E. V. was translated from the Hebrew,
or even from the Greek ?]
Isai. 57 : 15; Heb., ... to revive ru-ach of depressed, or, cast
down : Gr., giving longanimity oligopsuchois, to those of little
psuche, breath.
Isai. 57 : 16 ; Heb., For, not for ever will I contend, or, be hos
tile, u, yea, or, even, not to perpetuity, or, completeness, will I
break out, or, break forth, (i. e, into anger, says Ges., under qtsph,
citing this verse,) for, ru-ach, breath, from face of me, or, from be
fore me, would languish, or, faint, u, yea, or, even, nshmut, [plural
of nshme,] the breaths, I have made. [Refer to the verses before
given where the Lat., the Douay, the Ital., and the E. V., give
breath where the word in the Hebrew is this word nshme] : The
Gr. here has pneuma for the Heb. ru-ach ; and every pnoe, breath,
for the Pleb. nshmut : The Lat. has spiritus for the Gr. pneuma,
Heb., ru-ach ; and flatus, breath, for, the Gr. pnoe, Heb. nshme:
The Douay has, spirit, for the Lat spiritus ; and breathings for the
Lat. flatus: Ital. for (otherwise every) spirito, e, yea, or, and, the
anime (which) I have made would, &c. : E. V., for the spirit should
fail before me, and the souls (which) I have made. [The reader
observes, that the Ital. here gives anime, (Graglia, souls,) and the
E. V. gives souls, where the Douay gives breathings ; the Lat.^a-
tus, breath ; the Gr. pnoe, breath ; and the Heb. nshme, breath, in
the plural, nshmut, breaths: and we have had several passages
where the Gr., the Lat., the Douay, the Ital. and the E. V., give
breath where the Heb. has this same word nshme: again proving,
that en-phsh, (for which the Douay and E.V. so often have sold,) and
nshme mean the same, namely, breath : and so says Ges. ; and no
reader of the Scriptures in the Hebrew could say otherwise.]
Isai. 58 : 3; Heb., Why have fasted we and not hast seen, or,
perceived, or, known, thou ; have depressed, or, oppressed, we en
phsh of us and thou hast not perceived, or, known, or, taken know-

THEOLOGY OF THE BIBLE. 185
ledge of? [The two branches of the verse mean the same thing ;
the same idea is immediately repeated, in different language ; it is
one of the numerous parallelisms in Scripture: to depress, or, op
press en-phsh, is a Hebraism for, to fast] Ges., under one, gives
one en-phsh, "to afflict the soul, i. e., to fast," citing Lev. 16 : 31 ;
23: 27, 30; Num. 29: 7: Gr., psuche: Lat. anima: Douay, Why
have we fasted, and thou hast not regarded; have we humbled our
souls, and thou hast not taken notice? Ital., (then say they) why
have we fasted and thou not (there) hast had regard ? (Why) have
we distressed, or, afflicted, our anime, and thou not (there) hast put
mind ? See E. V.
Isai. 58 : 5; Heb., Whether like as this be tsum, the fasting, I
shall approve ; ium, a day, depressing, or, oppressing, man en-phsh
of him? [i. e., Is to depress en-phsh a day such a fasting, <fcc. ?]
Ital., The fast (that) I approve, and the day that the man ought to
afflict his anima, is it such ? Lat., and Douay, Is this such a fast as
I have chosen : for a man to afflict his soul for a day ? E. V., Is it
such a fast that I have chosen ? a day for a man to afflict his soul ?
(Margin, or, to afflict his soul for a day ?)
Isai. 58 : 10; Heb., And thou open to hungry, en-phsh of thee,
and en-phsh of oppressed, or, depressed, thou satisfy: Ital., And
thou open thy anima to him that hath hunger, and satisfy the per
son afflicted : Douay, When thou shalt pour out thy soul to the
hungry, and shalt satisfy the afflicted soul: E. V., And (if) thou
draw out thy soul to the hungry, and satisfy the afflicted soul.
Isai. 58: 11 ; Heb., u, yea, or, and, will give thee rest Jehovah
continually, and will satisfy in tshtshut, arid places (so Ges., citing
this verse,) en-phsh of thee, and bones of thee ihlits, will make ac
tive, or, vigorous, (so Ges.^under hits, citing this verse,) and thou
shaltbe, &c. : Douay. And the Lord will give thee rest continually,
and will fill thy soul with brightness, and deliver thy bones, and
thou shalt be, &c. : Ital., And the Lord shall guide thee continu
ally, and satisfy thy anima in drought, and shall fill with marrow
thy bones : E. V., And the Lord shall guide 'thee continually, and
satisfy thy soul in drought, and make fat thy bones.
Isai, 61: 10; Heb., Rejoicing I will rejoice in Jehovah, shall,
or, will, rejoice en-phsh, the breath, of me in God of me.
Isai. 65: 17; Heb., lb: Gr., kardia: Lat, cor: Douay, heart:
Ital., mind: E. V., mind. [We have had in the Ital. and the E.V.
mind where the Hebrew is en-phsh.]
Isai. 66 : 3 ; Heb., . . . truly, these have delighted in ways of

186 THEOLOGY OF THE BIBLE.
them, u, yea, in abominations of them enphsh of them has delight
ed : Ital. As they have chosen their ways, and their anima has
taken delight in their abominations : E. V., Yea, they have chosen
their own ways, and their soul delighteth in their abominations.
Isai. 66 : 16 ; Heb., Gr., Lat., Ital., every flesh ; Douay, and
E. V., all flesh : [every flesh is equivalent, as we have seen, to every
en-phsh.] Isai. 66 : 23 ; Heb., Gr., Lat, Ital., every flesh ; Douay, and
E. V., all flesh.

JEREMIAH.

Jer. 2 : 24 ; Heb., A heifer accustomed mdbr, of pasture, (not
desert, says Ges.,) in, desire, or, longing, of enphsh of her, catcheth
at with open mouth (so Ges., under shaph, citing this verse,) ru-
ach, the wind : Ges., under en¬phsh, says, it is used for sexual de
sire, citing this verse : Gr., in the eager desires, or, longings, or,
lusts, of psuche of her : Lat, in the longing of her anima : Douay,
A wild ass accustomed to the wilderness in the desire of his^heart,
snuffed up the wind of his love : Ital., A she ass wild accustomed
(to be, or, live,) .in the wilderness, (that) absorbeth the wind at her
pleasure: [Lat., anima, Gr., psuche, Heb., en-phsh:] E. V., A wild
ass used to the wilderness, (that) snuffeth up the wind at her plea
sure ; (Margin, at the desire of her heart.)
Jer. 2:34; Heb., Yea, or, truly, in skirts of thee is found blood
of en-phshs poor, or, oppressed, innocent : Gr., bloods puchon [Gen.
plural of psuche] : Lat., blood of animas poor and innocent : Ital.,
the blood of the persons of the poor innocents : Douay, And in thy
skirts is found the blood of the souls of the poor and innocent :
E. V., Also in thy skirts is found the blood of the souls of the poor
innocents. Jer. 3: 10; E. V., . . . hath not turned to me with her whole
heart, [Heb., lb.]
Jer. 3:11; Heb., And said Jehovah to me, Hath rendered her
self just, or, innocent, enphsh of her, led captive Israel, above per
fidious Judah : Gr., the psuche of him : Lat., his anima : Douay,
The rebellious Israel hath justified her soul, in comparison of the
treacherous Juda : Ital., The put out of the way, or, the gone astray,

THEOLOGY OF THE BIBLE. 187
Israel has shewn herself more just than the treacherous Judah: E.V.,
The backsliding Israel hath justified herself more than treacherous
Judah. Jer. 3: 16; Heb., lb; Gr., kardia; Lat, cor; Douay, heart;
Ital., and E. V., mind.
Jer. 4: 10 ; Heb., . . . u, but, or, yet, smiteth sword even to
these en-phsh: Gr., even to the psuche of them : Douay, behold the
sword reacheth even to the soul : Ital., and yet the sword is arrived
even to the anima: E.V., whereas the sword reacheth unto the soul.
Jer. 4: 19; Heb., Bowels of me, bowels of me ! (or, intes
tines !) I am pained ; walls of lb of me heume, (from heme, to hum,
an onomatopoietic word, says Ges.,) hum, to me ; lb of me, will not
keep silence, for, voice of trumpet has heard, en-phsh of me, warlike
cry (so Ges., under truoe, citing this verse,) mlhme, of battle : Gr.,
The bowels of me, the bowels of me, I suffer pain, kai, yea, or, and,
the psuche of me affecteth with impetuous desire the organs of the
heart of me, the heart of me tuggeth: I will not keep silence, for
the psuche of me has heard voice of trumpet, cry of battle : [The
Gr. gives psuche for lb, and psuche for en-phsh.] Lat., my belly, my
belly, I am in pain, the senses of my cor are disordered in me ; I
will not keep silence, for voice of trumpet hath heard, my anima,
din of battle : Douay, My bowels, my bowels are in pain, the senses
of my heart are troubled within me, I will not hold my peace, for
my soul hath heard the sound of the trumpet, the cry of battle:
Ital., (Alas) my entrails, my entrails ! I feel a great pain ; (Alas)
the enclosure [Heb., walls] of my cuore I My cuore murmurs in
me ; I cannot calm myself ; for, O my anima, thou hast heard the
sound of the trumpet, the combat of war : E. V., My bowels, my
bowels ! I am pained at my very heart ; (Margin, the walls of my
heart ;) my heart maketh a noise in me ; I cannot hold my peace,
because thou hast heard, 0 my soul, the sound of the trumpet, the
alarm of war. (Under the verb heme, defined, to hum, Ges. says,
"It is used of internal emotion, from disquiet of mind, citing this
verse, and Jer. 31 : 20, [where the same verb is used with bowels.]
and Ps. 42 : 6, 12, E. V., v. 5, 11, [in each of which the same verb
is used with en-phsh : see Ps. 42 : 5, and 11, before given, and what
is there further given from Gesenius. So that the Heb. of Jer. 4:19
may be rendered, the walls of lb of me, that is, the bowels of me,
hum to me, or, lb of me, equivalent to en-phsh of me, hummeth to me.
If the latter be preferred, I must be inserted before will not keep
silence, and a semicolon be put between me and heume. I think the

188 THEOLOGY OF THE BIBLE.
u in heume, denoting the plural, and agreeing with walls, requires
the rendering I have given.] Under en-phsh, Ges. says, it is used
poetically as the seat of warlike valour, so used when a poet speaks
to his own en-phsh, [i. e., to himself,] citing this verse, and Judges
5 ; 21, [in Deborah's song, before given.] ,
Jer. 4 : 30 ; Heb., en-phsh of thee : Gr., the psuche of thee : Lat,
thy anima : Ital,, thy anima : Douay, they will seek thy life :
E. V., they will seek thy life.
Jer. 4: 31 ; Heb., For I have heard . . . Wo now to me, for
fainteth en-phsh of me on account of those lulled, or, slain : Gr., for
fainteth the psuche of me on account of tois, those, taken away, or,
murdered: Lat, for deficit, hath failed, or, fainted, my anima on
account of the slain : Douay, Wo (is) me, for my soul hath fainted,
because of them that are slain : Ital., for the anima to me fainteth
for the murderers ; E. V., for my soul is wearied because of mur
derers. Jer. 5:9; Heb., ol, on, these shall I not visit, saith Jehovah, u,
yea, on gui, a people, like this shall not take to herself vengeance,
en-phsh of me? [In 2 Kings 9 : 7, we have, E. V., . . . that Tmay
avenge the blood of my servants the prophets. Ges., under en-phsh,
says, it is used to express revenge. And we have the ru-ach, breath,
spirit, of revenge : shewing that en-phsh and ru-ach mean the same ;
each meaning, breath of revenge.] Gr., Upon these shall I not visit,
. . . the psuche of me ? Lat, Upon these shall I not visit, . . . my
anima ? Ital., Not shall I do punishment of these (things ;) . . . my
anima ? Douay, Shall I not visit for these things, saith the Lord ?
and shall not my soul take revenge on such a nation ? E. V., Shall
I not visit for these (things) ? saith the Lord : and shall not my
soul be avenged on such a nation as this ? [Zand my soul mean the
same] Jer. 5:29; The Heb., the Gr., the Lat, the Ital., the Douay,
and the E. V., are the same as in verse 9.
Jer. 6:8; Heb., . . . lest be alienated from thee enphsh of me :
Gr., the psuche of me: Lat, my anima: Ital., my mind: Douay,
Be thou instructed, O Jerusalem, lest my soul depart from thee :
E. V., the same. (Margin, be loosed.)
Jer. 6: 16; Heb., Thus saith Jehovah, stand ye firm ol, on,
ways, . . . ; and walk in it, and you shall come to a place of rest
(see Ges. mrguo, citing this verse,) to enphsh of you.
Jer. 7: 6; E. V., . . . shed not innocent blood, [see Jer. 2 : 34,
before given : To shed blood, is equivalent to kill en-phsh.]

THEOLOGY OF THE BIBLE. 189
Jer. 9:9; The Heb., Gr., Lat., Ital., Douay, and E. V., are the
the same as in 5 : 9, and 29.
Jer. 11 : 21 ; Heb., . . . men of . . . that seeking en¬phsh of thee:
Gr., the psuche of thee : Lat., thy anima: Ital., thy4anima : Don-
ay, and E. V., thy life.
Jer. 12 : 7 ; Heb., I have . . . , I have . . . , I have given the
dearly beloved en-phsh of me into hands of enemies of her : Gr., . .
I have given the dearly beloved psuchen [in the accusative] of me
into hands of enemies of her : Lat., I have given my dearly beloved
animam [in the accusative] into, &c. : Douay, I have given my
dear soul into the hand of her enemies : Ital., I have given the love
of my anima into the hands of her enemies: E. V., I have given
the dearly beloved (Margin, " Heb., the love") of my soul into the
hand of her enemies. [The margin " the love" is taken from the
Italian; it is not the Hebrew. What shall we say of such a mar
gin ?]
Jer. 13 : 17 ; Heb., ... in hiding places tbke, [from the verb
hke,] shall distil, or, flow by drops, en-phsh of me (Ges. says, the
primary syllable bk imitates the sound of falling drops ; and he re
fers to bki, defined, weeping.) [Weeping is indicated by the breath.]
away from face of pride, or, arrogance ; (so Ges., under gue, citing
this verse, and Job 33 : 17.) u, yea, weeping shall weep, u, yea,
shall pour down, eyes of me tears : (see Ges., ird, citing this verse,
and Jer. 14: 17; Ps. 119: 136; Lam. 1: 16.) The Gr. is, . . .
psuche . . . away from face of arrogance, or, haughtiness : Lat., my
anima from face of arrogance : Douay, my soul shall weep in secret
for (your) pride : Ital., my anima shall weep in secret for (your)
pride : E. V., my soul shall weep in secret places for (your) pride.
Jer. 14: 19; -Heb., Whether despising hast thou despised, or,
rejecting hast thou rejected, Judah ? Whether b, as to, Zion, hath
rejected with loathing her, en-plish of thee? Gr., Whether repro
bating hast thou reprobated, or, misesteeming hast thou misesteem-
ed, Judah, kai, yea, from Zion is withdrawn the psuche of thee?
Lat., ... or Zion hath abhorred, thy anima : Ital, could'st thou
moreover have reprobated Juda? Wouldst thy anima have Zion in
abomination ? Douay, Hast thou utterly cast away Juda, or, hath
thy soul abhorred Zion. See E. V.
Jer. 15: 1 ; Heb., . . . en-phsh of me; Gr., the psuche of me:
Ital., my anima: Douay, my soul: E. V., my mind.
Jer. 15:9; Heb., Languished she that brought forth those
seven, nphh, (an onomatopoietic, says,Ges.,) breathing out, en-phsh,

190 THEOLOGY OF THE BIBLE.
breath, of her : Gr., was emptied out, or, exhausted, he, which, [i. e.,
she which,] having brought forth seven, gave way, or, sunk under
pain, the psuche of her: Lat., failed, anima of her: Ital., she that
hath brought forth, or, that brought forth, seven (sons) is become
or, became, faint, her anima hath panted, or, panted : Douay, she
that hath borne seven is become weak, her soul hath fainted away :
E. V., she that hath born seven languisheth : she hath given up the
ghost ; [Heb., breathed out the breath, i. e., died. And the Lat.
verb exspiro, compounded of ex, out, and spiro, to breathe, (from
which verb spiro is the Lat. noun spiritus, breath, generally render
ed by the Ital. spirito, Douay, and E. V., spirit), is defined by Ains-
worth, (he writes it expiro,) to exhale, to breathe forth ; to expire,
to give up the ghost, (this last is taken from the E. V., no doubt),
to die, to breathe his last. We thus see, again, that ghost means
breath. It is remarkable, that not a single ghost is found in the
Douay. Ghosts are found in the Rheims Romish version of the
New Testament, published at Rheims in A. D. 1582, some thirty
years before the E. V. was published. The Douay translators re
pudiated the ghosts of the Rheims ; but James's Ecclesiastics seem
to have thought, that as the Rheims has them in the New Testa
ment, they might as well begin with them in the Old Testament.
Now these are the entities, or, rather, the non-entities, whicn
Bishop Hobart, and the Bishops he cites in his support, send to
what they call the intermediate place of departed souls, departed
spirits, departed ghosts. Bishop Hobart, and his supporting Bishops,
say, that soul, and spirit, and ghost, all mean the same : and so
they do. But each of these words means, simply, breath.]
Jer. 15 : 15 ; Heb., ... in long aph, breathing, (i. e., says Ges.,
under ark, patience, long suffering, citing this verse,) of thee take
me not away : In Ps. 31 : 14, E. V., v. 13, the Heb. is, . . . to take
away en-phsh of me. (For which Ges., under Iqh gives, to take
away my life, citing this verse, and giving the Heb. words Iqht
en-phshi :) [So that, to take me away, is equivalent to, take away
en-phsh, the breath, of me.]
Jer. 16 : 16 ; E. V., . . and they shall hunt them from every
mountain. [We have had enphshs hunted.]
Jer. 17:5; Heb., Thus saith Jehovah, cursed, that man who . .
and from Jehovah turneth aside lb of him.
Jer. 17 : 18 ; Heb., Let them be put to shame that pursue after
me, [Other Scriptures, as we have seen, give this with the Heb.
idiom, pursue after en¬phsh of me.]

THEOLOGY OF THE BIBLE. 191
Jer. 17: 21; Heb., Thus saith Jehovah, watch, or, guard, b,
over, or, upon, en-phshs of you : Gr., watch, or, guard, the psuchas
of you: Lat, look to, or, watch, youx animas: Ital., keep ye guard
upon, or, over, your anime : Douay, Take heed to your souls : E.V.,
Take heed to yourselves, (Ges., under shmr, renders this passage
thus, " take heed as ye value your life")
Jer. 18 : 20 ; Heb., ... for they have digged pit for enphsh of
me: Gr., the psuche of me: Lat, my anima: Ital., a fossa, ditch,
trench, grave, for my anima : Douay, and E. V., they have digged
a pit for my soul, [i. e., for me.]
Jer. 19 : 4 ; E. V., . . . and have filled this place with the blood
of innocents. [In Jer. 2 : 34, before given, the Heb. is, blood of
en-phshs innocent]
Jer. 19: 7; Heb., . . enphsh of them : Gr., the psuchas of them:
Lat., animas of them : Ital., the anima of them: Douay, that seek
their lives : E. V., that seek their lives.
Jer. 19: 9 ; Heb., . . . en-phsh of them: Gr., [simply] that in
vest them : Lat., who seek the animas of them : Ital., and they that
seek the anima of them : Douay, and they that seek their lives :
E. V., and they that seek their lives.
Jer. 20 : 13 ; Heb., Celebrate in song to Jehovah, celebrate Je
hovah, for hetsil, [see ntsl,] he hath drawn out, pulled away, snatch
ed, delivered, (out of danger, says Ges.,) enphsh of oppressed from
hand of evils, or, of doers of evil.
Jer. 21 : 5 ; See it, for cumulated words ; in E. V.
Jer. 21 : 7 ; Heb., . . . u, yea, into hand of seeking for [i. e.,
them that seek for] en-phsh of them: Gr., the psuchas of them:
Lat, the anima of them : Ital., the anima. of them : Douay, and
into the hand of them that seek their life: E: V., and into the hand
<jf those that seek their life.
Jer. 21 : 9 ; Heb., ... he shall live, u, yea, shall be to him en
phsh of him for booty : Ges., under shll, renders the Heb. here, "his
¦ life shall be to him for booty," i. e., says he, he shall be preserved
alive, citing this verse, and Jer. 38: 2; 39: 18: The Gr., in Jer.
21 : 9 is, the psuche of him: Lat., his anima: Ital., the anima of
them shall be to them for spoil, or, booty : Douay, and his life shall
be to him as a spoil : E. V., and his life shall be unto him for a prey.
Jer. 22: 3; E. V., . . . neither shed innocent blood, [The en
phsh is in, or, by means of, the blood, as we have seen : To shed
the blood, therefore, is to take away the en¬phsh, breath.]
Jer. 22 : 25 ; Heb., u, yea, I will give thee into hand of

192 THEOLOGY OF THE BIBLE.
seeking after en-phsh of thee : Gr., the psuche of thee : Lat., thy
anima: Ital., thy anima: Douay, And I will give thee into the
hand of them that seek thy life : E. V., the same.
Jer. 22 : 27 ; Heb., u, but, into that land which they lift up en
phsh of them to return thither : Ges., under nsha, says, to lift up
en-phsh to any thing, is, to desire it : Gr., But into the land which
they ask earnestly with the psuchais of them : Lat., to which they
lift up the anima: Douay, whereunto they lift up their mind to'
return thither : Ital., to which they have the mind intent — [mind
in the sense of desire is a good rendering for enphsh, Gr., psuche ;
but mind in the sense in which it is generally used, is not.] : E. V.,
But to the land whereunto they, desire (Margin, Heb., lift up their
mind) [not the Heb., nor the Gr., nor the Lat. ; but taken from the
Douay, or the Ital.] to return.
Jer. 23 : 9 ; Heb., concerning prophets is broken to pieces lb of
me b, in, or, upon, qrb, entrails, of me; Ges., under shbr, says, "to
break any one's mind, is, to affect one with sadness, citing Ps. 69 :
20 ; 147 : 3. [The word in each- is, lb, defined by Ges., heart,
soul, mind.]
Jer. 24 : 7 ; E. V., . . . for they shall return unto me with their
whole heart. The Hebrew is lb.
Jer. 25 : 31 ; Heb., . . . contending with every flesh: [equivalent
to every en-phsh, Gr., psuche.] Gr., every flesh : Lat., with every
flesh: Ital., with every flesh: Douay, with all flesh : E. V., with all
flesh. Jer. 26 : 19; Heb., ... m, so that, or, therefore, we doing evil
v great upon en-phshs of us : Gr., upon psuchas of us : Lat., against
our animas: Ital., against our anime: Douay, Therefore we are
doing a great evil against our souls : E. V., Thus might we procure
great evil against our souls, [i. e., against ourselves.] .
Jer. 26 : 23 ; Heb., . . . and threw nble, the corpse, of him to,
or, into, qbri, graves, of sons of that people : Gr., and threw him
into the tomb of sons of people of him: The Douay, the Ital., and
the E. V. are, and cast his dead body into the graves of the com
mon people. Ges. defines nble, a corpse, as well of men, as of ani
mals, citing Deut. 21 : 23 ; Lev. 5:2; 7 : 24, [in each of which the
Heb. has the same word nble. In Deut. 21 : 23, the E. V. gives,
His body : In Lev. 5 : 2, the E. V. gives carcase : and in Lev. 7 :
24, it gives, that dieth of itself]
Jer. 29 : 1 ; E.V., . . . and to all the people whom . . had carried
away captive. JWe have en-phshs carried away captive.]

THEOLOGY OF THE BIBLE. 198
Jer. 29 : 13 ; E. V., . . . when ye shall search for me with all
your heart : Heb. lb.
Jer. 30 : 17 ; E. V., For I will restore health unto thee. [Wc
have, health to en-phsh of, &c]
Jer. 31 : 11 ; Heb., For hath redeemed Jehovah Jacob, u, yea,
hath redeemed, or, bought barck, him from hand of mighty above
him : [i. e., mightier than he.]
Jer. 31 : 12 ; Heb., u, And, or, therefore, they shall come and
shout for joy . . . : u, yea, shall be, or, become, en-phsh of them
like garden irrigated, and they not shall be drawn back to dabe,
fear, again : Gr., and shall be, or, become, the psuche of them like
a tree fruitful, and not shall they hunger, or, long for, more, or,
longer: Lat., and shall be anima of them as it were garden water
ed, and none not shall hunger: Douay, and their souls shall be as a
watered garden, and they shall be hungry no more : Ital., and their
anima shall be as a garden . . . , and not shall they be more in con
tinual vexations : E. V., and their soul shall be as a watered gar
den ; and they shall not sorrow any more at all.
Jer. 31 : 14 ; Heb., u, yea, I will satiate en-phsh of those priests
with fat, (so Ges., under rue, citing this verse and others,) and peo
ple of me with that which is good of [i. e., proceeding from] me
shall be satisfied, saith Jehovah.
Jer. 31 : 20; Heb., . . . therefore have hummed intestines of
me for him: [See before, Ps. 42': 5; Jer. 4: 19:] Gr., therefore I
have been excited concerning him : Lat., therefore were troubled,
or, disquieted, put in confusion, my viscera, entrails, (especially the
chief, as heart, liver, lungs, says Ainsworth,) over him: Ital., there
fore my interiora, entrails, are tumultuous for him : Douay, there
fore are my bowels troubled for him : E. V., the same.
Jer. 31 : 25 ; Heb., For have satiated I enphsh languishing, and
enphsh dabe, of fear, have filled I : Gr., For I have indulged to
excess, or, intoxicated, every psuche thirsting, and every psuche
hungering : Lat, For inebriavi, I have made drunk, or, intoxicated,
inebriated, animam lassam, tired, spent, worn out, weary, and
every animam hungry I have glutted : Douay, For I have inebri
ated the weary soul: and I have filled every hungry soul: Ital., For
I shall have made drunk the anima thirsty, and tired, or, weary,
and shall have satiated every anima faint : E. V., For I have sati
ated the weary soul, and I have replenished every sorrowful soul.
Jer. 31 : 33 ; Heb., . . . After those days, saith Jehovah, I will
give ture, the doctrine, or, instruction, or, law, of me in entrails of
13

194 THEOLOGY OF THE BIBLE.
them, m, yea, or, and, on lb of them will I write it : The Gr. gives
dianoia, thought, mind, understanding, for the Heb. entrails, [that
, being the sense of the Heb. figure] : Lat., in viscera, the entrails,
of them : Douay, I will give my law in their bowels : Ital., I will
put my law in their entrails : E. V., I will put my law in their in
ward parts.
Jer. 32 : 40; Heb., . . . u, and, reverence of me I will give in
lb of them so as not to turn aside from upon me.
Jer. 32 : 41 ; Heb., u, yea, I will rejoice ol, over, them to do
good to them, u, yea, or, and, I will fix, or, plant, them in land this
in amt, firmness, stability, or, perpetuity, b, in, or, with, all lb of
me, u, yea, or, and, b, in, or, with, all enphsh of me. [It is Jeho
vah who thus speaks.]
Jer. 34 : 4 ; E. V., . . . thou shalt not die by the sword ;
Jer. 34 : 16 ; Heb., . . . and caused to return, man, servant of
him, and man, maid-servant of him, whom you had let go free at
enphsh of them: Gr., at psuche of them: Lat., whom you had let
go, that they should be free : Douay, whom you had let go free, and
set at liberty : Ital., whom you had discharged into liberty, at their
desire, or, will: E. V., whom he had set at liberty at their pleasure.
Jer. 34: 20; Heb., u, even, I will give them into hand of ene- -
mies of them, u, yea, into hand of seeking for en-phsh of them ; and
shall be, or, become, corpses of them for meat to fowl of those hea
vens : The Greek does not use psuche here : Lat., animam of them :
Ital., that seek the anima of them: Douay, that seek their life:
E. V., that seek their life.
Jer. 34: 21 ; Heb., . . . that seek for enphsh of them: The Gr.
does not give psuche here : Lat., animas of them : Ital., the anima
of them : Douay, that seek their lives : E. V., that seek their life.
Jer. 37:9; Pleb., Thus saitb Jehovah, let not be carried away
en-phsh of you : Gr., be not carried away, or seduced, in the psueh
ais [dative plural of psuche] of you : Lat, do not deceive, or, cheat,
your animas : Douay, deceive not your souls : Ital., cheat not your
selves : E. V., Deceive not yourselves.
Jer. 38 : 2 ; Heb., ... he shall live, u, yea, shall be to him en
phsh of him for booty, and he shall live: Gr., the psuche of him:
Lat., anima of him : Ital., his anima to him shall be for booty :
Douay, but he . . . shall live, and his life shall be safe, and he shall
live: E. V., but he . . . shall live; for he shall have his life for a
prey, and shall live.
Jer. 38 : 16 ; Heb., . . . liveth Jehovah who made us [i. e., me]

THEOLOGY OF THE BIBLE. 195
this enphsh, if I will kill thee, u, or, if I will give thee into hand of
those men who seeking for enphsh of thee : (For the Heb. which I
have rendered " who made us this enphsh" Ges., under at, gives,
" the same who has given us life," citing this verse :) Gr., liveth ku
rios, who hath made us this psuche : [it does not use psuche a second
time in the verse.] Lat., who made us this anima, if I will kill thee,
et, also, or, even, if I will deliver thee into hands of those men who
seek thy anima: Ital., (As) the Signore that us has made this ani
ma, liveth, I not thee will cause to die, and not thee will give into
hand of these men that seek thy anima : Douay, As the Lord liveth
that made us this soul, I will not put thee to death, nor will I de
liver thee into the hand of these men that seek thy life : E.V., that
made us this soul, . . . neither will I give thee into the hand of
these men that seek thy life. [The first enphsh in this verse, as in
numerous other places, means the entire corporeal breathing
person.] Jer. 38 : 17 ; Heb., . . . u, then, shall live enphsh of thee, . . . u,
but, shalt live thou and house of thee.
Jer. 38 : 20; Heb., ... m, so that, it may be good for thee, and
may live en-phsh of thee.
Jer. 38 : 24 ; Heb., . . . and not shalt thou die.
Jer. 39 : 18 ; Heb., . . , and shall be to thee en-phsh of thee for
booty: Gr., the psuche of thee: Lat, thy anima: Ital., thy anima
to thee shall be for booty : Douay, but thy life shall be saved for
thee : E. V., but thy life shall be for a prey unto thee.
Jer. 40 : 14; Heb., ... to pierce through enphsh of thee: Gr.,
to pierce psuche of thee: Lat, to smite thy anima: Ital., to strike
thee to death: Douay, to kill thee : E. V., to slay thee.
Jer. 40 : 15 ; Heb., . . . why shall he pierce through en-phsh,
and disperse all Judah which are gathered together to thee, and
cause to wander the rest of Judah : The Gr. has psuche, for en-phsh :
The Lat. has animaip : Douay, lest he kill thee : Ital., why should
he smite thee to death : E. V., wherefore should he slay thee.
Jer. 42 : 20 ; Heb., For ye deceived b, by, or, with, enphshs,
breaths, of you when you sent me to Jehovah, God of you, saying :
Gr., en, with, psuchais of you : [How deceive when they sent him
but by breath, speech, words ?] Ital., For you (me) have cheated
against your own anime, breaths, [i. e., words] : Lat, For ye have
deceived your animas : Douay, For you have deceived your own
souls : [The Lat. and the Douay, take no notice of the preposition b,
in the Heb., en, in the Gr.] E. V., For ye dissembled in your hearts.

196 THEOLOGY OF THE BIBLE.
Jer. 43 : 6 ; Heb., Men, and women, and children, and daughters
of that king, and every that enphsh which, &c. : Gr., and the psu
chas which : Lat., and every anima which : Douay, and every soul
which : Ital., and all the persons that : E. V., and every person
that . . . had left with Gedaliah.
Jer. 44 : 7 ; Heb., . . . why do ye evil great to, or, against, en
phshs of you : [i e., yourselves :] Gr., why do ye evils great upon
psuchais of you : Lat., why do ye (this) great evil against your ani
mas : Ital., why do ye (this) great evil against your anime : Dou
ay, why do you commit (this) great evil against your own souls.
See E. V.
Jer. 44 : 14 ; Heb., . . . u, so that, to return into land of Judah
which they lifting up enphsh of them to return to dwell there :
[Lifting up the breath, is, breathing after, i. e., desiring : the same
is expressed with ru-ach, breath, Lat., spiritus ; our word aspiring
is from the Lat. ad, to, after, and spiro, to breathe :] The Gr. uses
psuche in Jer. 44 ; 14 : Lat., their animas : Ital., where, or, whither,
they have the mind intent to return to dwell there : Douay, to
which they have a desire to return to dwell there : E. V., to the
which they have a desire to return to dwell there.
Jer. 44 : 30 ; Heb., . . . into hand of seeking enphsh of him, as
I gave . . . into hand of enemy of him, yea, of seeking enphsh of
him : Gr., the psuche of him, twice : Lat., the anima of him, twice :
Ital., his anima, twice : Douay, into the hand of them that seek his
life, . . . his enemy, and that sought his life: E. V., into the hand
of them that seek his life, . . . his enemy, and that sought his life.
[The Heb. is, seeking enphsh, breath, of him, the Hebraism for,
seeking his death, seeking to take away his breath, for, take away
his life. Why is it that in all these phrases, many of which have
been before given, the Douay, and E. V., give life, instead of their
more usual word soul ?]
Jer. 45: 5 ; Heb., enphsh of thee : Gr., the psuche of thee: Lat,
thy anima : Ital., thy anima : Douay, thy life : E. V., thy life will
I give unto thee for a prey, &c.
Jer. 46 : 26 ; Heb., . . . into hand of seeking for enphsh of them :
This verse is omitted in my copy of the Greek. Lat., of seeking
animam of them : Ital., of those that seek their anima : Douay,
And I will deliver them into the hand of them that seek their lives:
E. V., And I will deliver them into the hand of those that seek
their lives.
Jer. 48: 6; Heb., Escape, rescue enphsh of you: Gr., escape

THEOLOGY OF THE BIBLE. 197
and save from death the psuchas of you : Lat., escape, or, flee, save
your animas : Ital., Fly away, save your persons : Douay, Flee,
save your lives : E. V., Flee, save your lives.
Jer. 49 : 37 ; Heb., . . . u, yea, before them that seek enphsh of
them : Gr., the psuchas of them : Lat. animam of them : Ital., that
seek then- anima ; Douay, and E. V., that seek their life.
Jer. 50 : 19 ; Heb., ... he shall feed, &c, and shall be satiated
enphsh of him: Gr., the psuche of him : Lat, anima of him: Ital.,
his anima shall be satiated : Douay, and E. V., and his soul shall
be satisfied, &c.
Jer. 50 : 43 ; E. V., . . . anguish took hold of him : [We have
have had, anguish of enphsh.]
Jer. 51 : 6 ; Heb., Escape from midst bbl, Bebel, and rescue,
man [for every person] en-phsh of him [i. e., himself:] Gr., Escape
from midst of Babylon, and save every one the psuche of him : Lat.
every one his anima : Ital., every one of you his anima : Douay,
Flee ye from the midst of Babylon, and let every one save his own
life : E. V., . . . and deliver every man his soul.
Jer. 51 : 14 ; Heb., Hath sworn Jehovah of tsbaut, [written in
E. V., in other places, Sabaoth,] of armies, b, on, or, by en-phsh of
him: Gr., For, hath sworn kurios on, or, by, the arm (metaphor.,
says Donnegan, for, strength) of him: Lat, by his anima : Ital.,
The Lord of armies hath sworn by himself: Douay, and E. V., The
Lord of hosts hath sworn by himself.
Jer. 51 : 34 ; Heb., . . he filled, or, satisfied, belly of him modn,
of, [i. e., with] dainties, of me, [belly, here, is equivalent to enphsh,
appetite, in other places ; satisfied his enphsh] , Ges., under mla,
says, fill, satisfy, the soul, i. e., says he, the desire, hunger, citing
Job 38 : 39 ; Prov. 6 : 30.
Jer. 51 : 45 ; Heb., Go out from midst of her, people of me, and
rescue, man [for every man] en-phsh of him [i. e., himself] from
heat of nostril of Jehovah : Gr., the psuche of him : Lat., that may
save, every one his anima : Douay, that every man may save his life
from the fierce wrath of the Lord: Ital., and save every 'one of you
his person: E. V., and deliver ye every man his soulfrom, &c.
Jer. 51 : 46 ; Heb., And lest become soft lb of you: [We have
had Gr., of little psuche, breath, i. e., of little courage, and we have
the same expressed with ru-ach, Gr., pneuma, Lat., spiritus, Ital,
spirito, Douay, and E. V., spirit, i. e., of little breath ; breath, strong,
or, weak, being put for courage, or the want of it] Lat, And lest
become soft your cor : Ital., And (guard yourselves) that sometimes

198 THEOLOGY OF THE BIBLE.
your cuore lose not courage : Douay, And lest your hearts faint :
E. V., And lest your heart faint.
Jer. 51: 50; Heb., lb: Gr., kardia: Lat, cor: Ital., cuore:
Douay, and E. V., mind. [The Douay, Ital., and E. V., give mind
for enphsh also, as we have seen.]
Jer. 52 : 29 ; Heb., ... he carried away captive from Jerusalem
en-phsh 832: Gr., psuchas : Lat, animas: Ital., anime: Douay,
souls: E. V., persons.
Jer. 52 : 30 ; Heb., enpiish, twice : Lat, animas, and ahimm :
Ital., anime, twice : Douay, carried away of the Jews 745 souls.
So all the souls (were) 4,600 : E. V., . . . carried away captive of
the Jews 745 persons ; all the persons (were) 4,600.

LAMENTATIONS.

Lam. 1:4; Heb., . . . and she bitter in herself: Gr., the same.
[We have mr enphsh, bitter of enphsh, breath, in 1 Sam. 1 : 10;
22 : 2. It is a Hebraism for sadness, sorrow ; and a very natural
expression ; for sadness, sorrow, shews itself in the breath.]
Lam. 1:11; Heb., . . . for food to shub, bring back, restore, re
new, enphsh, [i. e., to refresh themselves :] Gr., the psuche : Lat.,
to refresh animam : Ital., ristorarsi Vanima, to refresh themselves
the anima: (Graglia, for ristorarsi, gives, to refresh one's self:)
Douay, for food to relieve the soul: E. V., for meat to relieve the
soul. Lam. 1 : 16; Heb., . . . for, is far distant from me the comforter
bringing back, restoring, en-phsh of me : Gr., the psuche of me :
Lat., convertens, turning about, my anima : [convertens is the Lat.
word where the Douay, and the E. V., in some places, have, con
verting the soul; it means, restoring breath, refreshing :] Ital., that
to me restoreth anima : Douay, because the comforter, the relief
of my soul is far from me : E. V., because the comforter that should
relieve (margin, " bring back," citing Hosea 9 : 12,) my soul is far
from me ; v. 17, E. V., none to comfort her.
Lam. 1:19; Heb., . . , the priests of me, and the old men of
me, in the city ghuou, breathed out, exspired, while they searched
for food for themselves that they might bring back, or, restore, re
new, enphsh of them : Gr., that they might turn round about, or,

THEOLOGY OF THE BIBLE. 199
cause to come back, the psuchas of them : Lat., that they might re
fresh their anima : Ital., are breathed, blown, or, exspired, in the
city, ... to restore anima to them : Douay, pined away in the city :
while they sought their food, to relieve their souls: E. V., gave up
the ghost in the city, while they sought their meat to relieve their
souls. Lam. 2: 12; Heb., To mothers of them said they : Where corn
and wine, in etothph, to faint them, [the infinitive of the reflex form
of othph ; we say, in, or, at, their fainting], like pierced through
in the streets of city, in, or, at, to pour out enphsh of them into
bosom of mothers of them : Gr., in the to pour out psuchas of them :
Lat., when they breathed out animas of them : Douay, when they
breathed out their souls in the bosoms of their mothers : [What can
be breathed out but breath ?] Ital., their anima was poured out into
the bosom of their mothers : E. V., when their soul was poured out
into their mothers' bosom : (Margin, when they died in their
mothers' arms for hunger.)
Lam. 2: 19; Heb., enphsh: Gr., psuche: Lat, anima: Ital.,
anima: Douay, for the life of, &c. : E. V., for the life of thy young
children, that faint for hunger, &c.
Lam. 3:17; Heb., And thou hast thrust away from peace en
phsh me : Ges., under znh, gives the Heb. in this verse, and renders
"thou hast thrust me [for the Heb. en-phsh of me] away from
peace." Lam. 3 : 20; Heb., Remembering remembereth, and sinketh
down (used, says Ges., under shhh, the verb used here, of a de
pressed and attenuated voice,), in me enphsh of me : Gr., psuche :
Lat., anima: Douay, I will be mindful and remember, and my soul
shall languish within me : Ital., My anima remembereth contin
ually, and is abated, or, diminished, in me: E. V., My soul hath
(them) still in remembrance, and is humbled in me.
Lam. 3:21; Heb., lb : Gr., kardia : [We have seen that the
Gr. often gives psuche for the Heb. lb.] Lat, cor: Douay, heart:
Ital., mind: E. V., mind. [We have had in the Ital., and the E. V.,
mind, where the Heb. has, en-phsh.]
Lam. 3 : 24 ; Heb., Portion of me Jehovah, saith enphsh of me
[saith breath of me, for, say I;] therefore I will wait, or, be firm,
to him. .
Lam. 3 : 25 ; Heb., Good, Jehovah to them that await, or, are
firm to him, to enphsh seeking him : v. 26, E. V., (It is) good that

200 THEOLOGY OF THE BIBLE.
(a man) should both hope and quietly wait for the salvation of the
Lord. Heb., for the deliverance, or, help, of Jehovah.
Lam. 3:51; Heb., Eye of me gleaneth I, of, or, upon, or, to,
enphsh, of me: Ges., under oil, gives the Heb. words here, and
renders, " my eye vexes me," i. e., says he, pains me, from weeping :
Gr., The eye of me gleaneth upon the psuche of me : Lat., my ani
ma: Douay, My eye hath wasted my soul: Ital.. My eye perplex-
eth, or, troubleth, my anima : E. V., Mine eye affecteth mine heart.
[The E. V. gives heart here, for the Ital. anima, Lat, anima, Gr.,
psuche, Heb., en-phsh ; which word heart is the word it generally
uses where the Gr. is lb.]
Lam. 3 : 52 ; E. V., Mine enemies have chased me sore, like a
bird. [We have the same said of enphsh.]
Lam. 3 : 53 ; Heb., tsmtu, they cut off, destroyed, brought to
silence, extinguished, (see Ges., citing this verse,) in pit chay-ah,
the breath, [for life,] of me, and threw stone upon me : The Gr.
gives, pit: The Lat, lacus: Douay, pit: Ital., They have cut off
my life, and (it have put) in the fossa, ditch, trench, grave ; and
have cast stones upon me : E. V., They have cut off my life in the
dungeon, and cast a stone upon me. [Why does E. V. give dun
geon here?]
Lam. 3 : 54 ; E. V., ... I am cut off.
Lam. 3 : 56 ; Heb., Voice of me thou hast heard; hide not ear
of thee to ru-ach, breath, or, breathing, of me, to outcry of me :
(To hide the ear, signifies to refuse to hear, says Ges., under olm,
citing this verse.) The Gr. here gives deesin, request, supplication,
for the Heb. ru-ach; The Lat., from my sobbing: Douay, from my
sighs : Ital., hide not thy ear to my sospiro, sigh : E. V., hide not
thine ear at my breathirlg, [ru-ach is the Heb. word for which the
Greek generally gives pneuma, the Lat., spiritus ; the Ital, spirito ;
the Douay, and E. V., spirit]
Lam. 3:58; Heb., Thou hast contended forensically the con
tentions of en-phsh of me, [i. e., of me], thou hast bought back, or,
redeemed, the chay-ah, breath, of me.
Lam. 5:9; Heb., On, or, at, enphsh of us we brought away
bread of us, from face of sword of that desert : Gr., On, or, at, the
psuchais of us . . . from face of sword of that desert : Lat., On, or,
at, our animas, . . . from face of sword in desert ; Douay, We
fetched our bread at the peril of our lives, because of the sword in
the desert: Ital., We have induced our victuals (at risk of) our
life, by, or, through, the sword of the wilderness : E. V., We gat

THEOLOGY OF THE BIBLE. 201
our bread with (the peril of) our lives, because of the sword of the
wilderness. ,
Lam. 5 : 17 ; E. V., For this our heart is faint : Heb. lb of us.

EZEKIEL.

Ezek. 1:5; Heb., . . . chay-ut, breathing creatures : Gr., zoon :
Lat, animalium : Ital., animali : Douay, living creatures : E. V.,
living creatures. [Turn to Gen. 1 : 20, 21, 24, 30, and see what the
different versions give for the Heb. en-phsh chay-ah in those verses.]
Ezek. 3: 19; Heb., . . . but thou en-phsh of thee hast saved:
(Ges., under ntsl, gives life for enphsh here, citing this verse, and
v. 21.) Gr., but thou the psuche of thee shalt save.
Ezek. 3 : 21 ; Same as in v. 19.
Ezek. 4 : 14 ; Heb., . . . lo, enphsh of me not made unclean, be
cause of corpse or torn in pieces not have 2" eaten from youth of me
u, even, till now : Gr., the psuche of me : Lat., my anima : Ital.,
my person not is been polluted : Douay, my soul hath not bean de
filed : E. V., My soul hath not been polluted.
Ezek. 6 : 9 ; E. V., And they that escape of you shall remember
me among the nations whither they shall be carried captives.
Ezek. 7:19; Heb., . . . enphsh of them not shall they satisfy,
u, yea, or, and, intestines of them not shall they fill : Gr., the psu-
chas of them, ... the belly of them : Lat, their anima . . . , their
bellies : Ital., they shall not satisfy their persons, e, yea, or, and,
shall not fill their entrails : Douay, they shall not satisfy their soul,
and their bellies shall not be filled : E. V., they shall not satisfy
their souls, neither fill their bowels.
Ezek. 13 : 18 ; Heb., . . . Woe to them that sew together cush
ions (so Ges., under kst,) on every joint of the hands, (i. e., says
Ges., under atsil, every knuckle^ hyperbolical, says he, to express
the extreme luxury of the females,) and make those msphhut, quilts,
or, cushions, upon head, of every tallness, [I have seen pictures of
English ladies of some centuries ago, with such* tall head-cushions,]
to lay snares for, or, to catch, enphshs. Whether en-phshs of peo
ple of me will ye lay snares for, or, catch ; u, or, or, and, enphshs
thus will ye cause to live ? The Gr. has psuchas, . . . psuchai, . . .
psuchas : The Lat. has animas three tirnes : The Douay is, Wo to
them that sew cushions under every elbow : and make pillows for

202 THEOLOGY OF THE BIBLE.
the heads of persons of every age to catch souls : and when they
caught the souls of my people, they gave life to their souls: Ital.,
Woe to them that sew little bolsters to all the armholes, and that
make crusts upon the head (of persons) of every stature, or, size, to
hunt anime. Will ye hunt the anime of my people, and will ye
save your own anime ? See E. V.
Ezek. 13 : 19; Heb., ... to slay enphshs which not should be
put to death, and to save alive enphshs which not should be kept
alive : Gr., psuchas, twice : Lat., animas, twice : Ital., anime, twice :
Douay, and E. V., souls, twice.
Ezek. 13 : 20 ; Heb., enphshs, three times : Gr., psuchas, three
times: Lat, animas, three times: Ital., anime, twice, [adding]
which ye hunt : Douay, Behold I (declare against) your cushions,
wherewith you catch flying souls : and I will tear them off from
your arms : and I will let go the souls that you catch, the souls
that should fly. See E. V.
Ezek. 13 : 21 ; E. V., Your kerchiefs also will I tear, and deliver
my people out of your hand; and they shall be no more in your
hand to be hunted; [people, in this verse, is equivalent to en-phshs
in the preceding verses.]
Ezek. 14: 14; E. V„ Though these three men, Noah, Daniel,
and Job were in it, they should deliver (but) their own souls, [i. e.,
themselves: The idea of a corporeal, breathing man delivering
what orthodoxy calls his soul is ludicrous.] The Heb. is, enphsh of
them : The Gr. does not use psuche here. It gives, simply, them
selves, for the Heb. enphsh of them: Lat, their animas: Ital.,
they should deliver (only) their persons : Douay, they shall deliver
their own souls, &c.
Ezek. 14 : 16 ; E. V., (Though) these three men (were) in it, . . .
they only shall be delivered.
Ezek. 14 : 18 ; E. V., Though these three men (were) in it, . . .,
but they only shall be delivered themselves.
Ezek. 14 : 20 ; E. V., Though Noah, Daniel, and Job, (were) in
it, ... , they shall (but) deliver their own souls, Heb., enphsh of
them : Gr., the psuchas of them : Lat., their- animas : Ital., they
(only) should deliver their persons : Douay, but they shall only
deliver their own souls, &c.
Ezek. 16 : 5 ; Heb., ... 5, in, loathing of enphsh of thee : Gr.,
of the psuche of thee : Lat, of thy anima: Ital., through, or, by,
the scorn in which other had thy person : Douay, in the abjection
of thy soul: E. V., to the loathing of thy person.

THEOLOGY OF THE BIBLE. 203
Ezek. 16 : 27 ; Heb  and I will give thee to enphsh of
hating thee: Gr., to psuchas of hating thee : Lat, I will give thee
to animas of, &c. : Ital., and thee I have abandoned to the voglia,
will, of, &c. : Douay, and I will deliver thee up to the will, &c. :
E. V., and have delivered thee unto the will of them, &c.
Ezek. 17: 17; Heb., . . . I, for, ekrit, [from krt,] to extirpate,
destroy, cut off, cause to fail, perish, enphshs many : Gr., psuchas :
Lat, animas: Douay, to cut off many souls: Ital., to destroy many
anime: E. V., to cut off many persons. [Why did James's Ecclesi
astics give persons here? The Ital. is, anime; the Lat, animas:
the Douay, soids ; the Gr., psuchas; the Heb., enphshs. True,
persons, corporeal, breathing persons, is the meaning ; not the or
thodox soul, which orthodoxy says is the person ; an item of ortho
dox teaching which the reader of the foregoing pages sees to be a
sheer perversion. But why avoid the idiom here ?]
Ezek. 17 : 20 ; E. V., ... he shall be taken in my snare,
Ezek. 18 : 4; Heb., Lo, every of those enphshs, to me they; as
enphsh of that father, u, even, so en-phsh of that son, to me they :
that en-phsh which sinneth, she shall die : Gr., That, or, For, all
hai, those, psuchai mine are; as the psuche of that, or, the, father,
so also, or, even, the psuche of that, or, the, son, mine are ; he, that,
psuche he, which, sinneth, she shall die.
Ezek. 18 : 5 ; E. V., But if a man be just, . . . ; v. 9, E. V., . . .
he shall surely live ; v. 13, E. V., . . . shall he then live ? he shall
not live : . . . ; he shall surely die ; his blood shall be upon him.
Ezek. 18 : 20 ; Heb., That en-phsh which sinneth, she shall die :
Gr., that psuche which: Lat, anima, which : Ital., The person that
shall have sinned : Douay, The soul that sinneth, the same shall
die : E. V., The soul that sinneth, it shall die. v. 21, E. V., But
if . . . , he shall surely live, he shall not die. v. 22, ... , E. V.,
. . . , in his righteousness that he hath done he shall live.
Ezek. 18 : 27 ; Heb., . . . and doeth mshphth, judgment, or, that
which is right, and justice, [i. e., justness,] he enphsh of him shall
cause to live again, or, call back to life: Gr., the psuche of him:
Lat., he shall quicken [i. e., make alive] his anima: Ital., he shall
cause to live his anima : Douay, he shall save his soul alive : E. V.,
he shall save his soul alive.
Ezek. 18 : 31 ; Heb., . . . and make to you lb new, u, and, or, yea,
ru-ach, breath, new : Gr., kardia, and pneuma : Lat., cor, and spiri
tus : Ital., a cuore new, and a spirito new : Douay, and make to
yourselves a new heart and a new spirit : E. V., a new heart and a

204 THEOLOGY OF THE BIBLE.
new spirit: [spirit, Heb., ru-ach, breath, for disposition, state of
feeling, is merely cumulative here, as is the E. V. word soul added
to. heart : they add nothing but emphasis.]
Ezek. 20 : 7 ; E. V., ... and defile not yourselves, &c. [We
have had, defile not enphsh of you,] and see v. 18, and 31.
Ezek. 21 : 6 ; E. V., Sigh therefore, . . . , and with bitterness
sigh, &c. [Here is bitterness of enphsh, breath; which we have
had before. How sigh but with en-phsh ?]
Ezek. 21 : 7; In the Heb. the verse is 12 ; Heb., . . . and shall
melt, or, be made fearful, every lb, . . . u, yea, or, and, shall be fee
ble, or, shall fail, or, go out as a lamp, every ru-ach, breath: Gr.,
v. 7, shall be enfeebled every kardia, . . kai, yea, or, and, ekpsuxei,
[compounded of ek, out, and psucho, to breathe,] shall breathe out,
lose breath, faint, exspire, every flesh, kai, yea, or, and, every pneu
ma, breath : [There are two Heb. verbs, khh and kee ; and the
Heb. letters h and e are so much alike that errors have occurred by
copyists mistaking one for the other. The Heb. verb khh is defined,
to pant, used in the Ital. for breathe out, exspire. The other Heb.
verb, kee, is defined, to be feeble, to fail in strength, to go out as a
lamp. The Hebrew translators into Greek took the Heb. verb used
here to be khh, and it would seem that must have been the word in
the manuscript from which they translated.] The Lat. in Ezek. is
21 : 7 ; and gives, tdbescet, shall melt, or, pine away, every cor, . . .
et, even, shall be made weak every spiritus, breath : Douay, v. 7,
and every heart shall melt, . . . , and every spirit shall faint : Ital.,
v. 12, and every cuore shall be melted, or, dissolved, . . . , and every
spirito shall faint, [literally shall become less ; but defined, shall
faint.] See E. V., v. 7. [The Greek verb ekpsucho used in this v.,
is the same verb used in Acts 5 : 5 and 10, in each of which the
Rheims Romish version has, gave up the ghost ; and in each of
which the E. V. has, gave up the ghost]
Ezek. 21 : 15 ; Heb. v. 20 ; Heb., . . . that may flow down (fig
uratively, says Ges., under mug, for, be dissolved with fear and
alarm, citing this verse,) lb, the heart, soul, mind.
Ezek. 22 : 25 ; Heb., . . . like lion roaring tearing prey, enphsh
they have eaten, or, devoured: [i. e., they have devoured men, or,
persons, and so Ges. says, under en-phsh, citing this verse.]
Ezek. 22 : ,27 ; E. V., . . . like wolves ravening the prey, to shed
blood, (and) to destroy souls: [The Douay, and the Ital., and the
E. V., interpolate and. Was it an effort to destroy the parallelism?
To shed blood, and to destroy soul, i. e., breath, mean the same.]

THEOLOGY OF THE BIBLE. 205
The Heb. in the verse is, to pour out blood, to cause to be lost, or,
to perish, enphshs : The Gr. gives here, simply, to pour out blood,
without using the parallel clause with en-phsh, Gr., psuche: [To
pour out blood gives the whole sense.] The Lat. gives, to pour out,
or, shed, blood, et, even, to abolish, cause to be lost, animas: Ital.,
pouring out, or, spilling, the blood (e) destroying the anime : Dou
ay, to shed blood (and) to destroy souls: E. V., the same.
Ezek. 23: 17; Heb., enphsh of her: Gr., the psuche of her:
Lat., anima of her : Douay, her soul was glutted with them : Ital.,
her mind was taken away from them : E. V., her mind was alien
ated from them.
Ezek. 23 : 18 ; Heb., enphsh of me, twice : Gr., the psuche of
me, twice : Lat, my anima, twice : Douay, my soul, twice : Ital.,
my mind: E. V., my mind, twice. (Ges., under en-phsh, says, it
is used for sexual desire, appetite, citing this verse.)
Ezek. 23 : 22 ; Heb., enphsh of thee : Gr., the psuche of thee :
Lat, thy anima: Douay, thy soul: Ital., thy mind: E. V., thy
mind. Ezek. 23 : 28 ; Heb., I will give thee into hand of whom [i. e.,
them whom] thou hatest, into hand of them from whom is alienated
enphsh of thee : [equivalent to the clause, them whom thou hatest ;
and we have frequently, whom en-phsh of me hateth.] The Gr. has,
the psuche of thee : Lat, thy anima: Douay, thy soul: Ital., thy
mind: E. V., thy mind.
Ezek. 24 : 16 ; Heb., ... I take from thee mhmd, the object of
desire, of eyes of thee. '
Ezek. 24 : 21 ; Heb., . . . mhmd, the object of desire, of eyes of
you, u, yea, mhml, the object of desire, of enphsh, breath, breath
ing after, of you: Ges., for mhml, gives, "that to which one's de
sire is turned," citing this verse : Gr., the psuchai of you : Lat,
your anima : Ital., the desire of your eyes, e the tenderness, or,
love, [i. e., the object of the tenderness, or, love] of your anime :
Douay, the thing that your eyes desire, and for which your soul
feareth: E. V., the desire of your eyes, and that which your soul
pitieth. Ezek. 24 : 25 ; Heb., ... in day I take from them . . . mhmd,
the object of desire, of eyes of them, u, even, msha enphsh m, that
to which lifts itself up enphsh of them: (i. e., desires, says Ges.,
under msha, citing this verse :) Gr., the elation, or, pride, of
the psuche of them : Lat., and the desire of their eyes, upon which
rest with delight animae of them : Douay, and the desire of their

206 THEOLOGY OF THE BIBLE.
eyes, upon which their souls rest, their sons and their daughters :
Ital., the desire of their eyes, and the intent of their anime: E. V.,
the desire of their eyes, and that whereupon they set their minds,
their sons, &c.
Ezek. 25 : 6 ; Heb., . . . and hast rejoiced in all pride of thee b,
with, enphsh : (see Ges., under shath, citing this verse, and others.)
Gr., and hast rejoiced out of psuche of thee: Lat., out of all affec
tion: Ital., and hast rejoiced in mind: Douay, and hast rejoiced
with all thy heart against the land of Israel : E. V., and hast re
joiced in heart with all thy despite against the land of Israel.
Ezek. 25 : 15 ; Heb., . . . , and inqmu nqm, were avenged ven
geance, in shath, arrogance, of enphsh : [i. e., and avenged them
selves in arrogance of enphsh, breath :] Ges., under the verb nqm,
to revenge, to take vengeance, says : " The primary idea is that of
breathmg forcibly: compare, says he, the kindred verb nhm,"
[sound it en-chm, an onomatopoietic, before given : hence we have
the phrases " breathed vengeance," " breathed out slaughter," &c.
For the rendering of the Hebrew given above see Ges., nqm, and
shath, under both of which he cites this verse and others:] The
Gr. has in the verse, out of psuche : Lat, with whole mind : Ital.,
and have taken vengeance in, or, by, contempt with delight : Dou
ay, and have revenged themselves with all their mind: E. V., and
have taken vengeance with a despiteful heart.
Ezek. 27 : 13; Heb., . . . they trafficked b, in, enphsh of men:
Gr., in psuchais of men [i. e., in men]: The Lat. does not use its
word anima here ; it gives, simply, slaves : Douay, slaves : Ital.,
with anime human : E. V., they traded the persons of men.
Ezek. 27 : 31 ; Heb., . . . and they shall weep for thee with bit
ter enphsh : This verse is omitted in my copy of the Greek : Lat,
with bitterness of anima : Douay, with bitterness of soul : Ital.,
with bitterness of mind: E. V., with bitterness of heart.
Ezek. 32 : 10 ; Heb., . . . man for enphsh of him : the Gr. does
not use psuche here ; it gives, expecting the fall of them : Lat, every
one for his anima: Ital., and every one of them shall be affrighted
at every moment in his mind: Douay, and they shall be astonished
on a sudden, every one for his own life : E. V., and they shall trem
ble at (every) moment, every man for his own life.
Ezek. 33 : 5; Heb., Sound of that trumpet he heard u, but, was
not admonished, or, took not heed ; blood of him on him shall be ;
but he that was admonished, or, took heed, enphsh of him hath res
cued, or, caused to escape: Gr., the psuche of him hath taken out:

THEOLOGY OF THE BIBLE. 207
[i. e., has restored :] Lat., shall save his anima : Ital., would have
delivered, or, saved, his life : Douay, shall save his life : E. V., shall
deliver his soul, [i. e., himself.]
Ezek. 33:6; Heb., ... m, so that, come sword and take away
from them en-phsh : Gr., psuche : Lat., animam : Douay, and cut
off a soul from among them : Ital., and catch (any) person from
among them : E. V., and take (any) person from among them.
Ezek. 33 : 9 ; Heb., ... he in sin of him shall die ; but thou en
phsh of thee shall have caused to be snatched, or, delivered, from
danger: Gr., thine own psuche: Lat., but thou hast extricated thy
anima : Ital., but thou shalt have saved, or, delivered, thy anima :
Douay, but thou hast delivered thy soul : E. V., but thou hast de
livered thy soul, [i. e., thyself.]
Ezek. 34:2; Heb., . . . Woe shepherds of Israel who feed them
selves ! (equivalent, says Ges., under at, to, feed enphsh of them,
citing passages.)
Ezek. 36 5 ; Heb., . . . b, in, or, with, gladness of every lb, b, in,
or, with, shath, arrogance, of enphsh: Gr., spurning psuchas : Lat.,
with joy and all cor and from mind: Douay, with joy, and with
all the heart, and with the mind: Ital., with joy of all the cuore, (e)
with contempt of mind: E. V., with the joy of all (their) heart,
with despiteful minds : (Ges., under enphsh, says, it is used to ex
press contempt, citing this verse, and Isai. 49 : 7.) [The breath of
contempt is a very significant expression. The Lat., Ital., Douay,
and E. V., would say, the spirit of contempt.]
Ezek 38: 10; Heb., lb, Gr., kardia: Lat, cor: Ital., cuore:
E. V., mind.
Ezek. 39 : 19 ; Heb., u, yea, ye shall eat to satiety. [We have
en-phsh satiated with fat.]
Ezek. 40: 4; Heb., lb: Gr., kardia: Lat, cor: Ital., mind:
Douay, and E. V., heart.
Ezek. 44 : 25 ; Heb., And to dead man they shall not enter :
Gr., And on, or, at psychen of man: [The Gr. here uses the Heb.
idiom used in Lev. 21 : 11, and other verses.]
Ezek. 47 : 9 ; Heb., And it shall be, or, occur, every enphsh
chay-ah which shall creep to wherever shall come there the streams,
shall live, u, yea, or, and, there shall be of those fish multiplied ex
ceedingly, because shall come there those waters : Gr., And it shall
be, every psuche ton zoon, breath of those breathing creatures, <fcc. :
Lat., every anima living : Ital, every animal living : Douay, And
every living thing : E. V., every thing that liveth — [Here again, we

208 THEOLOGY OF THE BIBLE.
learn that a fish is called en-phsh chay-ah, the same two words
used in Genesis 2 : 7.]

DANIEL.

Daniel does not use the Hebrew idiom en-phsh chay-ah nor the
Heb. word enphsh: and the Gr. does not use the idiom psuche zosa,
nor the word psuche ; nor the does the Douay, or the E. V. use the
word soul. In 5 : 23, nshme is used ; see that verse, given in its
place. The writer of Daniel uses literal language, instead of the
idiom : as in the following verses :
Dan. 1 : 8 ; E. V. But Daniel purposed in his heart (Heb» lb)
that he would not defile himself with the portion of the king's meat.
Dan. 1 : 10 \ E. V., . . . then shall ye make (me, inserted, why ?)
endanger my head to the king. [My head means myself, or, my
life, equivalent to enphsh of me.]
Dan. 2 : 23 ; E. V., . . . what we desired of thee.
Dan. 4:9; the E. V. is v. 12 ; Heb., . . . and of it was fed every
flesh, [i. e., every breathing, living, flesh, equivalent to, every en
phsh : and body is frequently used for the whole living person.
Flesh, or body, and enphsh are the two component parts of the
breathing creature ; and each is used, by Synecdoche, for the whole
living person.] The Gr., the Lat., and the Douay, are v. 9 : ,The
Gr. is, every flesh : Douay, all flesh : The Ital. is v. 12, every flesh :
E. V., v. 12, all flesh, &c.
Dan. 4 : 24 ; E. V., . . . ./"praised him that liveth forever.
Dan. 5 : 22 ; E. V., And thou . . . hast not humbled thine heart,
(Heb. lb.)
Dan. 5 : 23 ; Heb., But against Lord of heavens hast exalted, or,
lifted up, thyself; . . . u, but, to God of whom nshme, the breath,
in hand of him, and all ways of thee, to him not hast thou vowed:
Gr., kai, but, the God of whom the pnoe, breath, of thee in hand of
him, and all the ways of thee, him not hast thou praised : For the
Gr. pnoe, Heb. nhsme, in the verse, the Lat. gives flatus, breath,
and the Douay gives breath : the Douay being, but the God who
hath thy breath in his hand, and all thy ways, thou hast not glori
fied : The Ital. is, in whose hand is thy anima : [giving anima,
where the Douay has breath, the Lat flatus, the Gr., pnoe, the Heb.
nshme: thus again shewing, that enphsh and nshme mean the

THEOLOGY OF THE BIBLE. 209
same ; and that they both mean breath. ] The E. V. is, and the God
in whose hand thy breath (is), and whose (are) all thy ways, hast
thou riot glorified.
Dan. 6 : 18 ; E. V., Then the king went to his palace, and pass
ed the night fasting : [We have had fasting expressed by depress
ing, oppressing, enphsh, the breath.]
Dan. 8:4; Heb., ... u, but, he did according to the pleasure,
or, will, of him: Gr., according, to the thelema, will, desire, of him :
Lat, according to his voluntatem, will, desire : Douay, according to
his own will: Ital., e he did that which to him pleased : E. V., but
he did according to his will. [We have had will, and pleasure^in
the Ital., and the E. V., where the Heb. is enphsh.]
Dan. 8 : 27 ; Heb., And I Daniel neiiti, [from the verb nee, see
Ges., nee and nei, and citations,] lamented, and was sick days: Lat.,
was faint, and was sick during days : E. V., And I Daniel fainted,
and was sick (certain) days. [We have enphsh fainted.]
Dan. 9 : 3 ; E. V., ... to seek . . . with fasting.
Dan. 9 : 7 ; E. V., . . . because of their trespass that they have
trespassed against thee. [We have had en-phshs trespassing.]
Dan. 10 : 12 ; Heb., . . . from the first day that thou gavest lb
of thee to understand, and afflictedst, or, depressedst, thyself. [We
have had, afflict, depress, enphsh of thee.]
Dan. 11 : 12 ; Heb., . . . shall be exalted, or, lifted up, lb of him.
[The Heb. word enplish, for which the Gr. word generally is psuche,
and the Lat. and Ital. generally anima, and the Douay, and E.V., so
frequently soul, does not occur in Daniel : showing that these words
are not at all necessary in Scripture writings. Daniel, and other
Scripture writers, do not use the Heb. idiom with enphsh, but use
literal language instead : The Heb. word nshme appears once in
Daniel, ch. 5 : 23 ; and for it, the Gr. gives pnoe, and the Ital.,
anima, (Graglia, soul,) and the Tuat., flatus, breath; the Douay, and
the E. V., breath. And we have had elsewhere, E. V. soul for the
Ital. anima.]

HOSEA,

Hos. 1:6; Heb., . . . but taking away I will take away them :
(i. e., says Ges., under nsha, take away from life, destroy, citing

14

210 THEOLOGY OF THE BIBLE.
Job. 32 : 22.) [It is equivalent to the frequent expression, slay, or,
kill, enphsh.]
Hos. 2 : 3 ; E. V., . . . and slay her with thirst. [We have had,
thirsty enphsh.]
Hos. 4:3; Heb., . . . u, yea, even fishes of that sea shall be
taken away: Ges., under asph, to take away, cites Ps. 104: 29:
[The Heb. there is, thou takest away ru-ach, the breath, (ru-ach is
the word for which the Lat. so frequently gives spiritus, and the
Ital. spirito, and the Douay, and the E.V., spirit}) of them, ighuoun,
they exspire, breathe out, breathe their last:] Ges. renders the
Heb. in Ps. 104 : 29, thus : thou takest away their breath, [Heb.
ru-ach,] they expire. [Ps. 104 : 29 relates to the things creeping
innumerable, both small and great beasts, spoken of in Ps. 104: 25:
So that fishes in the sea have ru-ach, breath, Lat., spiritus, Ital.,
spirito, Douay, and E. V., a spirit, to be taken away ; and they also
ghuou, breathe out, exspire, give up the ghost ; this last being the
E. V. phrase so often used where the Heb. has this single verb
ghuo.] Hos. 4:8; Heb., Sins, or, sacrifices for sin, of people of me they
eat, and to depravity of them lift up enphsh of them : (i. e., Ges.>
says, under nsha, wish for, desire, citing this verse, and Deut. 24 :
15 ; Prov. 19: 18 ; Ps. 24 : 4 ; especially, says he, to Jehovah; i. e.,
says he, anxiously long for the aid of God ; citing Ps. 25 : 1 ; 86 :
4 ; 143 .: 8.) The Gr. in Hos. 4 : 8 is, the psuchas of them: Lat.,
animas of them : Douay, lift up their souk to their iniquity : Ital.,
and have the mind intent to their iniquity : E. V., and set their
heart on their iniquity. (And Ges., under nsha, gives, " lb of me
has lifted me up," i. e., says he, it incites me to something, i. e.,
says he, I am ready and prepared to do something, citing Exod. 35 :
21, 26 ; 36 : 2, and 2 Kings 14 : 10, where he renders, "thy heart
[Heb. lb] has lifted thee up," i. e., says he, thou liftest up thyself;
thou art proud.) [Thus it appears plainly, that lb and enphsh are
used to express the same thing.]
Hos. 7: 13; E. V., . . . they have transgressed against me:
though I have redeemed them, yet they have spoken lies against
me. [Here we have what is elsewhere called a lying ru-ach, breath,
E. V., lying spirit.]
Hos. 8 : 3 ; E. V., . . . the enemy shall pursue him. [We have
had, pursue enphsh of him.]
Hos. 9:4; Heb., . . . food of them for en-phsh of them : Gr., for
psuchais of them : Lat, because bread of them to, or, for, anima of

THEOLOGY OF THE BIBLE. 211
them: Douay, for their bread is life for their soul: Ital., for their
food (is) for their persons : E. V., for their bread for their soul, &c.
Hos. 12:8; Heb., ... I have acquired to me aun, strength : (so
Ges., aun, citing this verse and others.) Gr., I have found ana-
psuchen, fetching breath, to myself: [anapsuche is compounded of
ana, in, and psucho, to breathe, in-breathing, the idea being, breath
ing freely; an apt expression for relief:] The Lat. and Douay are,
I have found me an idol : Ital., I to me have acquired power, or,
riches : E. V., I have found me out substance.
Hos. 13:6; Heb., . . was lifted up, or, became lofty, lb of them :
Ital., their cuore was exalted : E. V., their heart was exalted.
Hos. 14 : 2 ; Heb., ... so that we may pay the young bullocks
of lips of us : (metaphorically used, says Ges., under phr, for a sac
rifice, even when offered by the lips, citing this verse.) The Greek
here is, kai, even so, we will render fruit of lips of us : Lat., and
we will render vitulos, the calves, of our lips : Douay, and we will
render the calves of our lips : Ital., e we (to thee) will render
bullocks, with our lips: E. V., so will we render the calves of our
lips.

JOEL.
Joel 1 : 20 ; Heb., gm, yea, or, even, cattle of field torug [from
the verb org] alik, have desired to thee : Ges., under org, to desire,
says that, followed by ol, or by al, [here it is followed by al,] it is
equivalent to, lift up enphsh, citing this verse, and Ps. 42 : 2, E.V.
v. 1, [where the same verb org is used, where the E. V. has pant-
eth.] The Gr., the Lat., and the Douay, in Joel 1 : 20, are, have
looked up to thee : The Ital. is, Also the beasts of the field have
aspired after thee: [i. e., have breathed after thee:] E. V., The
beasts of the field cry also unto thee.
Joel 2 : 12 ; Heb., . . . turn to me b, in, or, with, all lb of you, u,
yea, b, in, or, with, fasting.
Joel 2:19; Pleb., ... I will send to you that corn and that new
wine and that oil, and ye shall be satisfied of [i. e., with] them:
[equivalent to, enphsh of you shall be satisfied, given by other
Scripture writers.]
Joel 2 : 26; E. V., And ye shall eat in plenty, and be satisfied.
Joel 2 : 28 ; Heb., ... I will pour out, or, expend profusely, ru-

212 THEOLOGY OF THE BIBLE.
ach, the breath, [a figure for divine influence,] of me upon every
flesh: [equivalent to every enphsh, in other writers.] Gr., from the
pneuma of me upon every flesh : Lat., I will pour out spiritum of
me: Ital., (that) I will pour out my Spirito upon every flesh: Dou
ay, (that) I will pour out my spirit upon all flesh : E. V., (that) I
will pour out my Spirit upon all flesh ; [God is the Holy. His
breath, therefore, is the breath of holiness ; the Holy Spirit, Holy
Ghost, of the New Testament. Joel does not use the Heb. word
enphsh. He uses equivalent language. The reader perceives where
he might have used the Hebraism, — the Heb. idiom.]

AMOS.
Amos 2:14; Heb., . . . u, yea, gbur, the strong, not shall cause
to escape, or, deliver from danger, enphsh of him : (i. e,, says Ges.,
under mlth, the verb used here, preserve his life, citing 1 Kings 1 :
12 ; 2 Sam. 19:6; Ps. 116 : 4.) Gr., the psuche of him : Lat., not
shall save his anima : Ital., nor the valiant save his life : Douay,
neither shall the strong save his life : E. V., neither shall the mighty
deliver himself.
Amos 2 : 15 ; Heb., . . . u, yea, or, even, rider of that horse not
shall cause to escape en-phsh of him : Gr., kai, yea, or, even, ho,
that, horseman not shall save from peril, or, preserve, the psuche of
him: Lat, et, even, ascender of» horse not shall save his anima:
Ital., nor who rideth horse save his life : Douay, neither shall the
rider of the horse save his life: E. V., neither shall he that rideth
the horse deliver himself.
Amos 2:16; Heb., And strong of lb of him, &c, [i. e., courage
ous, expressed elsewhere by, strong of ru-ach, breath, Lat, spiritus;
aud, by strong of en-phsh, breath : strong breath, being a Hebraism
for courage.]
Amos 5 : 10 ; E. V., . . . they hate . . . they abhor him. [We
have en-phsh hating, abhorring.]
Amos 6 : 7 ; E. V., Therefore now shall they go captive. [We
have had enphsh carried away captive.]
Amos 8 : 6 ; E. V., That we may buy the poor for silver. [We
have had en-phsh bought]
Amos 9 : 1 ; E. V., . . . he that escapeth shall not be delivered.

THEOLOGY OF THE BIBLE. 213
[We have had enphsh not escaped. The Douay, and E. V., soul
is not used in Amos ; nor the Ital. anima : The Lat. anima ; Gr.
psuche ; Heb. enphsh, is used twice.]

OB ADIAH.

The Douay, and E. V. word soul is not used in Obadiah ; nor is
the Lat. or the Ital. anima ; nor the Gr. psuche ; nor the Hebrew
enphsh. The Hebraism might have been used in verse 14.
In v. 3 we have, Heb. zdim, the swelling, of lb of thee [i e., thy
pride, or, haughtiness] hath lifted thee up, or, elated, thee : Gr., the
haughtiness of the kardia of thee hath lifted up, or, elated, thee :
Lat., and Douay, The pride of thy heart hath lifted thee up : Ital.,
The pride of cuore hath cheated thee : E. V., The pride of thine
heart hath deceived thee.

JONAH.
Jonah 1 : 14; Heb., ... let us not abd, be lost, destroyed, per
ish, for, or, on account of, enphsh of this man : Ges., under abd,
says, " it is used of men and other living creatures as perishing,"
citing Ps. 37: 20 ; Job 4 : 11, and others: Gr., for, or, on account
of, the psuche of this man : Lat, concerning anima of this man :
Ital., for the life of this man : Douay, let us not perish for this
man's life : E. V., the same.
Jonah 2:2; Heb., . . . out of belly of shaul cried I : Gr., out
of the belly of hades : Lat., out of the belly of inferus : Ital., from
the. belly of the sepolero, the sepulchre : Douay, I cried out of the
belly of hell : E. V., out of the belly of hell, (margin, or, the grave)
cried I. [It was the fish's belly.]
Jonah 2 : 3 ; E. V., . . . and the floods compassed me about.
Jonah 2:5; Heb., Surrounded me water even to enphshy
breath: Gr., Poured round about me water even to psuche : Lat,
even to anima: Ital., The waters have surrounded me even to the
anima: Douay, The waters compassed me about even to the soul:

214 THEOLOGY OF THE BIBLE.
E. V., The waters compassed me about (even) to the soul : [James's
Ecclesiastics should not have put even in Italics here: The Ital.,
and the Lat, and the Gr., and the Heb. words, respectively, are,
even to.]
Jonah 2:6; Heb., . . . u, but, thou hast brought up from shht,
the pit, sepulchre, chay, the breath, [or, life,] of me : [i. e., me :]
Ital., thou hast drawn forth from the fossa, grave, my life: Lat.,
thou wilt lift up from corruption my life : Douay, thou wilt bring
up my life from corruption : E. V., yet thou hast brought up my
life from corruption.
Jonah 2:7; Heb., In, or, at, the fainting upon me enphsh, the
breath, of me : Gr., In, or, at, the failing, or, fainting, or, going
out, from me the psuche of me : Lat, when was straitened, or, con
tracted, in me my anima : Douay, When my soul was in distress
within me : Ital., when my anima fainted in me : E. V., When my
soul fainted within me, &c. Ges., under othph, the verb used here,
and which he defines, to languish, to faint, says, it is used of ru-ach,
and of enphsh, citing this verse, and Ps. 77 : 3; 107: 5; 142: 3;
143: 4.
Jonah 4:3; Heb., u, And, now, Jehovah, take, I pray thee,
enphsh of me from me, for good die I above live I : Gr., take the
psuche of me from me, for good the to die me than to live me : [To
take "en-phsh, Gr., the psuche, breath, is to cause death.] Lat., take
my anima from me : Ital., Now therefore, O Lord, take from me, I
pray thee, my anima : Douay, And now, O Lord, I beseech thee
take my life from me : for (if is) better for me to die than to live :
E. V., Therefore now, O Lord, take, I beseech thee, my life from
me, for (it is) better for me to die than to live. [Jonah had no idea
of the orthodox soul, which orthodoxy says lives after death, and
says, is the ever-living person.]
Jonah 4:8; Heb., \ . . u, so that, he languished, (with heat,
says Ges., under olph, citing "this verse,) and desired en-phsh of him
to die : Ges., under shal, gives the Heb. words here, and renders,
" and he desired death for himself," citing this verse, and 1 Kings
19: 4; [where the Heb. is the same as in Jonah 4: 8.] Gr., and
renounced the psuche of him : Lat., and desired of his anima that
it should die : Douay, and desired for his soul that he might die :
Ital., and requested in himself to die : E. V., and wished in himself
to die. Jonah 4:9; Heb., . . . and he said, It is well to be kindled to,
or, in, me, od, even to, death.

THEOLOGY OF THE BIBLE. 215

MICAH.

Mic. 4:10; Heb., . . . there shaft thou be preserved, or, snatch
ed Out of danger, there shall redeem, or, buy back, thee Jehovah
from hand of enemies of thee. [We have, redeem, buy back, en
phsh, of thee.]
Mic. 6:7; Heb., . . . whether shall I give first-born of me
phsho, a sacrifice for sin, of me, (Ges., under phsho, says, it is used
by Metonymy, of a sacrifice for sin, citing this verse ; and of the
penalty of transgression, citing Dan. 9 : 24,) fruit of belly of me
[a sacrifice for] sin of enphsh of me ? [Sin is here used, by the
same figure, for, a sacrifice for sin, of en-phsh of me, i. e., of me] :
Gr., fruit of belly of me (for) sin of psuche of me? The Lat. gives,
after the word oil in E. V., whether shall give I my first-born (for)
sin of my anima ? Ital., shall give I my first-born (for) my mis
deed ? the fruit of my belly (for) the sin of my anima ? Douay,
shall I give my first-born (for) my wickedness, the fruit of my body
for the sin of my soul ? See E. V.
Mic. 6 : 14 ; E. V., Thou shalt eat, but not be satisfied ;
Mic. 7:1; Heb., Woe to me, for it is to me as, &c. . . . ; not
cluster to eat ; bkure, early fig, desireth enphsh of me. [The Heb.
verb used here is aue, always applied to enphsh, says Ges., citing
passages, and among others, Isai. 26 : 9, which he renders, " my
soul," i. e., says he, u I desire thee in the night." And he says,
bkure, the early fig, was regarded as a delicacy, citing this verse,
and Hosea 9 : 10 ; Isai. 28 : 4 ; in each of which the Heb. has the
same word bkure.]
Mic. 7:2; Heb., ... all of them for bloods lie in wait, man
brother of him lieth in wait for with net : [bloods, is equivalent to
enphshs : we have had in other writers, lie in wait for enphsh :
and we have had, snare for en-phsh.] Douay, they all lie in wait for
blood, and every one hunteth his brother to death : Ital., all to
gether lie in wait for blood, every body hunteth with the net his
brother : See E. V. »
Mic. 7:3; Heb., Unto which [for, that which] evil hands of
them adjusted ; that prince shual, asking, [participle of shal to
ask, whence shal and shaul, Gr. hades, the grave, because the grave
is one of the things that is said never to be satisfied, i. e., is al
ways asking,] and that judge in concord, or, friendship, u, yea, or,

216 THEOLOGY OF THE BIBLE.
and, that great speaketh the wish, or, desire, of enphsh of him, and
they intertwine, or, pervert, it : Gr., according to wish of psuche of
him : Lat, and the great spoke the desire of his anima, and they
have put it in confusion : Douay, and the great (man) hath utter
ed the desire of his soul, and they have troubled it : Ital., the prince
asketh, and the judge (judgeth) for reward, and the great pro-
nounceth the perversity of his anima, and they it twist, or, weave :
E. V., the prince asketh, and the judge (asketh) for a reward ; and
the great (man), he uttereth' his mischievous desire : so they wrap
it up.

NAHUM.
The Heb. enphsh is not used in Nahum : nor the Gr. psuche ;
nor the Lat. anima ; nor the Ital. anima ; nor the Douay and
E. V. soul. The Heb. idiom with en-phsh might have been used in
several places, as the reader of the E. V. will see. I give but one
passage, Chap. 3 : 15, E. V. ; The sword shall cut thee off. We
have had in other Scripture writers, enphsh cut off by sword..

HABAKKUK.

Hab. 2:4; Heb., Lo, who draweth back, or, is remiss, (or, " neg-
lecteth the monition of God," says Ges., under ophl,) not shall be
set free enphsh, the breath, of him in him ; but [a, or, the,] just b,
by, or, on account of, faith of him, shall live again, or, be called
back to life : Gr., If [one] draw back, or, shrink, not shall be con
tent the psuche of me in him ; but the just ek, by, on account of,
or, in consequence of, faith of me zesetai, shall live again : Lat., Be
hold, who incredulous is, not shall be straight anima of him in
himself, but [a, or, the,] just in the power of, or, by reason of, his
faith shall have life : Douay, Behold, he that is unbelieving, his
soul shall not be right in himself: but the just shall live in his faith :
Ital., Behold, the anima of him that is drawn away, or, seduced,
not is straight in him ; but the just shall live by, his faith : E. V.,
Behold, his soul (which) is lifted up is not upright in him : but the

THEOLOGY OF THE BIBLE. 217
just shall live by his faith. [The Douay, " but the just shall live
in his faith," and the Ital., and E. V., " but the just shall live by
his faith," miss, or pervert, the sense. The Heb. is, but the just
by, or, on account of, the faith of him, (i. e., he who by, or, on ac
count of, the faith of him shall be accounted just,) shall live again, r
The Douay, and the Ital., give the same senseless phrase in Rom. J
1 : l77"Gal. 3 : 11 ; Heb., 10 : 38 ; and the E. V. follows the Ital.
in each of those verses ; whereas the Greek, the original of the New
Testament, gives, in each of those verses, ho dikaios ek pisteos zeze-
tai, the just by, or, on account of, or, in consequence of, faith shall
live again. Zezetai is the same Greek word used in Job 14: 14,
where the E. V. has live (again), which is plainly the meaning. The
word again should not have been put in Italics there. In other
respects that verse in Job is so given in the E. V. that the sense of
it, also, is lost, as we shall see under " Resurrection ;" to which
subject the verses in the New Testament, above referred to, also
belong.] Hab. 2:5; Heb., . . . man swelling [for, proud,] . . . who hath
made wide like shaul enphsh of him, u, yea, he like death, that
cannot be satisfied, u, but, gathereth together to him all nations, u,
yea, collecteth to him all people : (Ges., under rhb, gives, " hath
opened the soul" i. e., says he, the jaws, of him, citing this verse
and Isai. 5 : 14.) [Shaul and death, in Habak. 2 : 5, are equiva
lents.] The Gr. in Hab. 2 : 5 is, . . . who hath widened, or, dilated,
like hades the psuche of him, &c. : Lat, who hath made wide, or,
dilated, like infernus his anima: Ital., for he hath enlarged his
anima like the sepulchre: Douay, who hath enlarged his desire
like hell : E. V., who enlargeth his desire as hell.
Hab. 2 : 7 ; E. V., . . . they . . . that shall vex thee. [We have
had, vex enphsh of thee.]
Hab. 2 : 10 ; Heb., . . . thou hast cut off people many and hath
erred from the mark, or, wandered from the way, enphsh of thee :
[i. e., thou hast, &c. :] Gr., and hath fallen into error the psuche of
thee : Lat., and hath done amiss, or, committed a fault, thy anima :
Douay, and thy soul hath sinned : Ital., and hast sinned (against)
thy anima : E. V., and hast sinned (against) thy soul.

218 THEOLOGY OF THE BIBLE.

ZEPHANIAH.

Enphsh is not used in Zephaniah; nor the Gr. psuche; nor the
Lat. or Ital. anima; nor the Douay or E. V. soul. This writer
uses literal language, where he might have used the Hebrew idiom
with enphsh ; as the reader of the E. V. will see, in several places.
Zeph. 3: 14; Heb., Shout for joy, daughter of Zion; make a
loud noise, Israel : rejoice, u, yea, exult b, in, or, with, all lb, heart,
soul, mind, daughter of Jerusalem: Gr., out of all the kardia of
thee : The Lat. has cor : Ital., with all thy cuore : Douay, Give
praise, O Daughter of Sion : Shout, O Israel : be glad, and re
joice with all thy heart, O daughter of Jerusalem : See E. V. [The
single word lb used here is equivalent to the cumulated words,
E. V., heart, soul, mind, used by some of the Scripture writers.]

HAGGAI.

Hag. 1:6; Heb., ... ye eat but not are satisfied.
Hag. 2:13; Heb., u, then, said Haggai, if touch [a, or, the,]
defiled of, or, by, enphsh [i. e., a dead enphsh] on any of these,
shall it be defiled ? The Gr. gives psuche for enphsh : Lat., anima :
Douay, ... If one that is unclean by occasion of a soul touch any
of all these things, shall it be defiled ? Ital., Then Haggai, said : If
(any one being) unclean by a dead, or, a corpse, touch, &c. ? E. V.,
Then said Haggai, If (one that is) unclean by a dead body touch,
&c. ? [Here, again, we have in E. V. dead body, where the Douay
has soul, the Lat., anima, the Gr., psuche, and the Heb., enphsh:
The' Ital. has, a morto, which may be, a dead ; if morto is the ad
jective, or, a corpse, if morto is the substantive.]

ZECHARIAH.

Zech. 11:8; Heb., u, And, I cut off three of those shepherds
in month one, u, because, was shortened enphsh , the breath, of me

THEOLOGY OF THE BIBLE. 219
b, at, or, in respect to, them, and also enphsh of them nauseated b,
at, or, in respect to, me : The Gr. has, first, the psuche of me, and
next, the psuchai of them : Lat., And I cut down three shepherds
in month one, et, even, was shortened my anima at, or, concerning,
them, forasmuch as also anima of them changed concerning me :
Douay, And I cut off three shepherds in one month, and my soul
was straitened in their regard : for their soul also varied in my re
gard : Ital., And I exterminated three shepherds in one month ;
nay, my anima was vexed by them, and also their anima me had
in scorn : E. V., Three shepherds also I cut off in one month ; and
my soul [i. e., I,] loathed them, and their soul [i. e., they] also ab
horred me. [For the word loathed, in the text, the margin gives,
was straitened, (the words of the Douay,) and refers to Luke 12 : 50,
where the Rheims has, how am I straitened ; and the E. V. has
the same.]

MAL ACHI.

JEJnphsh is not used by Malachi ; nor the Gr. psuche ; nor the
Lat. or Ital. anima ; nor the Douay, or E. V. soul. This writer
uses literal language. I select several verses where the Hebrew
idiom might have been used.
Mai. 1 : 3 ; E. V., And Zhated Esau, [elsewhere, enphsh of me
hated.] Mai. 1:8; Heb., ... or accept the face of thee ? The Gr., Lat.,
and Douay have, face: E. V., . . . or accept thy person? [Person
has been frequently given in the Ital., and the E. V., for en-phsh.]
Mai. 1:9; Heb., . . .faces; Gr., Lat, and Douay, faces ;
E. V., persons.
Mai. 1 : 10; E. V., ... I have no pleasure in you. [We have
had pleasure in E. V., where the Heb. is en-phsh.]
Mai. 2 : 12 ; Heb., ikrt, will kill, destroy, extirpate, cut off,
cause to perish, to fail, Jehovah, aish, man, who, &c. : [other
writers use this same verb krt with en-phsh.] The Greek verb used
in this verse is exolothreuo, so often used with psuche : The Lat.
verb here used is disperdo, often before used with anima: Ital.
The Lord will exterminate . . . the man, &c. : Douay, The Lord
will cut off the man, &c. : E. V., the same.

220 THEOLOGY OF THE BIBLE.

APOCKYPHA,

Some of the Heb. Scriptures introduced into some of our Bibles
are introduced as apocryphal, that is, doubtful. The Septuagint, a
translation made by Hebrews from the Heb. Scriptures, includes
them. The Septuagint, called, also, the Alexandrian Old Testa
ment, is, (as is said by the Rev. John MacKnaught,onpage 108 of
his work on Inspiration,) " the book from which nearly all quota
tions are adduced in the New Testament" And on p. 105 of that
work he remarks : " What valid reason can be assigned for these
Apocryphal books being excluded from the Old Testament ? It is
known to us all, that many of the early Christian writers made
citations from them just in the same manner as they did from the
Old and New Testaments. Do we not know that the English Re
formers were content to designate some at least of the Apocrypha
as ' the saying of Almighty God by the wise man, and as the Scrip
tures ?' Do we not all of us consider that these superlative titles are
to this day more or less sanctioned, in the established church of
England, as designating the Apocrypha, as is evident from their
occurring in the book of Homilies, which every clergyman is direct
ed to read to his congregation on any occasion when it may be right
to preach, and he may not be provided with a sermon of his own ? "
For further remarks of MacKnauglit on this subject I refer the
reader to his said work. Buck, in his Theological Diet., says :
" These books are in general believed to be canonical by the church
of Rome ; and even by the sixth article of the church of England,
they are ordered to be read for example of life and instruction of
manners." And the Lat. and Douay versions, also, give these
books. These books are writings of learned Hebrews, following the
time of Malachi, and between his time and the coming of the Christ.
And it is a sufficient reason for following the E. V. word soul
through the writings of these learned Hebrews, that the Heb. and
the Gr. words for which the Douay, and the E. V. so often give
soul, are used in these writings just as they are used in the Old
Testament. My copy of the Hebrew is a late edition, published in
Philadelphia in 1856, and does not contain these books. I can,

THEOLOGY OF THE BIBLE. 221
therefore, only give the Gr. word, psuche, which, as we have seen,
is the Gr. word used where the Heb. word is enphsh ; psuche be
ing used, as we have seen, for other Heb. words also.

1 ESDRAS.

1 Esd. 4 : 21 ; The E. V. is, He sticketh not to spend his Hfe
with his wife : The Gr. is, psuche : The Lat., anima.
1 Esd. 4 : 39 ; Gr. prosopa, faces : E. V., persons.
2 Esd. 1 : 30 ; E. V., ... As a hen gathereth her chickens under
her wings.
2 Esd. 3:5; This has been given before, under Gen. 2 : 7.
2 Esd. 3 : 29 ; E. V., For when Zcame thither, and had seen. . ,
Then my soul [i. e., Z] saw many evil doers . . . , So that my heart
failed me !
2 Esd. 4 : 41 ; E. V., And he said unto me, In the grave the
chambers of souls are, &c. : The Lat. is, in inferno the store-rooms
of animas.
2 Esd. 5 : 22 ; E. V., And my soul [i. e.,Z] recovered the spirit,
[breath] of understanding, and I began to talk, &c.
2 Esd. 6 : 37 ; E. V., For my spirit was greatly set on fire, and
my soul [i. e., Z] was in distress.
2 Esd. 7 : 31 ; The Lat. is, 4 Esd. 7 : 31 ; (4 Esd. is not given
in my copy of the Gr.) Lat., And it shall be after seven days ; and
shall be wakened that seeulum, world, or, age, (by Metonymy,
says Ainsworth, people of the age,) which not yet awaketh from
sleep, and the corrupt, or, wicked, shall die [i. e., as a finality ; shall
remain in death forever.]
2 Esd. 7 : 32 ; Lat., And earth shall restore, render, or, give
again, which [i. e., them which] in her sleep, and dust who, [i. e.,
them who] in that silence dwell, and store-houses, or, the store
houses, shall restore, render, or, give again, which in, or, to, them
are put in trust animae. [Excluding, of course, the corrupt, or, wicked
mentioned in v. 31.] E. V., v. 31, And after seven days the world,
that yet awaketh not, shall be raised up, and that shall die that is
corrupt. V. 32, And the earth shall restore those that are asleep
in her, and so shall the dust those that dwell in silence, and the

222 THEOLOGY OF THE BIBLE.
secret places shall deliver those souls that were committed unto
them. 2 Esd. 8 : 3, 4 ; E. V., There be many created, but few shall be
saved. V. 4, So answered I and said, Swallow then down, O my
soul, [Poetically for, O Esdras,] understanding, and devour wisdom.
2 Esd. 9 : 38, 40, 41 ; Lat., animus, mind, in each, E. V., heart,
in v. 38, and mind in 40, and 41.
2 Esd. 10 : 36 ; E. V., Or is my sense deceived, or my soul [i. e.,
I] in a dream ?
2 Esd. 10 : 56 ; E. V., ... as much as thine ears may compre
hend. 2 Esd. 12 : 6 ; E. V., . . . Comfort me ; v. 8, E. V., comfort me,
. . . comfort my soul. [Me and my soul mean the same, the cor
poreal breathing man.]
2 Esd. 15 : 8 ; E. V., . . . . behold, the innocent and righteous
blood crieth unto me, and the souls of the just complain continual
ly. [Blood and souls mean the same ; blood, for persons, and
breaths, Lat., animae, for persons.]

TOBIT.
Tobit 1:11; Gr., But I conserved, or, preserved, the psuche of
me not to eat; Lat, anima: Douay, soul: E. V., But I kept my
self from eating.
Tobit 1: 12; Gr., Because I remembered God en, in, or, with,
all the psuche of me : Lat., cor : E. V., . . with all my heart. [The
one word here, whether we use psuche, breath, or the E. V., heart,
expresses all that is expressed by the cumulated words often given,
E. V., heart and soul and mind.]
Tobit 6 : 17 ; E. V., . . . . Now when Tobias had heard these
things, he loved her, and his heart was effectually joined to her :
Gr., the psuche of him.
Tobit 12: 10; E. V., But they that sin are enemies to their
own life : The Lat. is, are enemies of their anima : [and we have
had, enemies of the psuche of them; in E. V., enemies of their own
souls.] The Gr. here is, of their own zoe, breath. [The Lat. here
gives its word anima, breath, for the Gr. zoe, as it does for the
Heb. enphsh, Gr., psuche.]

THEOLOGY OF THE BIBLE. 223
Tobit 13 : 6 ; Gr., If ye turn to him en all the kardia of you,
kai, yea, or, and, en all the psuche of you: E. V., with your whole
heart, and with your whole mind.
Tobit 13: 7; Gr., The God of me I will extol, kai, yea, the
psuche, breath, of me to the king of the ouranou, the starry heavens,
&c. : The Lat. has, anima : The Douay, and the E. V., my soul.
Tobit 13 : 15 ; Gr., Let the psuche, breath, of me extol, praise,
or, celebrate, [The verb is eulogeo, literally, speak well of: how
praise, &c, without breath?] that, or, the, God that, or, the, king
the great : E. V., Let my soul [i. e., me] bless God the great king :
Lat, I and my animai will be joyful in him : Douay, I and my soul
will rejoice in him.
Tobit 14 : 11 ; Gr., . . . and these [things] he saying, the psuche
of him failed, or went out [like a candle] on the bed : E. V., . . . .
When be had said these things, he gave up the ghost in the bed.

JUDITH.
Jud. 4:9; Gr., . . . and they depressed the psuchas of them in,
or, with intentness, or, intensity of zeal, great : Lat., And they
made low, or, feeble, their animas in fastings : Douay, And they
humbled their souls in fastings : E. V., And with great vehemency
did they humble their souls.
Jud. 4 : 13 ; E. V., ... for the people fasted many days, &c.
Jud. 6:9; Gr., kardia: E. V., mind.
Jud. 7 : 15 ; prosopon, face: E. V., person.
Jud. 7 : 19; Gr., .... because oligopsuchese to pneuma auton,
was of little breath the breath of them : E. V., Because their heart
failed. Jud. 7 : 27 ; Gr., For better for us to become to them for a
spoil : for we shall be for security, and thepsuche of us may live,
and we shall not see the death of the infants of us before eyes of
us, and the women and the children of us ekleipousas tas psuchas
auton, leaving off, or, omitting, the breaths of them : The Lat. is
v. 16 ; it does not use its word anima at all in the verse : Douay,
v. 16, renders the Lat. thus: For it is better, that being captives
we should live than that we should die, . . . , after having seen our
wives and our infants die before our eyes : E. V., For it is better

224 THEOLOGY OF THE BIBLE.
for us to be made a spoil unto them, than to die for thirst ; for we
will be his servants, that our souls may live, and not see the death
of our infants before our eyes, nor our wives nor our children to die.
[The Lat., the Douay, and the E. V., giving die for the Greek leav
ing off, or, omitting, the psuchas of them, i. e., ceasing to breathe.]
Jud. 8:9; Gr., . . . that oligopsuchesan, they became of little
breath : E. V., They fainted, &c.
Jud. 8 : 24 ; Gr., And now brethren let us show a proof to the
brethren of us, because ek, by, or, from, or, in virtue of, us hangeth
the psuche of them: Lat, hangeth anima of them: Douay, their
very soul : E. V., Because their hearts depend upon us.
Jud. 8: 27; Gr., kardia: E. V., heart: 8: 29, Gr., kardia :
E. V., -heart.
Jud. 8 : 30 ; E. V., But the people were very thirsty, .... and
to bring an oath upon ourselves.
Jud. 10 ; 15 ; Gr., Thou hast saved the psuche of thee : Lat, Thy
anima: Douay, Thy life : E. V., Thy life.
Jud. 11:7; Gr., For liveth king Nebuchoudonosor of all the
earth, and liveth the sovereignty of him, hos, who, sent thee for
rectification, or, regulation, of every psuche, &c. : Lat., of all
animas: Douay, of all souls: E. V., of every living thing.
Jud. 11 : 8 ; Gr., For we have heard of, or, learned, the skill, or,
'dexterity, of thee and the panourgeumata, crafty tricks, of the
psuche of thee : Lat., the contrivance of thy mind : Douay, the
industry of thy mind : E. V., For we have heard of thy wisdom
and thy policies.
Jud. 12:4; Gr., And said Judith to him, liveth the psuche of
thee kurie, lord, of me: Lat., liveth thy anima my dominus:
Douay, As thy soul liveth, my lord : E. V., the same [i. e., as thou
livest : We hear it said, as sure as you live.]
Jud. 12: 12; Gr., prosopon, face : E. V., person.
Jud. 12 : 16 ; Gr., . . . and was put out of place, or, state, the
kardia of Holofernes on account of her, [Judith] and was heaved
the psuche, breath, of him : Lat, cor of Holofernes was moved, or,
shaken, for he was arden,t in concupiscence of her, or, lusting after
her : Douay, And the heart of Holofernes was smitten, for he was
burning with the desire of her: E. V., . . . Holofernes his heart was
ravished with her, and his mind was moved.
Jud. 13 : 20; Gr., . . . because thou hast not spared the psuche
of thee: Lat., thy anima: Douay, thou hast not spared thy life:
E. V., thou hast not spared thy life.

THEOLOGY OF THE BIBLE. 225
Jud. 14: 19; Gr., . . . , and was disturbed, or, disordered, or,
thrown into confusion, the psuche, breath of them exceedingly :
Lat., and were disturbed, or, disordered, the minds of them greatly :
Douay, and their minds were troubled exceedingly : E. V., and
their minds were wonderfully troubled.
Jud. 16:9; Gr., The sandal of her ravished eyes of him, and
the kallos, beauty, or, beautiful person, of her made captive soul
of him: Lat, sandals of her ravished eyes of him, beauty of her
captive made animam of him : Douay, Her sandals ravished his
eyes, her beauty made his soul her captive: E. V., Her sandals
ravished his eyes, her beauty took his mind prisoner.

WISDOM OF SOLOMON.
Wisd. 1:4; Gr., For into artful, wily, or, deceitful, psuche,
breath, not shall come wisdom ; not at all, or, no not, shall dwell
in somati, a body, loaded of sin : [soma, here, means the living
person :] The Lat. here has anima, and corpus : Douay, For wis
dom will not enter into a malicious soul, nor dwell in a body subject
to sins : E. V., For into a malicious soul wisdom shall not enter ;
nor dwell in the body that is subject unto sin.
Wisd. 1 : 11 ; Gr., . . . but stoma, a mouth, telling lies destroy-
eth psuche: Lat., causeth to be lost, or, to come to nothing, ani
mam: Douay, and the mouth that belieth killeth the soul: E. V.,
and t}ie mouth that belieth slayeth the soid.
Wisd. 2 : 22 ; Gr., And they apprehended not, or, discerned
not, the secrets of God, no not a reward hoped they of piety, or,
sanctity, no not chose they a reward of psuchon free from blame :
Douay, And they knew not the secrets of God, nor hoped for
the. wages of justice, [for justness,] nor esteemed the honor of
holy souls : E. V., As for the mysteries of God, they knew them
not : neither hoped they for the wages of righteousness, nor dis
cerned a reward for blameless souls.
Wisd. 2 : 23 ; Gr., For God created the man [i. e., Adam] for aph-
tharsia, incorruptibility, imperishableness, immortality, [These are
the three definitions given by Donnegan : immortality is undeath-
ableness, the not being subject to death, and is given by Donnegan
15

226 THEOLOGY OF THE BIBLE.
as equivalent to each of the other words. All the three words ap
ply to the man as created, the corporeal breathmg man. Aph-
tharsia is incorruptibility, compounded from a the privative particle,
and phtheiro, to corrupt : athanasia is immortality, compounded
from a the privative particle, and thanatos, death, undeathableness :
it applies, like the other two words, to the corporeal breathing man.]
Kai, and, an image, or, a likeness, of his own peculiarity he made
him : Lat., For God created hominem, the man, inexterminable,
and to a resemblance, or, representation, or, image, of his own like
ness he made him : Douay, For God created man incorruptible,
and to the image of his own likeness he made him : E. V., For God
created man to be immortal, and made him to be an image of his
own eternity. [The Gr., the man here, is the corporeal breathing
Adam. He, as a corporeal, breathing man was made for incor
ruptibility, imperishableness, undeathableness. The next verse
says, But death came into the world, &c. [The Douay, and E. V.,
word man, without the article, is not the sense. Men are not now
born into the world undeathable. They are born to die. It better
suited the Douay and E. V. orthodoxy to give man without the
article.] Wisd. 2 : 24; Gr., de, but, phthono diabolou, by, or, with, envi
ous detraction of an accuser, death entered into the world. [We
have this expressed thus : sin entered into the world, and death by
sin. In this verse in Wisd., as in other places, sin is personified as
an accuser.] Yet, or, indeed, try, or, tempt, it, those of that party
being : Lat., But by, or, with, envy, or ill will, of an accuser death
entered into the orb of the earth ; yea, or, truly, they follow it,
[death,] or, him, [the accuser,] who are of the party, or, company,
of it, or, him : Douay, But by the envy of the devil, death came
into the world : and they follow him that are of his side : E. V.,
Nevertheless through envy of the devil came death into the world :
and they that do hold of his side do find it. [i. e., as a finality : for
all die.] The Douay puts the definite article before its word devil,
which can never be done where the Greek does not use its article :
and the E. V. follows the Douay, and gives the devil.
Wisd. 3:1; Gr., But psuchai of just [i. e., But just] in hand of
God, and not apsetai, shall fasten, or, lay hold of, or, bind, them a
touchstone : Lat., But animae of just in hand of God are, and not
shall lay hands on them tormentum, a, or, the, rope, of death :
Douay, But the souls of the just are in the hands of God, and the
torment of death shall not touch them : E. V., But the souls of the

THEOLOGY OF THE BIBLE. 227
righteous are in the hand of God, and there shall no torment touch
them. Wisd. 3 : 2 ; Gr., They appear in eyes of foolish to have perished,
and is reckoned an injury the termination of them : Lat., . . ., and
is accounted an affliction the end of them : Douay, In the sight of
the unwise they seemed to die : and their departure was taken for
misery : E. V., The same, with is instead of was.
Wisd. 3:3; Gr., And the from us going, a distress, but they
are in eirene, rest, or, peace : Lat., And that which is a going away
from us, extermination ; but they are in peace, or, a being still, a
want of action, in rest : Douay, And their going away from us for
uttter destruction : but they are in peace : E. V., And their going
from us to be utter destruction : but they are in peace. [This is
the inscription on the tomb-stones of the early Christian martyrs in
the catacombs at Rome, at a time subsequent to the writing of this
book; requiescat in pace, may he, or, she, lie at rest in peace.]
Wisd. 3:4; Gr., For though then in sight, or, appearance, of
men kolasthosin, they are cut off, the hope of them athanasias, of
undeathableness, immortality, full : [i. e., the hope they had while
living of a resurrection to a life eternal :] Douay, And although in
the sight of men they suffered torments, their hope (is) full of im
mortality : E. V., For though they be punished in the sight of men,
yet (is) their hope full of immortality. [Can the reader imagine
what the Douay would have us understand by its words in this
verse, or what the E. V. would have us understand by its words ?
In the light of verses 2 : 24 ; 3 : 2, 3, 4, the contexts with 3 : 1, we
perceive that in 3 : 1 death is meant ; and the Lat., and the Douay
give death in 3 : 1. The figure in that verse, therefore, seems to be,
that earth, the grave, will fasten, lay hold of, hold fast, the wicked
dead ; but not shall fasten, lay hold of, hold fast, the just dead.
The loadstone, magnet, will lay hold of, hold fast, the baser metal,
iron ; but will not lay hold of, hold fast, the precious1 metal, the
gold. The word torment used by the Douay, and the E. V. in
c. 3 : 1 is due to Orthodoxy. If we take the Gr. basanos, or touch
stone, to be used, 3 : 1, for a test of genuineness, one of the defi
nitions given of it, by Donnegan, and take apsetai for touch, a sub
sequent definition given of the verb apto, aptomai, then we have
death, the grave, a test of genuineness applied to the unjust dead,
which will show that they are not to be children of the resurrec
tion ; but that no such test will be applied to them who die in
Christ.]

228 THEOLOGY OF THE BIBLE.
Wisd. 3 : 13; Gr., . . . , for happy, or, blessed, the barren he,
which, unpolluted, which not hath known coition in fault, she shall
have fruit in superintendence, or, gaining, psuchon, of breaths:
Lat., she shall have fruit in respectione, a sight, of holy animas :
Douay, She shall have fruit in the visitation of holy souls : E. V.,
she shall have fruit in the visitation of souls.
Wisd. 4:11; Gr., . . . lest wickedness should change the judg
ment, faculty of judgment, or, understanding, of him, or craft lead
astray psuchen of him : [i. e.,lead him astray:] Douay, lest wicked
ness should alter his understanding, or deceit beguile his SOUL
'S,. V., the same.
Wisd. 4 : 14 ; Gr., For pleasing was to kurios the psuche of
him : [i. e., he was, &c. :] Douay, For his soul pleased God: E. V.,
For his soul pleased the Lord.
Wisd. 6:18; Gr., v. 19 ; Gr., . . . love, or, affection, indeed, an
observation of laws of her, yea, an attentiveness of laws, a firm
promise aphtharsias, of incorruptibility : Lat, an undying, or, ac
complishment, of incorruption : Douay, and the keeping of her laws
(is) the firm foundation of incorruption : E. V., and the giving
heed unto her laws (is) the assurance of incorruption.
Wisd. 6:19; Gr. v. 20 ; Gr., But, or, indeed, aphtharsia makes
close by, or, soon, to be of God: Lat., But, or, truly, incorruption
makes to be next, or, last, to God: Douay, And incorruption bring-
eth near to God : E. V., And incorruption maketh (us) near unto
God. Wisd. 7 : 24 ; E. V., For wisdom is, <fec.
Wisd. 7 : 25 ; Gr., For atmis, a breath, she is of the power,
or, influence, of God : Douay, For she is a vapour of the power of
God : E. V., For she is the breath of the power of God. In v. 22
the Greek is, For there is in her pneuma, a breath, intellectual,
holy : Douay, For in her is the spirit of understanding : holy :
E. V., For in her is an understanding spirit, holy, [pneuma in this
verse, is the same as atmis in v. 25, breath.] And in v. 23, the
Gr. has pneuma in the plural : The Douay -there gives spirits /'and
the E. V., spirits.
Wisd. 7: 27; Gr., . . . and through generations, or, races, into
psuchas pious, or, sanctified, passing, friends of God and prophets
she [wisdom] fitteth out, or, furnisheth : Lat., into animas, &q, :
Douay, and through nations conveyeth herself into holy souls, she
maketh the friends of God and prophets: E. V., and in all ages
entering into holy souls, she maketh them friends of God, and pro-

THEOLOGY OF THE BIBLE. 229
phets. [So that they who are living here as friends of God, and as
prophets, are holy psuchai, breaths, [for, persons] : Douay and
E. V., holy souls.]
Wisd. 8:17; Gr., . . . that there is athanasia, undeathableness,
or, immortality, in suggeneia, consanguinity, or, affinity, of wis
dom : Lat., that immortality is in consanguinity, or, kindred, of
or, with, wisdom : Douay, that to be allied to wisdom is, immor
tality : E. V., how that to be allied to wisdom is immortality. [In
the Heb. there would be no there is, or, is ; for the Heb. does not
use the substantive verb to be ; hence we so often see is, are, shall
be, &c, inserted in the E. V. in italics. Again, is is often used even
with us, for will be ; the present for the future.]
Wisd. 8:19; Gr., Indeed a child I was having good talents, as,
or, indeed, I inherited a psuche good : Douay, And I was a witty
child : and had received a good soul : The Lat. here uses anima :
E. V., For I was a witty child, and had a good spirit.
Wisd. 8 : 21 ; E. V., . . . with my whole heart: Gr., kardia.
Wisd. 9 : 15 ; Gr., For a corrupted soma oppresseth, or, dis-
tresseth, psuchen, breath, or a breath, [for, a person,] kai, yea, op
presseth, or, distresseth, the earthy skenos, tent, (Metaphor., says
Donnegan, the human frame,) noun, a mind, full of care : Douay,
For the corruptible body is a load upon the soul, and the earthly
habitation presseth down the mind that museth upon many things:
E. V., For the corruptible body presseth down the soul, and the
earthy tabernacle weigheth down the mind that museth upon many
things. Wisd. 10 : 7 ; Gr., . . ., of an unbelieving psuche a monument
standing a pillar of salt : Douay, and a standing pillar of salt is a
monument of an incredulous soul : E. V., and a standing pillar
of salt (is) a monument of an unbelieving soul. [Lot's wife, living,
was the unbelieving psuche.]
Wisd. 10 : 16 ; Gr., She [wisdom] entered into psuchen of a ser
vant of kurios, and he withstood kings terrible, or, fearful, in prodi
gies and signs : Lat., and he stood against, &c. : Douay, She enter
ed into the soul of the servant of God, and stood against, &c. :
E. V., She entered into the soul of the servant of the Lord, and
withstood, &c, [The Douay, and the E. V. make it wisdom that
withstood, instead of the king .]
Wisd. 11 : 4 ; E. V. When they were thirsty.
Wisd. 11 : 18; E. V., Or unknown wild beasts, full of rage,
newly created, breathing out either a fiery vapor, or, &c.

230 THEOLOGY OF THE BIBLE.
Wisd. 11: 26; Gr., But thou sparest all [the creatures thou
hast made, in v. 24], for thine are they, despota, O despot, or, ruler,
philopsuche, lover of life : (So defined by Donnegan :) Douay, But
thou sparest all : because they are thine, O Lord, who lovest souls :
E. V., the same, and, O Lord, thou lover of souls.
Wisd. 12 : 6 ; E. V., . . . and parents, that killed with their own
hands souls destitute of help : Douay, helpless souls : Lat, animas :
Gr., psuchas.
Wisd. 14: 11 ; E. V., . . . and stumbling-blocks to the souls of
men, [i. e., to men,] and a snare to the feet of the unwise.
Wisd. 14: 26; E. V., Disquieting of good men, defiling of souls,
changing of kind, (margin, or, sex,) disorder in marriages, adultery.
Wisd. 14 : 29 ; E. V., For insomuch as their trust is in idols
which have no life : The Gr. is, without psuche, breath : Lat., with
out anima : Douay, which are without life. [Why did not the
Douay and E. V., give, without soul?]
Wisd. 15 : 2, 3 ; Gr. v. 2, For and though we may sin, to thee
we are, knowing of thee the kratos, rule, or, sovereignty : but we
will not sin, knowing that to thee we are reckoned, or counted : v. 3,
For to have a knowledge of, or, to direct the attention to, thee,
complete dikaiosune, justice, [for, justness,] or, rectitude, kai, yea,
or, and, to have a knowledge of, or, to direct the attention to, the
rule, or, sovereignty, of thee, risa, a root, athanasias, of undeath
ableness, immortality: Lat, v. 2, For although we shall have
sinned, &c.,: v. 3, For to get a knowledge of thee, consummate
justitia justice, [for, justness,] or, righteousness, is, et, yea, or, and,
to know thy justitia, justness, and strength, radix, a, or, the, root
(Metaphor., says Ainsworth, foundation) of immortality : Douay,
v. 2, For if we sin, we are thine, knowing thy greatness : and if we
sin not, we know that we are counted with thee : v. 3, For to know
thee is perfect justice : and to know thy justice, and thy power, is
the root of immortality : E. V., v. 2, But if we sin, we are thine,
knowing thy power : but we will not sin^ knowing' that we are
counted thine : v. 3, For to know thee is perfect righteousness :
yea, to know thy power is the root of immortality, [i. e., of a re
surrection from the grave to a life eternal.]
Wisd. 15 : 5; E. V., ... a dead image, that hath no breath:
Gr., without pnoe, breath: [pnoe andpsuche mean the same,
breath.] The Lat. here is, without anima : [giving anima for the
Gr. pnoe, as it does for the Gr. psuche :] The Douay gives, the
lifeless figure of a dead image.

THEOLOGY OF THE BIBLE. 231
Wisd. 15 : 8 ; Gr., ... the debt of the psuche, breath, being re-
demanded : Lat., being re-demanded the debt of anima, the breath,
which he had : Douay, when his life which was lent him shall be
called for again : E. V., when his life which was lent him shall be
demanded. Wisd. 15 : 11 ; Gr., Because he was ignorant of the forming, or
fashioning [i. e., him that formed, or, fashioned] him, and the
empneusanta, [participle of empneo, to inbreathe] breathing into,
himpsuchen, a breath, operating upon, or, in, kai, yea, emphusanta
blowing into, or, inbreathing, inspiring, pneuma, a breath, vital, or,
animating, [that is, making alive :] Lat., . . who him fashioned, or,
moulded, and who inspiravit, inspired, breathed into, him animam
which operated, et, even, who insuffiavit, blew into, him spiritum, a
breath, vital, or, of life : Douay, Forasmuch as he knew not his
maker, and him that inspired into him the soul that worketh, and
that breathed into him a living spirit : E. V., Forasmuch as he
knew not his maker, and him that inspired into him an active soul,
and breathed in a living spirit: [The Douay, and E. V., maker fails
to give the true sense : it might be understood to mean, the maker
of him as living; whereas it means, the fashioner, moulder of the
inanimate organism, before the breath of life was imparted to it ;
and thus the verse gives precisely the same account of the pro
duction of the living man as is given in Gen. 2 : 7. And the
Douay, and E. V., use and between inspired the soul, and in
breathed a living spirit. Now, in the orthodoxy of the Douay,
and the E. V., soul and spirit mean the same, so that and can
not mean addition, and in the Heb. and the Gr. the corresponding
words mean the same, namely, breath ; so that, a breath operat
ing and a breath vital, in the verse, mean the one same breath.]
Wisd. 15 : 14; Gr., Indeed all foolish and wretched more than
psuchen nepiou, breath of an infant, [i. e., more- than an infant,]
hoi, those, enemies of the people of thee bringing, or, having
brought, them into subjection : The Lat. is, beyond measure proud
of anima: Douay, But all the enemies of thy people that hold
them in subjection, are foolish, and unhappy, and proud beyond
measure: E. V., And all the enemies of the people, that hold
them in subjection, are most foolish, and are more miserable than
very babes: [giving babes for the Gr. psuchen nepiou : Lat., anima.]
Wisd. 15: 16; Gr., For a man made them, [the idols,] and a
having borrowed [for one that hath borrowed] to pneuma the
breath, or, breath, [without our article,] fashioned them : The

232 THEOLOGY OF THE BIBLE.
Lat. uses spiritus for the Gr., pneuma : Douay, For man made them,
and he that borroweth his own breath, fashioned them : E. V., For
man made them, and he that borrowed his own spirit fashioned
them. Wisd. 16 : 9 ; E. V., For them the bitings of grasshoppers and
flies killed, neither was there found any remedy for their life:
for they were worthy to be punished by such : The Gr. is, iama,
cure, medicine, or, remedy, for the psuche of them, for they were
befitting by such kolasthenai, to be cut off: Lat., for the anima of
them, . .„ for they were fit by such to be exterminated: Douay,
and there was found no remedy for their life : because they were
worthy to be destroyed by such things.
Wisd. 16 : 10*; E. V., But thy sons . . . . , thy mercy healed
them : v. 12, E.V., For it was neither herb, nor mollifying plaister,
that restored them to health, but thy word, O Lord, (Gr. kurie,)
which healeth all things : v. 13 ; For thou hast the power of life
(Gr. zoe,) and death: thou leadest to the gates of hell, (Gr., of
hades,) and bringest up again. [Zoe, rendered life in this verse, is
equivalent to psuche, rendered life in v. 9.]
Wisd. 16: 14; Gr., Man [i. e., A man] indeed is killed in, or,
by, the badness of him, de, but, or, indeed, the pneuma, breath,
gone out [i. e., wholly gone out in death] turneth not back [i. e.,
cannot be drawn back into the lungs,] no not doth he loose, or, set
free, or, open, psuchen, [in the accusative,] breath, paralephtheisan,
having been taken to himself: [i. e., the breath he took when alive,
or, to make him alive :] Lat., Yea a man goeth out, or, is extin
guished through perverseness, or, wickedness, and when shall go out
spiritus, it will not come back again, no not shall he restore, bring
back, or, call back, animam, [in the accusative] the breath, which
was taken again : Douay, A man indeed killeth through malice,
and when the spirit is gone forth, it shall not return, neither shall
he call back the soul that is received : [killeth is plainly wrong,
even according to the latter part of the Douay verse, he, &e. :]
E. V., A man indeed killeth through his malice : and the spirit
when it is gone forth, returneth not ; neither the soul received up
cometh again. [The Gr.;psuchen, Lat., animam, Douay, the soul, are
in the accusative : the E. V. puts the soul in the nominative, as if ac
tive : and theE. V. improves on the wrong word recede in the Douay,
and gives, neither the soul received up cometh again. Did James's
Ecclesiastics mean, that all Orthodoxy's souls are received up and
never come again ? pneuma andpsuche in the verse : Lat., spiritus

THEOLOGY OF THE BIBLE. 233
and anima : Pouay, and E. V., spirit and soul, mean the same,
namely, breath.]
Wisd. 17: 1, 2 ; E. V., . . . therefore unnurtured souls (margin,
or, souls that will not be reformed,) have erred, v. 2, E. V., For
when unrighteous men thought to oppress, &c. : The Gr., v. 1, is,
uninstructed psuchai : Lat uninstructed animae : Douay, undis
ciplined souls, [i. e., persons.]
Wisd. 17: 8 ; E. V., For they that promised to drive away ter
rors and troubles from a sick soul, [person, of course,] were sick
themselves of fear.
Wisd. 17: 15; Gr., psuche: Lat, anima: Douay, their soul
failing them : E. V., their heart failing them.
Wisd. 19 : 21 ; Gr., . . . zoon, of breathing things : Douay, of
animals : [animal is a breathing thing, from the Lat. anima, breath.]
E. V., of living things, [the same we have seen it give for psuchon,
genitive plural of psuche.]

ECCLESIASTICUS, OR, WISDOM OF JESUS, THE SON OF
SIRACH.
Eccl. 1 : 30 ; E. V., Exalt not thyself, lest thou fall, and bring
dishonour upon thy soul, [i. e., upon thyself.]
Eccl. 2: 1 ; E. V., My son, if thou come to serve the' Lord, (Gr.
Lord God,) prepare thy soul, [ i. e., thyself] for temptation.
Eccl. 2 : 17; E. V., They that fear the Lord will prepare their
hearts, (Gr., kardias,) and humble their souls in his sight: The Gr.
is, and before the face of him will depress, weaken, or, humble, the
psuchas of them, [i. e., will fast, as we have seen.]
Eccl. 4 : 2 ; E. V., Make not an hungry soul sorrowful ; neither
provoke a man in his distress.
Eccl. 4 : 6 ; E. V., For if he curse thee in the bitterness of his
soul : The Gr. is, in austerity, or, harshness, of psuche, breath, of him.
Eccl. 4:9; Gr., . . . and be not of little psuche, breath, [for cour
age], in the to judge, or, decide, thee : Lat, anima : Douay, and be
not faint-hearted in thy soul, in judging : E. V., and be not faint
hearted when thou sittest in judgment.
Eccl. 4: 17 ; E. V., . . . she [wisdom] will bring fear and dread

234 THEOLOGY OF THE BIBLE.
upon him, and torment him with her discipline, until she may
trust his soul, [i. e., him] and try him by her laws.
Eccl. 4 : 20 ; E. V., . . . and be not ashamed when it concerneth
thy soul, [i. e., thee.]
Eccl. 4:22; E. V., Accept no person (Gr., face) against thy soul,
[i. e., thyself] and let not the reverence of any man cause thee to fall.
Eccl. 5:2; Gr., psuche: Lat, concupiscence: Douay, desires :
E. V., mind.
Eccl. 6:2; Gr., Lift not up thyself in counsel, or, purpose, of
psuche of thee, lest the psuche of thee tear asunder, or, plunder, like
a bull : [This is all the verse in the Greek.] Douay, Extol not thyself
in the thoughts of thy soul like a bull : lest thy strength be quash
ed by folly : E. V., Extol not thyself in the counsel of thine own
heart [Gr., psuche] ; that thy soul be not torn in pieces as a bull
(straying alone). [An entire misconception of the verse.]
Eccl. 6:4; Gr., Psuche, a breath, [for disposition] bad will de
stroy totally, or, cause to be lost, him that hath acquired it, and a
derision of enemies will make him : Douay, For a wicked soul shall
destroy him that hath it, &c. : E. V., A wicked soul shall destroy
him that hath it, and shall make him to be laughed to scorn of his
enemies. Eccl. 6: 26; Gr., enpase psuche, in, or, with, all breath [for,
desire] come to her, [wisdom,] : Lat., and Douay, come to her with
all thy mind: E. V., Come to her with thy whole heart, and keep
her ways with all thy power.
Eccl. 6 : 32 ; Gr., psuche: Lat, and Douay, mind: E. V., mind.
Eccl. 7 : 10; Gr., Be not of little psuche : Lat, Be not pusillani-
mis, of little breath, in thy mind: [The Lat. pusillanimis is an ad
jective compounded of pusillus, feminine pusilla, (agreeing in gen
der with anima,) little, and anima, breath. We have the adjective
pusillanimous : Walker defines it, mean-spirited, narrow-minded,
cowardly: Webster defines it, cowardly; mean-spirited. And we
have the noun, pusillanimity ; for which Walker's only definition
is, cowardice : Webster defines it, weakness of mind ; cowardice.
Walker is right in sense in his definition of pusillanimity ; and he
should have given cowardly only in his definition of the adjective
pusillanimous. Cowardly, for the adjective, and cowardice, for
the noun, is the sense ; but the Heb. expresses them by, of little
enphsh, breath ; and the Gr., by, of little psuche, breath ; that is, of
little courage. Low-spirited, i. e., low-breathed, weak-breathed, is
right enough in the true meaning of the word spirit: mean-spirited,

THEOLOGY OF THE BIBLE. 235
gives to most persons a wrong idea. Narrow-minded, for the
adjective, given by Walker, and weakness of mind, given by Web
ster for the noun, are wrong. The words are not compounded of
pusillus, little, and animus, mind ; but of pusilla and anima, little
breath. Many men of good mind lack courage, are cowardly, i. e., as
the Heb. and Gr. express it, are of little breath. Dictionary makers
are not infallible. Professor Wilson well remarks, p. 10, 11, of his
Preface to his Heb. Grammar, that " If we pursue etymology no
farther back than to the Greek or Latin, we will soon find that we
have not reached the fountain : " he having before stated, on p. 10,
" that an immense number of words in most of the Eastern lan
guages bear plain marks of a Hebrew original."] The Douay in
Eccl. 7: 10, is, Be not faint-hearted in thy mind: E. V., Be not
faint-hearted. Eccl. 7: 11.; Gr., Do not mock, or, deride, anthropon, a man,
being in austerity of psuche of him, for there is ho, who, depressing,
or, humbling, and elevating : Lat., Mock, not a man in sharpness,
or, bitterness, of anima : Douay, Laugh no man to scorn in the bitter
ness of his soul : for there is one that humbleth and exalteth : E. V.,
the same.
Eccl. 7:17; Gr., Lower, depress, or, humble, forcibly, or, exces
sively, the psuche, breath, of thee, remember that anger, or, ire, will
not loiter, that avenging of irreligious, or, profane, fire and worm :
[i. e., the fire and worm of the grave.] Lat, Remember anger, or,
wrath, forasmuch as it will not be long in coming. Make weak, or,
humble, very much thy spiritus, for vengeance of flesh of impious, fire
and worm : Douay, Remember wrath, for it will not tarry long.
Humble thy spirit very much, for the vengeance on the flesh of the
ungodly is fire and worms : [The orthodoxy of the Latin and the
Douay inserts vengeance of, Douay, on, the flesh!] E. V., Remember
that wrath will not tarry long. Humble thy soul [i. e., thyself,]
greatly : for the vengeance of the ungodly is fire and worms.
Eccl. 7 : 20 ; Gr., Treat not ill a female servant working en, in,
or, with, integrity, or, sincerity, nor a hired giving psuchen, breath,
[for labour,] of him: [or, breath of him, for, himself :] Lat, . . giving
his anima : Douay, Hurt not the servant that worketh faithfully,
nor the hired man that giveth thee his life : E. V., Whereas thy ser
vant worketh truly, entreat him not evil, nor the hireling that be-
stoweth himself wholly for thee.
Eccl. 7 : 21 ; E. V., Let thy soul love [i. e., Love thou] a good
servant, and defraud him not of his liberty.

236 THEOLOGY OF THE BIBLE.
Eccl. 7: 26; Gr., psuche: Lat, anima: Douay, soul: E. V.,
Hast thou a wife after thy mind?
Eccl. 7: 27; E. V., Honour thy father with thy whole heart:
Gr., kardia.
Eccl. 7: 29; E. V.,Fear the Lord with all thy soul: Greek,
psuche [equivalent to, with all thy lb, Gr. kardia.]
Eccl. 9:2; E.V., Give not thy soul [i. e., thyself] unto a woman
to set her foot upon thy substance.
Eccl. 9 : 3 ; E. V., Meet not with an harlot, lest thou fall into
her snares.
Eccl. 9 : 6 ; E. V., Give not thy soul unto harlots, that thou lose
not thine inheritance.
Eccl. 9:9; Gr., . . . lest swerve the psuche of thee upon her,
and by, or, through, the pneuma of thee thou slip, or, slide, into
apoleia, loss, perdition, destruction, or, death : The Lat. has cor and
sanguis, blood, for the Gr., psuche and pneuma : Douay, lest thy
heart decline towards her, and by thy blood thou fall into destruc
tion : E. V., lest thine heart incline unto her, and so through thy
desire thou fall into destruction.
Eccl. 10:9; Gr., Why behaveth with arrogance earth and
ashes ? For in life he hath thrown away the entrails of him : [This
is all the verse in the Septuagint.] The Lat. has in the verse, he et,
even, his anima to be sold hath : Douay, Why is earth and ashes
proud ? There is not a more wicked thing than to love money ; for
such a one setteth even his own soul [i. e., himself] to sale : because
while he liveth he hath cast away his bowels. E. V., the same.
Eccl. 10 : 28 ; Gr., Let a child in mildness, or, gentleness, mind
the psuche, breath, of him : Lat., Son, in . . . mind, or, heed, thy
anima: Douay, My son, keep thy so ul in meekness: [There is no
word for my in the Gr., or in the Lat.] E. V., My son, glorify thy
soul in meekness.
Eccl. 10 : 29 ; Gr., The erring in the psuche of him who will re
dress, or, justify ? and who will esteem the disgracing the zoe,
breath, of him : The Lat. gives anima for psuche, and anima for
zoe: Douay, Who will justify him that sinneth against his own
soul ? and who will honour him that dishonoureth his own soul :
E. V., the same, except that it gives life for the second soul in the
Douay. Eccl. 11 : 32 ; E. V., ... a sinful man layeth wait for blood.
[We have had, layeth wait for enphsh.]
Eccl. 12 : 11 ; Gr., Though he be humbled, and go bent to-

THEOLOGY OF THE BIBLE. 237
gether, heed the psuche of thee, [i. e., thyself,] and guard against
him : Lat., . . . apply thy mind, and keep safe thyself from him :
Douay, Though he humble himself and go crouching, yet take good
heed and beware of him : E. V., the same.
Eccl. 14 : 2 ; Gr., Happy he whom the psuche of him not hath
reproached, or, accused : Lat., and Douay, Happy is he that hath
had no sadness of mind: E. V., Blessed is he whose conscience hath
not condemned him.
Eocl. 14: 4; Gr., Who collecting together apo, by means of,
the psuche of him [i. e., by deceitful breath, for, speech, words] col-
lecteth together for others, and in the good [things] of him others
shall luxuriate : Lat., Who heapeth together ex, out of, or, accord
ing to, his own mind unjustly, &c. : Douay, He that gathereth to
gether by wronging his own soul, gathereth for others, and another
will squander away his goods in rioting : E. V., He that gathereth
by defrauding his own soul gathereth for others, that shall spend
his goods riotously.
Eccl. 14 : 5 ; E. V., He that is evil to himself, &c.
Eccl. 14 : 8 ; Gr., A bad [man] who envying with eye, turning
away face and despising psuchas : Lat., And despising his anima:
Douay, The eye of the envious is wicked : and he turneth away his
face, and despiseth his own soul : E. V., The envious man hath a
wicked eye ; he turneth away his face, and despiseth men.
Eccl. 14: 9 ; Gr., Eye of a covetous not is satisfied with a part,
or, portion, and injustice depraved drieth up psuchen : Lat., Eye of
a covetous insatiable with a part, or, share, of iniquity ; it, or, he,
will not be satisfied, until he consume drying up his anima : Dou
ay, The eye of the covetous man (is) insatiable in his portion of
iniquity : he will not be satisfied till he consume his own soul, dry
ing it up : E. V., A covetous man's eye is not satisfied with his
portion ; and the iniquity of the wicked drieth up his soul.
Eccl. 14 : 16 ; Gr., Give and take, or, receive, and apateson, be
guile, [apatad is defined by Donnegan, to beguile the time ; to pass
time agreeably,] the psuche of thee, for not is in hades, the grave,
to seek luxury : Lat, Give, and take, or, receive, and do justice to
thy anima ; for not is in inferos to find food : Douay, Give and
take, and justify thy soul : for in hell there is no finding food:
E. V., Give, and take, and sanctify thy soul; for there is no seek
ing of dainties in the grave.
Eccl. 14: 17; Gr., Every flesh [i. e., every living, breathing
flesh, equivalent, as we have seen, to every psuche] like a garment

238 THEOLOGY OF THE BIBLE.
becometh obsolete, for the diatheke, will, pact, bond, or, convention
from aionos, time, or, man's estate, in, or, with, death thou shalt
die away, or die : E. V., All flesh waxeth old as a garment : for the
covenant from the beginning is. Thou shalt die the death. ,
Eccl. 15: 17; Gr., Before men that, or, the, life, and that, or,
the, death, and whichever he is contented with, or, votes for, shall
be given to him : Lat, Before a man life and death, good and evil ;
that which shall please, or, content, him shall be given to him : The
Lat., cites Jerm. 21 : 8 : Douay, Before man is life and death, good
and evil, that which he shall choose shall be given him : E. V.,
Before man is life and death ; and whether him liketh shall be
given him.
Eccl. 16: 17; Gr., . . . en, among, a people greater I shall not
be called to mind, for tis, who, or what, the psuche, of me [i. e., who,
or, what, am Z,] en, among, immeasurable erection, or, creation ?
Lat., in, among, a people great I shall not be acknowledged ; for
who, or, what is my anima in such an immense creation ? Douay,
in such a multitude I shall not be known : for what is my soul in
such an immense creation? E. V., I shall not be remembered
among so many people : for what is my soul among such an infinite
number of creatures ?
Eccl. 16: 20; E. V., No heart (Gr., kardia) can think, &c,
[heart is used here for person, as psuche is often used.]
Eccl. 16 : 30; Gr., psuchen, breath, of every breathing, or, liv
ing, he hath covered the face of it, [the earth,] and into it the turn
ing back of them : The Lat. is, anima of every that hath life in it :
Douay, The soul of every living thing hath shewn forth before the
face thereof, and into it they return again : E. V., With all manner
of living things hath he covered the face thereof; and they shall
return into it again.
Eccl. 17 : 30 ; Gr., For not can all [things] be in men, for not
athanatos, immortal, a son of man : Lat., since that, or, because,
not is immortal a son of man : Douay, because the son of man is
not immortal: E. V., because the son of man is not immortal.
Eccl. 18: 29; Gr., Wise in words kai, also, or, even, them
selves, or, the same, spoke like sophists, or, deceived by fallacious
and captious arguments, and poured forth proverbs precise : Mas
tery over psuche, breath ; [for, words :] Lat, Wise in words, &c. :
Douay, They that were of good understanding in words, have also
done wisely themselves, and have poured forth proverbs and judg
ments : E. V., They that were of good understanding in sayings

THEOLOGY OF THE BIBLE. 239
became also wise themselves, and poured forth exquisite parables.
[Neither the Lat., nor the Douay, nor the E. V., give anything
for the Gr. " Mastery over psuche." The verse probably refers to
fools in v. 27.]
Eccl. 18: 30; E. V., Go not after thy lusts, but refrain thy
self from thine appetites. [We have had in Old Testament writers
enphsh, Gr., psuche, for lust, and also for appetite.]
Eccl. 18 : 31 ; Gr., If choregeses, thou leadest a chorus, or, de-
frayest the expenses of a chorus, to of the psuche of thee delight in
concupiscence, she will make thee an object of derision of the ene
mies of thee : Lat., If thou defrayest to thy anima the concupis
cence of her, or, it, &c. : Douay, If thou give to thy soul her de
sires, she will make thee, &c. ; E. V., If thou give to thy soul the
desires that please her, she will, &c.
Eccl. 19:3; Gr., Moths and worms shall receive him as a por
tion, or, shall inherit him, and psuche daring shall be taken away :
Lat., Rottenness and worms shall inherit him, and shall be taken
away out of the number anima of him : Douay, Rottenness and
worms shall inherit him, and he shall be lifted up for a greater ex
ample, and his soul shall be taken away out of the number: E. V.,
Moths and worms shall have him to heritage, and a bold man shall
be taken away.
Eccl. 19: 4; Gr., Who hastily believing, light of kardia, and
who erring in psuche, breath, [for, speech, or, word,] committeth a
fault : Lat, . . . and who offendeth in anima furthermore shall be
held : Douay, He that is hasty to give credit is light of heart : and
he that sinneth against his own soul shall be despised : E. V., He
that is hasty to give credit is light-minded; and he that sinneth
shall offend against his own soul.
Eccl. 19: 16; Gr., psuche: Lat, mind: Douay, heart : E. V.,
heart. Eccl. 20 : 22 ; Gr., There is a losing, or, destroying totally, the
psuchen of him through infamy, and from a senseless character de-
stroyeth totally, or loses, it, or, her: [Mat. 16 : 26, is, What is pro
fited a man if the world entire he gain, but the psuche of him lose :
Luke 9: 25, the corresponding verse, is, what is profited a man
having gained the world entire, himself but being lost, or, destroy
ed totally.] The Lat. of Eccl. 20 : 22, is, There is who perdet will
lose, abolish, waste, or, destroy, his anima by reason of disorder,
and by reason of an unadvised person perdet it, or, her : Douay,
There is that will destroy his own soul through shamefacedness,

240 THEOLOGY OF THE BIBLE.
and by occasion of an unwise person he will destroy it : E. V., There
is that destroyeth his own soul through bashfulness, and by accept
ing of persons overthroweth himself.
Eccl. 21 : 2 ; E. V., Flee from sin . . . the teeth thereof are as
the teeth of a lion, slaying the souls of men : The Gr. is, anairoun
tes, taking away, abolishing, or, destroying, psuchas anthropbn,
breaths of men, [for, men :] Lat, slaying animas of men : Douay,
Killing the souls of men.
Eccl. 21: 27; Gr., In the to imprecate maledictions a profane
upon the satanan, [there is no such Gr. word as satanas ; the Heb.
stn, an adversary, enemy, is written in the Greek satan, and as is
added as the Gr. termination,] adversary, or, enemy, he imprecates
maledictions upon the of himself psuche, [i. e., upon himself] : Lat,
While an impious, or, irreligious, rails at diabolum, [there is no such
Lat. word as diabolus ; it is the Gr. word diabolos, an accuser, ca
lumniator,] an accuser, or, calumniator, he rails at his own anima :
Douay, While the ungodly eurseth the devil, he curseth his own
soul: [i. e., curseth himself. What an absurdity is ihe Douay ren
dering, if devil be taken to mean the orthodox devil] ! E. V., When
the ungodly curseth Satan, he curseth his own soul. [Satan is the
Heb. word stn, an adversary, enemy. Orthodoxy puts a capital S to
it, and uses it for the Douay the devil.]
Eccl. 21 : 28; E. V., A whisperer defileth his own soul, and is
hated wheresoever he dwelleth: Gr., his own psuche, breath: [i. e.,
himself:] Lat, his anima: Douay, The tale-bearer shall defile his
own soul, and shall be hated by all.
Eccl. 23 : 6 ; E. V., Let not the greediness of the belly nor the
lust of the flesh take hold of me ; and give not over me thy servant
into an impudent mind : The Gr. is, to an irreverent psuche, breath :
Lat., to an irreverent anima : Douay, to a shameless and foolish
mind. Eccl. 23 : 9 ; E. V., Accustom not thy mouth to swearing ;
[mouth here is equivalent to psuche, breath ; for the mouth can't
swear without breath.]
Eccl. 23 : 10 ; E. V., . . . he that sweareth, &c.
Eccl. 23 : 16 ; Gr., . . . psuche hot, or, rash, precipitate, like fire
blazing, cannot be quenched : Lat., anima hot, as if, or, as it were,
fire burning hot, cannot be extinguished : Douay, A hot soul is a
burning fire, (it) will never be quenched, till it devour something :
E. V., a hot mind is as a burning fire, it will never be quenched
till it be consumed. *

THEOLOGY OF THE BIBLE. • 241
Eccl. 24 : 1 ; Gr., The wisdom [wisdom, without the article]
commendeth psuchen, breath, of her: Lat, her anima: Douay
Wisdom shall praise her own self: E. V., Wisdom shall praise herself.
Eccl. 25 : 2 ; Gr., But three species hateth, the psuche of me :
[i. e., I hate:] Lat., Three species hateth, my anima : Douay, Three
sorts my soul hateth, and Zam greatly grieved at their life : E. V.,
Three sorts of men my soul hateth, and Zam greatly offended at
their life.
Eccl. 26: 14; Gr., psuche: Lat, anima: Douay, soul: E. V.,
mind. Eccl. 26 : 15 ; Gr., psuche: Lat, anima: Douay, mind: E. V.,
mind. Eccl. 27: 16; Gr., psuche: Lat, mind: Douay, mind: E. V.,
mind. Eccl. 29 : 15 ; Gr., psuche : Lat., anima : Douay, life : E. V., life.
Eccl. 30 : 21 ; Gr., Give not to sadness the psuchen, breath, of
thee: Lat., anima: Douay, soul: E. V., mind.
Eccl. 30 : 23 ; Gr., Have respect to the psuche of thee, [i. e., to
thyself,] and console the kardia of thee, and sadness put far away
from thee : for many hath killed the sadness, [sadness, without the
article,] and not is profit in it, or, her: The Lat. has anima for
psuche: Douay, Have pity on thy own soul: E. V., Love thine
own soul, &e.
Eccl. 31 : 20 ; Gr., . . . and the psuche of him with him : Lat.,
anima : Douay, his soul : E. V., and his wits are with him.
Eccl. 31 : 28; Gr., psuche: Lat, anima: Douay, soul: E. V.,
mind. Eccl. 31: 29; Gr., psuche: Lat, anima: Douay, soul: E. V.,
mind. Eccl. 32 : 23 ; Gr., In every work, or, business, trust to the psuche
of thee : [i. e., trust to thyself:] Lat, to thy anima: Douay, In every
work of thine regard thy soul in faith : E. V., In every (good) work
trust thy own soul : for this is the keeping of the commandments.
Eccl. 33 : 20 ; Douay, As long as thou livest, and hast breath
in thee : E. V., the same : The Lat is, and aspiras, breathest, [from
spiro, to breathe, whence the Lat. noun spiritus, breath, for which
the Douay, the Rheims, and the E. V., so often give spirit.]
Eccl. 33 : 31 ; Gr., ... If there be to thee a servant, treat him
as thyself, for as the psuche of thee thou standest in need of him :
The Lat. uses anima twice : the Douay, from the Lat., is, If thou
have (Lat, if there be to thee) a faithful servant, let him be to thee
16

242 • THEOLOGY OF THE BIBLE.
as thy own soul; [i. e., as thyself;] treat him as a brother; be
cause in blood of thy soul (Lat, in blood of anima thou hast gotten
him: Lat., purchased, or, acquired, him: E. V., If thou have a ser
vant, entreat him as a brother ; for thou hast need of him as of
thine own soul.
Eccl. 34 : 13 ; Gr., pneuma, a breath, of fearing kurion shall
live again ; Lat, spiritus of fearing God is purchased : Douay, The
spirit of those that fear God is sought after : E. V., The spirit of
those that fear the Lord shall live.
Eccl. 34 : 14 ; E. V., Whoso feareth the Lord, &c.
Eccl. 34: 15; Gr., Of a fearing the kurion happy, or, blessed,
the psuche: Lat, anima: Douay, the soul: E. V., Blessed is the
soul of him [i. e., he] that feareth the Lord.
Eccl. 34: 17; Gr., Lifting up psuche, breath, and illuminating
eyes, cure giving, life and eulogian, praise : [lit., well speaking :]
Lat, Exalting animam, and illuminating eyes, giving health, and
life, and benediction : [i. e., well speaking :] Douay, Pie raiseth up
the soul, and enlighteneth the eyes, and giveth health, and life, and
blessing: E. V., the same, with lighteneth.
Eccl. 37:6; Gr., psuche : Lat., Douay, and E. V., mind.
Eccl. 37 : 8 ; Gr., Frqm one that gives counsel guard the psuche
of thee: [i. e., guard thyself:] Lat, thy anima : Douay, Beware
of a counsellor: E. V., Beware of a counsellor.
Eccl. 37: 12; Gr., psuche, twice: Lat, anima, twice: Douay,
soul, twice : E. V., mind, twice.
Eccl, 37: 14; Gr., psuche: Lat, anima: Douay, soul: E. V.,
mind. Eccl. 37: 19 ; Gr., A man there is, capable, and a teacher of
many, kai, but, to his own psuche [i. e., to himself] is unservice
able: [kai, in v. 18, is but in E. V.] Lat, to his anima: Douay,
to his own soul : E. V., and yet is unprofitable to himself.
Eccl. 37: 22 ; Gr., There is sophos, a wise, to his own psuche:
[i. e., to himself:] Lat., to his own anima: Douay, There is a wise
man that is wise to his own soul: E. V., Another is wise to
himself. Eccl. 37 : 27 ; Gr., Son, in the life of thee try the psuche, breath
[for, disposition] of thee, and see what bad in it, and do not yield
to that : Lat., Son, in thy life try thy anima : Douay, My son,
prove thy soul in thy life : and if it be wicked, give it no power.
[In the light of Scripture language from beginning to end, how ab
surd is the orthodox notion that what orthodoxy calls the soul is the

THEOLOGY OF THE BIBLE. 243
person ! ] E. V., My son, prove thy soul in thy life, and see what is
evil for it, and give not that unto it.
Eccl. 37 : 28 ; Gr., For not all [things] to every one agree, and
not every psuche [equivalent to, every one] in every [thing] agrees,
or, is contented: Lat., and not to every anima every kind is pleas
ing : Douay, For all things are not expedient to all, and every kind
pleaseth not every soul: E. V., For all things are not profitable for
all men, neither hath every soul pleasure in every thing.
Eccl. 38: 26; Gr., kardia: Lat, cor: Douay, mind: E. V.,
mind. Eccl. 39: 1; Gr., psuche: Lat, anima: Douay, soul: E. V.,
mind. Eccl. 39:5, Gr., kardia : Lat., cor : Douay, heart : E. V. heart.
Eccl. 40 : 22 ; E. V., Thine eye desireth, [equivalent to, thy
psuche, breath ; each meaning, thou desirest.]
Eccl. 40 : 29 ; alisgesei the psuche of him : Lat., he feedeth his
anima: Douay, he feedeth his soul, [i. e., himself:] E. V., he pol-
luteth himself
Eccl. 43 : 4 ; Gr., . . . [the sun] breaths, or, vapours, burning,
or, like fire, on-breathing : Douay, breathing out fiery vapours :
E. V., the same.
Eccl. 43: 20; Gr. , psuchros, cold, an adjective from the verb
psucho, to breathe, to blow ; and so says Donnegan : psuche, breath,
is from the same verb : Douay, and E. V., cold.
Eccl. 45 : 23 ; Gr., ... in the to be zealous him in fear of kurios,
and to stand up him at, or, on, turning back of people, in probity,
or, virtue, of courage of psuche, breath, of him: Lat, of his anima:
Douay, of his soul : E. V., with good courage of heart.
Eccl. 47: 15; Gr., Earth encompassed, the psuche, breath, [for,
speech,] of thee, [Solomon,] kai, yea, thou hast filled it with simi-
lies, allegories, or, parables, of enigmas: Lat., thy anima: Douay,
thy soul covered the earth, and thou didst multiply riddles in para
bles : E. V., Thy soul covered the whole earth, and thou filledst it
with dark parables.
Eccl. 48 : 5 ; Gr., ho, who, didst awaken, or, raise up, a dead
out of, or, from, death kai, yea, out of hades, en, through, or, by
means of, a word of the Highest : Lat., from inferis — [the word
for which the Douay so often gives hell] — out of the condition, or,
lot, of death : Douay, who raisedst up a dead man from below, from
the lot of death, by the word, &c. : E. V., Who didst raise up a
dead man from death, and his soul from the place of the dead, (mar-

244 THEOLOGY OF THE BIBLE.
gin, or, grave.) [James's Orthodox Ecclesiastics were not willing
to go by the Greek of this verse, nor even by the Romish orthodox
Lat. or Douay of the verse. By his soul from the place of the dead
they must mean what (as we have seen) Bishop Hobart and the
Bishops he cites in his support mean, namely, his orthodox soul,
spirit, ghost, from what those Bishops call the intermediate place
of what they call departed souls, spirits, ghosts. My copy of the
Italian has not the so-called Apocrypha. The E. V. probably took
its language here from the Ital. of the Apocrypha, but the margin
gives, grave.]
Eccl. 49 : 16 ; Gr., . . . every zoon, breathing thing : Lat., every
anima, breath. : Douay, every soul : E. V„ and so was Adam above
every living thing in the creation. [We have had in E. V. living
thing where the Heb. is enphsh, Gr., psuche, Lat., anima.]
Eccl. 50 : 25 ; Gr., en, at, or, with, two nations is offended the
psuche, breath, of me : Lat, my anima : Douay, There are two
nations which my soul abhorreth : E. V., There are two manner of
nations which my heart abhorreth. [It is the breath that is offend
ed : Douay and E. V., abhorreth.]
Eccl. 51 : 3 ; E. V., . . . and out of the hands of such as sought
after my life : The Gr. is, the psuche of me : Lat., my anima: Dou
ay, my life.
Eccl. 51 : 6 ; Gr., By a king diabole, accuser, of tongue unjust :
drew near even to death the psuche of me, [i. e., Z,] kai, yea, the
life of me was, or, became, near hades, the grave, underneath : Lat,
to death my anima, . . . my life to infernus down : Douay, my soul
even to death, and my life was drawing near to hell beneath : E.V.,
By an accusation to the king from an unrighteous tongue my soul
drew near even unto death, my life was near to the hell beneath.
Eccl. 51 : 19 ; E. V., My soul hath [i. e., Zhave] wrestled with
her, and in my doings Zwas exact.
Eccl. 51 : 20 ; Gr., I guided, or, regulated, the psuche of me in,
or, with respect to, her: Lat, my anima I guided to her : Douay,
I directed my soul to her : E. V., I directed my soul unto her, and
I found her in pureness.
Eccl. 51 : 24 ; E. V., Wherefore are ye slow, and what say ye
of these things, seeing your souls are very thirsty ?
Eccl. 51 : 26 ; E. V., Put your neck under the yoke, and let
your soul receive instruction : Gr., And let accept the psuche of
thee education : Lat., and let your anima, &c. : Douay, and let
your soul receive discipline.

THEOLOGY OF THE BIBLE. 245
Eccl. 51 : 29 ; Gr., Let be gay, or, cheerful, the psuche, breath,
of you in the mercy of him, and be not ashamed en, in, or, in re
spect to, praising of him : [with psuche, breath, of course :] Lat.,
Let be merry, or, joyful, your anima, and be not discomposed in
laus, praise, of him : [We understand what laus Deo means ; it is
the breath, voice, of praise:] Douay, Let your soul rejoice in his
mercy, &c. : E. V., Let your soul rejoice in his mercy, and be not
[i. e., and be ye not ] ashamed of his praise.

BARUCH.

Bar. 2: 17; Gr., Open eyes of thee, and behold, for not those
lying dead in the hades, grave, of whom is taken away the pneuma,
breath, of them from the entrails of them will give glory and jus
tification to the kurios : Lat., for not dead, who are in inferno, of
whom spiritus, the breath, was taken from entrails of them, shall,
&c. : Douay, Open thy eyes, and behold: for the dead that are in
hell, whose spirit is taken away from their bowels, shall not give
glory and justice to the Lord: E. V., Open thine eyes, and behold;
for the dead that are in their graves, whose souls (margin, Greek,
spirit, or, life,) [the Gr. is, pneuma, breath,] are taken from their
bodies, will give unto the Lord neither praise nor righteousness.
Bar. 2 : 18 ; Gr., But the psuche, breath, saddened at the magni
tude, ho, who, or, which, goeth slowly stooped [metaphor., says
Donnegan, suppliant, humble] and weak, or, languishing, and the
eyes failing, or, going out, kai, yea, or, and, the psuche, breath,
which hungering, or, longing for, will give glory and justice, [i. e.,
justness,] O kurie : Lat., But anima which sad is over magnitude
of evil, . . . et, even, or, and, anima hungry, will give to thee glory,
and justitiam, justice, or, righteousness, to Dominus : Douay, But
the soul that is sorrowful for the greatness of evil (she hath done,)
and goeth bowed down, and feeble, and the eyes that fail, and the
hungry soul giveth glory and justice to the Lord : E. V., But the
soul that is greatly vexed, which goeth stooping and feeble, and the
eyes that fail, and the hungry soul, will give thee praise and righte
ousness, O Lord.
Bar. 2 : 32 ; E. V., And they shall praise me in the land of their
captivity.

246 THEOLOGY OF THE BIBLE.
Bar. 4:1; Gr., ... all those attaining, or, holding firmly, it,
(the book of the commandments, and the law,) to life : but those
forsaking, or, omitting, it, shall die, or, die away : [i. e., as a final
ity :] Douay, all they that keep it shall come to life: but they that
have forsaken it, to death : E. V., all they that keep it (shall come)
to life : but such as leave it shall die.
Bar., Epistle of Jeremy, 6 : 1 ; E. V., . . . ye shall be led captives
into Babylon.
Bar., Epistle of Jeremy, 6:7; Gr., For the aggelos, messenger,
of me with you is, he indeed seeking out the psuchas of you : [i. e.,
seeking you out :] Lat, For my angelus, [there is no such word in
the Lat, it is the Gr. aggelos, messenger ; when two ^s come
together in the Gr., the first is sounded n, angelos,] messenger,
with you is, and I myself will pray for your animas : [i. e., for you :]
Douay, For my angel is with you : and I myself will demand an
account of your souls : E. V., For mine angel is with you, and I
myself caring for your souls.
Bar., Epistle of Jeremy, 6 : 25 ; E. V., The things wherein there
is no breath are bought for a most high price : (margin, or, any
price :) Gr., pneuma : Lat, For any price are bought, in which
spiritus, breath, not is in them : Douay, Men buy them at a high
price, whereas there is no breath in them.

THE SONG OF THE THREE HOLY CHILDREN.
The Canticle in the Church Prayer Book, beginning with, " O, all
ye works of the Lord, bless the Lord, and magnify him forever," is
taken from this so-called Apocryphal book ; beginning at v. 35, and
ending with v. 65.
In v. 16, the Gr. is, But, or, however, with psuche [for, heart
feelings] broken, and pneuma, breath, of humility, or, depression.
we may be accepted : Lat., But, or, however, with mind broken
spiritus, breath, of lowness we may be accepted : Douay, Never
theless, in a contrite heart, and humble spirit, let us be accepted
E. V., the same. [The Lat. giving mind for psuche ; the Douay.
and E. V., giving heart for it. We have had psuche often rendered.
heart. It is used for the heart as the seat of the affections, and for
mind as the seat of the affections. We have frequently had, heart,

THEOLOGY OF THE BIBLE. 247
and mind, given in the Douay and E. V., for the Gr. psuche. And
Gesenius, for en-phsh, for which the Gr. word is generally psuche,
gives among his definitions, mind as the seat of the affections, citing
passages, and lieart as the seat of the affections, citing passages.]
In v. 43, the E. V. is, O all ye winds, bless the Lord: pi*aise and
exalt him, &c. : The Greek is, Praise, all the pneumata, breaths, the
kurios, [the winds are called the breaths of God,] celebrate in song
and exalt him, &c. : The Lat is, all the spiritus, breaths, of God,
for winds : [spiritus is the nominative plural, as well as the nomina
tive singular :] Douay, all ye spirits of God : [for, all ye winds.]
In v. 63, the E. V. is, O ye servants of the Lord bless the
Lord : praise and exalt him, &c. The Gr. words are, praise, . . cele
brate in song and exalt, &c. [These are the Gr. words throughout
the song.]
In v. 64, the Gr. is, Praise, pneumata, breaths, and psuchai [for
hearts, feelings, affections,] of just the kurios, celebrate in song and
exalt him, &c. : [pneuma andpsuche, used here, are the same two
Gr. words used in v. 16, where for psuche the Lat. has mind, and
the Douay, and the E. V., have heart] The Lat. words in v. 64 are,
spiritus and animae, breaths, and minds, or, hearts : The Douay
words are, spirits and souls ; E. V., spirits and souls. [In the cur
rent language of Orthodoxy, spirit and soul mean the same, name-
- ly, the orthodox immortal spirit, — immortal soul. The Douay, and
E. V., spirits and souls, if taken in the orthodox sense, would give
men both an immortal spirit and an immortal soul.]

SUSANNAH.

Psuche is not used in Susannah. It might have been used in
several places, as in v. 11, and 14, where the E. V. word is, lust.

BEL AND THE DRAGON;
CUT OFF, SAYS THE HEADING, FEOM THE END OF DANIEL.
Psuche is not used in it.

248 THEOLOGY OF THE BIBLE.
This Chapter, in the E. V., tells us, v. 3, that the Babylonians
had an idol called Bel, and that there were spent upon him every
day twelve great measures of fine flour, and forty sheep, and six
vessels of wine; and, v. 10, that the priests of Bel were seventy,
besides their wives and children; and, v. 11, So Bel's priests said,
Lo, we go out ; but thou, O King, set on the meat, and make
ready the wine, and shut the door, and seal it with thine own sig
net; and, v. 12, And to-morrow when thou comest in, if thou find-
est not that Bel hath eaten up all, we will suffer death ; or else
Daniel, that speaketh falsely against us. v. 14, The King set the
meats before Bel. Now Daniel had commanded to bring ashes, and
they strewed the ashes throughout the temple in the presence of
the king alone ; and they went out, and shut the door, and sealed
it with the king's signet, v. 15, Now in the night came the priests
with their wives and children, as they were wont to do, and did
eat and drink up all. The following verses, including v. 22, shew,
that the ashes betrayed the priests, and that the king slew them,
and delivered Bel into Daniel's power, and that he destroyed Bel
and his temple, v. 23, And in that same place there was a dragon,
which they of Babylon worshipped, v. 24, And the king said to
Daniel, . . ., lo, he liveth, he eateth and drinketh ; thou canst not
say that he is no living god : therefore worship him. Daniel re
fused, and said to the'King, give me leave, and I will slay this dragon
without sword or staff. The King gave him leave. Daniel took
pitch, and fat, and hair, and made lumps thereof and put into the
dragon's mouth, and the dragon burst asunder, (says the E. V. No
doubt Daniel set fire to the lumps.) v. 28 to 32, When the people
of Babylon heard these things they conspired against the King, and
said, he is become a Jew, and hath destroyed Bel, and slain the
dragon, and put the priests to death ; and said to the King, Deliver
us Daniel, or else we will destroy thee and thine house ; and the
King, being constrained, delivered Daniel unto them : who cast him
into the lions' den, &c.
No wonder, in the light of such a history, that Pagan priests,
to suit their own ends, should make their deluded masses believe in
shades, manes, (answering to our Orthodox ghosts, spirits, souls,
baptized, some centuries after Christ, into Christianity, by the
Romish priesthood, to suit their ends,) to go to the Pagan Tartarus,
or to the Pagan Elysium. And, as Archbishop Whately remarks,
" If the ancient [Pagan] writers disbelieved [the system of the Pa
gan priests], one can easily understand why they should neverthe-

THEOLOGY OF THE BIBLE. 249
less occasionally speak as if they did believe it : since they all agreed
it was useful in keeping the multitude in awe."
Why was this history of the destruction of Bel and the Dragon
" cut off from the end of Daniel," and called Apocryphal, i. e.,
doubtful ? Was its exposure of the craft of the priesthood too
suggestive ?

PRAYER OF MANASSES.
Psuche is not used in it ; nor the Douay and E. V. word soul.

1 MACCABEES.

1 Mac. 1 : 27 ; E. V., . . . She was in heaviness.
1 Mac. 1 : 36 ; E. V., For it was a place to lie in wait against
the sanctuary, and an evil adversary to Israel : Gr., And it became
for snares to the holy place, and for diabolon poneron, an accuser
bad, to Israel continually : Lat., And this became for snares to sanc-
tification, and for diabolum, hurtful in, or, to, Israel : Douay, And
this was a place to lie in wait against the sanctuary and an evil
devil in Israel.
1 Mac. 1 : 48 ; E. V., That they should also leave their chil
dren uncircumcised, and make their souls [i. e., themselves] abomin
able with all manner of uncleanness and profanation : Greek, the
psuchas of them : Lat., animas : Douay, souls.
1 Maq, 2 : 38 ; Gr., . . . and were put to death, they and the
wives of them, and the children of them, and the cattle of them,
even to a thousand psuchon anthropon, breaths of persons, [for,
persons,] : Lat., even to a thousand animas hominum, breaths of
men, or, breaths of persons : Douay, to the number of a thousand
persons: E. V., to the number of a thousand people.
1 Mac. 2 : 40 ; Gr., . . . and we fight not for the psuchon of
us: Lat, for our animas: Douay, for our lives: E. V., for our
lives. 1 Mac. 3 : 31 ; Gr. psuche: Lat, Douay, and E. V., mind.

250 THEOLOGY OF THE BIBLE.
1 Mac. 5 : 3 ; E. V., ... a snare unto the people, in that they
lay in wait for them.
1 Mac. 8 : 25 ; E. V., The people of the Jews shall help. them
with all their heart : Gr., with whole, or, full kardia : Lat., with
whole, or, full cor: Douay, with all their heart.
1 Mac. 8 : 27 ; E. V., . . . the Romans shall help them with all
their heart : The Gr. is, with whole psuche : Lat., ex animo, from,
or, out of, the mind : Douay, with all their heart.
1 Mac. 9 : 2 ; E. V., ... they slew much people : Gr., many
psuchas anthropon : Lat., many animas hominum : Douay, slew
many people.
1 Mac. 9 : 9 ; E. V., ... let us now rather save our lives : Gr.,
the psuchas of ourselves: Lat., our animas: Douay, our lives.
1 Mac. 9 : 14 ; E. V., ... he took with him all the hardy
men : Gr., and came together with him all the eupsuchoi te kardia,
well breathed, in heart : [eupsuchoi is compounded from eu, well,
and psucho, to breathe]: Lat, and came together with him all
steady, or, resolved, in cor : Douay, and all the stout of heart came
together with him.
1 Mac. 9 : 44 ; Gr., psuche in the plural : E. V., lives.
1 Mac. 10 : 33 ; E. V., Moreover I freely set at liberty every
one of the Jews that were carried captives : Gr., every psuche of
Jews : Lat., every anima of Jews : Douay, every soul of the Jews.
1 Mac. 12 : 9 ; E. V., ... for that we have the holy books of
Scripture in our hands to comfort us.
1 Mac. 12: 51; Greek, psuche: Lat, anima: Douay, lives:
E. V., lives.
1 Mac. 13: 5; Gr., psuche: Lat, anima: Douay, life: Si. V.,
life. 1 Mac. 14: 29 ; E. V., . . . put themselves in jeopardy. [We
have had, put the psuchas of them in jeopardy.]
1 Mac. 15 : 40 ; E. V., ... to take the people prisoners. [We
have had psuchas made captive. Psuche is used eleven times in
1 Maccab. ; the E. V. has soul but once, namely, ch. 1 : 48. The
Douay, has soul in that verse ; and in ch. 10 : 33 the Douay gives,
every soul of the Jews, and the E. V., every one of the Jews. Thus
the E. V. admits, that every soul of the Jews means every one of
the Jews, every corporeal, breathing Jew, (was carried away cap
tive.) And there are no souls known to the Scriptures, either those
admitted to be canonical or those called Apocryphal, but corporeal,
breathing creatures ; and all these, of whatever kind, are called in

THEOLOGY OF THE BIBLE. 251
Scripture en-phshs, breaths : Gr., psuchai, breaths : Lat, animae,
breaths, as we have abundantly seen.]

2 MACCABEES.

2 Mac. 1:3; Gr., And (may God) give to you all kardian,
a heart, soul, mind, for the to adore, or, revere, him and to do of
him the wills, or, desires, with kardia, a heart, soul, mind, great,
andpsuche, a breath, soul, mind, disposition, willing, or, resolute:
The Lat, uses cor twice, and uses mind for psuche : Douay, And
give you all a Mart to worship him, and to do his will with a
great heart, and a willing mind: E. V., And give you all an heart
to serve him, and to do his will with a good courage and a willing
mind. [Lexicographers first give the true meaning of a word, the
etymological meaning ; called the primary meaning ; and then give
what are called secondary senses in which the word is sometimes
used. For example : For the Heb. en-phsh Ges. first gives breath :
This is its true meaning, its etymological meaning. He then gives,
" the soul, Lat., anima, Gr., psuche, by which the body lives, the
token of which is drawing breath, (compare the Heb. ru-ach, Lat.,
anima, says he,) the seat of which was supposed to be in the blood,"
citing Lev. 17: 11 ; Deut. 12 : 23 ; Gen. 9 : 4, 5. He then gives for
enphsh, life ; mind as the seat of the senses, affections, and various
emotions ; and heart as signifying the same : he also gives for en
phsh, animal, every living thing ; citing passages for each. These
are secondary senses in which the word en-phsh is sometimes used.
And so of the Heb. word lb. Its primary and true meaning is heart,
the bodily organ: this he gives first. He then says, it is used " as
equivalent to enphsh, soul, life ; and for the seat of the senses, af
fections, and emotions of the mind ; for the mode of thinking and
acting ; as the seat of will and purpose ; and for intellect and wis
dom; and metaphor, for the middle part, interior, midst, as, of the
sea, of heaven," citing passages for each. For " midst of heaven "
he cites Deut. 4 : 11. The Heb. there is, even to lb, heart, of the
shmim, heavens, the same word used' in Gen. 1:1; and it is always
in the plural throughout the Heb. Scriptures: The Gr. is, tou
ouranou, of the heaven, starry heavens, (so defined by Donnegan,)
in Deut. 4:11; and totk ouranoW, the heaven, starry heavens, in

252 THEOLOGY OF THE BIBLE.
Gen. 1:1; The Lat. is, caelum, defined by Ainsworth, heaven,
the sky, in both those verses : The Douay is heaven, in both those
verses : The E. V. in Deut. 4 : 11 is, and the mountain burned with
fire unto the midst of heaven. In Gen. 1 : 1 the E. V. is, God cre
ated the heaven and the earth. The E. V. gives, sometimes heaven,
and sometimes the heavens. There is not a place in all Scripture
where the heavens is not meant. All above the surface of the earth,
including the atmosphere down to the surface, is uniformly called
in Scripture, heavens. In Gen. 1 : 20, fowl (that) may fly in the
open firmament of heaven. Jer. 7:33, the E. V. is, fowls of heaven.
In Gen. 1 : 26, 28, 30, the E. V. is, fowl of the air: Heb., heavens,
in each. In Gen. 2 : 1, the E. V. is, the heavens. These latter
senses given by Ges. for lb are secondary senses in which the word
is sometimes used in Scripture. And so the Gr. psuche is first de
fined breath. This is its true meaning, its etymological meaning ;
from psucho, to breathe ; then, disposition, genius, mind, a living
being, a man, are given, as secondary senses in which psuche is
sometimes used. And the Gr. kardia is first defined "heart, as the
source from which the blood flows, where pulsation is felt." This
is its true meaning. Then are given for it, courage, cowardice, an
ger, joy, grief, mind, soul, reason, understanding, the heart or core
in plants. These are secondary senses in which the word is some
times used. And the Lat. anima is first defined air, breath. This
is its true meaning. It is then defined, the animal life, the soul,
wind. These are secondary senses in which the word is sometimes
used. And the Lat. cor is first defined, the" heart, [i. e., the bodily
organ.] This is its true meaning. It is then defined, " the mind,
wit, wisdom, judgment, courage, affection, Synecd., the whole man."
These are secondary senses in which the word is sometimes used.
Hence we so often see, as in this v., 2 Mac. 1 : 3, kardia and
psuche (the Pleb. would be lb and en-phsh) used in the same connec
tion, and different words given for them in the different versions,
though they mean the same thing, but are cumulated for emphasis.
And so, the Lat. spiritus (from spiro, to breathe,) is first defined,
breathing, ah-, wind. This is its true meaning, its etymological
meaning. It is then defined, life, spirit, soul, mind, or, the affec
tions thereof, as ambition, courage, spirit, haughtiness, &c. These
are secondary meanings, in which the word is sometimes used.]
2 Mac. 3 : 16 ; Gr., psuche: Lat, Douay, and E. V., mind.
2 Mac. 4 : 14 ; Gr., So that no longer about the of the altar, or,
table on which sacrifices are offered, the functions prothumous, ar-

THEOLOGY OF THE BIBLE. 253
dent, to be the priests : [prothumos is compounded of pro, from, and
thumos, defined, soul, heart, desire, ardor :] The Douay is, Insomuch
that the priests were not now occupied about the offices of the
altar: E. V., That the priests had no courage to serve any more at
the altar.
2 Mac. 3:31; Gr., .... to grant life to that [for, him that] in
last pnoe, breath, lying : Lat., to him who in last spiritus, breath,
was put : Douay, to grant him his life, who was ready to give up
the ghost : E. V., to grant him his life, who lay ready to give up
the ghost.
2 Mac. 4 : 34 ; E. V.,  gave him his right hand with
oaths. 2 Mac. 4 : 37 ; Gr., Therefore Antiochus being sad, or, dis-
tressed, psuchichos, of breath, [defined by Donnegan, of life, or, soul] :
Lat, being sad in mind: Douay, was grieved in his mind: E. V.,
was heartily sorry.
2 Mac. 4 : 46 ; Gr., Wherefore taking Ptolemy to a certain
colonnade so that anapsuxonta, [from ana, up and down, and
psucho, to breathe,] recovering breath the king : Lat., and Douay,
as it were to cool himself: E. V., as it were to take the air.
2 Mac. 5 : 11 ; Gr., psuche : Lat, Douay, and E. V., mind.
2 Mac. 5 : 21 ; Gr., kardia : Lat., Douay, and E. V., mind.
2 Mac. 6 : 19, 20 ;E. V., But he, choosing rather to die glori
ously, than . . . . , came of his own accord to the torment, v. 20, As
it behooved them to come, that are resolute to stand out against
such things as are not lawful for love of life to be tasted.
2 Mac. 6 : 22 ; E. V., . . . . , that in so doing he might be de
livered from death.
2 Mac. 6 : 23 ; [he refused;] E. V., . . . . ; therefore he answer
ed accordingly, and willed them straight ways to send him to the
grave: Gr., eis, into, the hades : Lat, into the infernus, the lying
below : Douay, into the other world. [The Douay's orthodoxy was
obliged to dodge here. The Lat. infernus is the word for which
the Douay gives hell, (and the E. V. frequently follows the Douay,
and gives hell). This man was about to die for the law. The
Douay therefore, was unwilling to have him say, send me to hell ;
and so the Douay here gives, for the Latin infernus, the other
world/] 2 Mac. 6: 30; Gr., But being about by the blows teleutan to
end, [for, die,] groaning he said : to kurios the holy knowledge
having, evident it is, that being able to be released from the death,

254 THEOLOGY OF THE BIBLE.
[from death,] cruel I endure as to the soma, sufferings, being scourg
ed; but as to psuche, breath, [for, mind, or, heart, courage,]
cheerfully through, or, by reason of, the of him fear, these I suffer:
[soma here means the living person ; for a dead body cannot suf
fer.] Lat., but according to anima : Douay, But when he was now
ready to die with the stripes, he groaned, and said : O Lord, who
hast the holy knowledge, thou knowest manifestly that whereas I
might be delivered from death, I suffer grevious pains in body : but
in soul am well content to suffer these things because I fear thee.
The E. V. uses with stripes, and, I (now) endure sore pains in body
by being beaten : but in soul am well content to suffer these things,
because I fear him.
2 Mac. 6 : 31 ; Gr., And this [man] consequently this turn of
mind, or, character, metellaxen, gave in return, not only to the young
men, but kai, also, to the most of the nation, the of himself death an
example of bravery and memory of courage leaving behind. Douay,
Thus did this man die, -leaving not only to the young men, but also to
the whole nation, the memory of his death for an example of virtue
and fortitude : E. V., And thus this man died, leaving his death for
an example of a noble courage, and a memorial of virtue, not only
unto young men, but unto all his nation. [This is said of the first
man that was put to death, v. 19, 20.]
2 Mac. 7:9; Gr., But in, or, at, latest pnoe,hreath, being, he [the
second man] said : [to the king :] thou truly, a perpetrator of a
heinous crime, (usually a murder, says Donnegan,) out of the pre
sent time us to breathe, or, live, taking off; but the of the world
king us dying for his laws to an eternal resusfcitation, resurrection,
to life anastesei, will cause to stand up, or, will raise up : The Lat,
in, or, at, the last spiritus, breath : Douay, And when he was at the
last gasp : E. V., the same.
2 Mac. 7: 12; Gr., psuche: Lat, mind: Douay, and E. V.,
courage. 2 Mac. 7: 14; E. V., So when he [the fourth man] was ready
to die he said thus, It is good, being put to death by men, to look
for hope from God to be raised up again by him : as for thee, [the
king,] thou shalt have no resurrection to life.
2 Mac, 7 : 20 ; Gr., .... eupsuchds, well breathed : Lat., with
good mind: Douay, and E. V., with a good coarage.
2 Mac. 7 : 21 ; Gr., de, indeed, each of them she encouraged
in paternal voice brave, filled with elevation of thought, kai, yea,
or, and, the feminine reflection, or, reason, to a manly thumos, soul,

THEOLOGY OF THE BIBLE. 255
ardor, or, resolve, having gathered, saying to them : Lat, Each of
them she encouraged, in voice, or, accent, paternal, courageously,
replete with wisdom, et, even, or, and, to a woman's thought a mas
culine mind applying : Douay, And she bravely exhorted every
one of them in her own language, being filled with wisdom : and
joining a man's heart to a woman's thought, she said to them :
E. V., Yea, she exhorted every one of them in her own language,
filled with courageous spirits ; and stirring up her womanish
thoughts with a manly stomach, she said unto them.
2 Mac. 7 : 22 ; Gr., .... I not at all the pneuma, breath, kai,
yea, or, and, ten zoen, the life, to you have given : Lat., spiritum et
animam et vitam : Douay, breath, nor, soul, nor life : E. V., . . . for
I neither gave you breath nor life.
2 Mac. 7 : 23 ; E. V., But doubtless the Creator  will of
his own mercy give you breath and life again : [This the mother
said to another son, when he was ready to die by torment :] The
Gr. is, that, or, the, pneuma, breath, and that, or, the, life : Latin,
spiritum, breath, and life : Douay, breath and life.
2 Mac. 7 : 37 ; E. V., But I, as my brethren, offer up my
body and life for the law of our fathers : The Greek is, soma and
psuche : Lat., corpus and anima : Douay, body and life.
2 Mac. 9 : 12 ; Gr.,  and thnetos, mortal, being, not God
like proudly to think : E. V  and that a man that is mortal
should not proudly think of himself, as if he were God.
2 Mac. 11 : 7; E. V., .... that they would jeopard themselves
to help their brethren: [We have had, jeoparded the psuchas
of them.] 2 Mac. 11 : 9 ; Gr., .... and were strengthened in psuchais,
breaths : [i. e., were encouraged. The same is expressed with ru-
ach, breath : Lat, spiritus: Douay, and E. V., spirit: were in
spirited, i. e., inbreathed.] Lat., and grew strong in minds: Douay,
and took great courage: E. V., and took heart.
2 Mac. 14: 18; Gr., eupsuchia, goodness of breath: Latin,
greatness of mind: Douay, greatness of courage: E. V., courage-
ousness. 2 Mac. 14 : 24 ; Gr.,  psuchikos, from the breath, soul :
Lat., ex animo, from the mind: Douay, from the heart : E. V., from
his heart.
2 Mac. 14: 38; Gr., . . ... kai soma kai psuche, both person, or,
body, and breath [for, life] for, or, in defence of, the religion of the
Jews having risked with all readiness : Lat., corpusque et animam.

¦256 THEOLOGY OF THE BIBLE.
both person, or, body, and anima : Douay, and was ready to ex
pose his body and life: E. V., and did boldly jeopard his body and
life with all vehemeney for the religion of the Jews.
2 Mac. 15 : 10; Gr., And in the thumois, souls, hearts, minds,
or, resolves, having animated, or, encouraged, them : [i. e., made
them courageous :] Lat., animis, in, or, with, minds courageous :
Douay, Then after he had encouraged them : E. V., And when he
had stirred up their minds.
2 Mac. 15 : 17 ; E. V.,  to encourage the hearts of the
young men: Gr., and psuchas, breaths, of young men to restore:
[i. e., to restore their courage :] Lat., minds: Douay, the hearts.
2 Mac. 15 : 27 ; Gr., kardia : Lat, cor : Douay and E. V.,
heart. 2 Mac. 15 : 30 ; Gr., . . both in soma andpsuche : Lat, corpus and
anima : Douay, in body and mind : E. V., both in body arid mind.
[Psuche is used ten times in 2 Maccabees, and the E. V. uses soul
but once, namely, 6 : 30. In 7 : 22, the Lat. uses anima, and the
Douay, soul, for the Gr., zoe. And in this book we have the follow
ing compounds with psuche, or, psucho : psuchikos, 4 : 37 ; 14:24:
anapsucho, 4: 46: eupsuchos, 7 : 20 : eupsuchia, 14: 18.
For my purpose it is not material whether the Books called
Apocryphal should have been admitted into the canon or not. The
writers of them were learned Hebrews, who had in their hands the
Books of Scripture so admitted, which were the holy Scriptures to
them as they were afterwards to the New Testament writers. (See
1 Maccab. 12:9, given in its place.) They were masters of the
language, of its idioms, phrases, and highly figurative and meta
phorical modes of expression ; as is apparent from their writings.
As to time, they intervened Malachi and the New Testament
writers. And as to the senses in which they used the Scripture
words we are examining, they are in perfect accord with the Books
of Scripture they had in their hands ; as they are, also, in the
system they develop in reference to the destiny of man.
These books were written long after the Pagan notions of
shades, manes, Tartarus, and Elysium obtained ; and instead of giv
ing any countenance to them, prove their utter falseness, (as do the
preceding Scriptures). And yet Bishop Hobart has the boldness
strongly to intimate, p. 88 of his Dissertation, that the Pagans bor
rowed those notions from the Hebrews.]

THEOLOGY OF THE BIBLE. 257

NEW TESTAMENT.

Mat. 2 : 20; Gr., . . . for are dead those seeking the psuche of
the young child : Lat., animam : Rheims, that sought the life of
the child : Ital., sought the life of the young child : E. V., which
sought the life of the young child. [The Rheims Roman Catholic
version of the New Testament was published at Rheims, A. D.
1582, about thirty years before our E. V. was published. It is now
published with the Douay version of the Old Testament, in one
volume.] Mat. 6 : 25 ; Gr., ... be not anxious about the psuche of you,
what ye may eat, and what ye may drink : nor about the soma,
body [for the whole living person] of you, what ye may dress in :
is not the psuche more than the food, [more than food ; the Greek
article is not to be rendered in English when it is used before a
noun used in an abstract sense;] and the soma than the dress?
[than dress.] The Lat. uses its word anima for each psuche in the
verse: The Rheims uses life for each anima: Gr., psuche: The
Ital. uses life in both places : And so does the E. V.
Mat. 6: 31 ; E. V., Therefore take no thought, saying, What
shall we eat ? or, What shall we drink ? or, Wherewithal shall we
be clothed ? [literal language, equivalent to that used in v. 25.]
Mat. 10 : 28 ; Gr., . . . fear not from those apokteinonton to
soma, but the psuche not being able apokteinai: but fear rather
that [him that] being able kai, both, the psuche kai, and, the soma
apolesai en geenne. The verb apokteino, of which apokteinonton is
the participle, and apokteinai the infinitive, is defined by the He-
derici Lexicon, interficio, defined by Ainsworth, to kill, put to
death, destroy, consume, oceido, defined by Ainsworth, to be ex
tinguished, to die, to be slain, to perish, to be lost, to be wasted,
andperimo, defined by Ainsworth, to take away wholly, destroy,
ruin, deface, to kill, slay. Apokteino is defined by the Lex. of Schre-
velius, oceido, aboleo ; aboleo is defined by Ainsworth, to abrogate,
annul, abolish. Groves's Lex. defines apokteino, to kill, destroy,
abolish, ruin. Donnegan's Lex. defines apokteino, to kill, torture,
torment, render miserable, or, wretched, to destroy, condemn, to
17

258 THEOLOGY OF THE BIBLE.
death. ApoUumi, of which apolesai (the other verb used in the
verse,) is the infinitive, is defined by the Hederici hex.,perdo, vas-
to, pereo, intereo, disperdo, to abolish, to waste, to cause to be lost,
to perish, to be annihilated : the reader has already had the mean
ing of the last three of these verbs. Schrevelius defines apoUumi
by the Lat. verbs aboleo, perdo, pereo, (see them above.) Groves
defines apoUumi, to abolish, destroy, to be lost, to perish. Donne
gan defines apoUumi, to destroy totally, to be lost, to perish. The
reader perceives, that apolesai, applied in the verse to both the
psuche and the soma, is a much stronger word to express utter ex
tinction than the verb apokteino, applied in the verse to the soma.
If, among the definitions of apokteino, we take kill, then the Gr.
of Mat. 10: 28 will be, . . . fear not from those killing the soma,
[i. e., the living person, for the body without psuche, breath, life,
cannot be killed,] but the psuche, breath, life, [psuche is here used
7cat' exochen, by way of eminence, for breath, life, from the dead]
not being able to kill ; but fear rather that [him that] being able
both the psuche and the soma [i. e., the entire being] to abolish,
waste, destroy totally, cause to be lost, to perish, be annihilated, in
geenna: [i. e., so that one so utterly abolished, destroyed, perished,
annihilated, shall have no resurrection from the dead. Any one
who comes to understand, (and the reader of the foregoing pages
begins to understand,) that they who die in their sins will not be
children of the resurrection, will see that this is the sense of the
verse, whether we render apokteino, (the first verb in the verse,)
kill, or render it, torture, torment, render miserable, or, wretched.
If we take apokteino in the verse to mean torture, torment, render
miserable, or, wretched, then the verse will be, . . . fear not from
those torturing, or, tormenting, &c, the soma, [the living person,]
but the psuche, [requiring, in such connection, one of the secondary
meanings, mind, or, heart, each of which is so often given for psuche
as the reader has seen,] mind, or, heart, not being able to torture,
or, torment, &c. ; but fear rather him that being able both the
psuche and the soma, [i. e., the entire being] to abolish, &c, [as
above,] in geenna. The Lat. of Mat. 10 : 28 is, And fear not them
who occidunt [from oceido, see it defined before] the corpus, the
body, by Synecd., the whole man, says Ainsworth, but animam not
are able occidere ; [from the same verb oceido ;] but rather fear
him who his able et, both, animam et, and, corpus perdere, to abol
ish, waste, throw away, destroy, in gehenna : Ital., And fear npt
from them that uccidono, kill, the body, but not are able uccider, to

THEOLOGY OF THE BIBLE. 259
kill the anima ; but fear more immediately, him that is able to
cause perire, to perish, be oast away, the anima and the body in
the geenna : Rheims, And fear ye not them that kill the body, and
are not able to kill the soul : but rather fear him that can destroy
both soul and body into hell : E. V., And fear not them which kill
the body, but are not able to kill the soul : but rather fear him
which is able to destroy both soul and body in hell.
[Meeting here the Gr. word geenna in connection with its word
psuche, the reader will allow me to make some remarks, and cite
some Scripture passages, in reference to geenna ; anticipating in
part what belongs to the E. V. word hell ; that being the Rheims
and E. V. word wherever geenna occurs in the New Testament.
The second e in geenna has the rough spiritus, rough breathing, and
is sounded he gehenna. It is the Greek for the two Hebrew words
gia, valley, and hnm, Henem, valley of Henem. Gia, in connection
with other words is also written gi. In Josh. 15:8, the Hebrew is
first written gi bn hnm, valley of son of Heneni, and afterwards in
the same verse it is written, in short, gi hnm, valley of Henem.
The power of the Heb. », called by some Grammarians Yod, and
by others, Jod, is given as i or ee, as used in the University of St.
Andrew's, Scotland ; so says J. P. Wilson, D. D., in the Hebrew
alphabet given by him. So that the first of these Heb. words,
written in Gr. letters, and in our letters, is gee. The Gr. puts the
two words in one, and two es thus coming together, one e is struck
out in the Gr. and the Gr. writes geenna, gehenna. The Septuagint,
the Greek of the Old Testament, in both those places in Josh. 15 :
8, gives pharanx, the Gr. word for valley ; giving, first, into pha-
ragga (accusative of pharanx) 'Ennom, valley of Hennom, and next,
over against pharaggos (genitive of pharanx) 'Ennom, valley of
Hennom : The Lat. in that verse gives, first, valley of son of En
nom, and next, Geennom, (the two Heb. words put in one,) for the
same valley : The Douay of that verse gives, first, the valley of the
son of Ennom, and next, Geennom, used by the Lat : The Ital. gives,
first, the valley of the sons of Hinnom, and next, the valley of Hin-
nom: E. V., the same, with son, instead of sons. Here we have
the Romish Lat., and Douay versions giving Geennom, in one
word, where the Gr. gives, valley of Hennom, and the Ital. and E. V.
give, the valley of Hinnom. Our Orthodox Editors give in the
margin a note to the E. V. words, the valley of Hinnom, in Josh.
15 : 8, thus, "Memorable for the worship of the idol Molech with
human sacrifice; and as having given occasion to the New Testa-

260 THEOLOGY OF THE BIBLE.
ment name for the place of future punishment, Gehenna." Thus
early in the Bible do our Orthodox Editors say to the readers of
their note, that Gehenna in the New Testament is a name, and a
name for Orthodoxy's place of future punishment. But the Rheims
version, and James's Orthodox Ecclesiastics, have not ventured
once to use the word gehenna in their version of the New Testa
ment. It was so plain that the Gr. geenna, Lat., gehenna, Ital.,
geenna, of the New Testament was the valley of Hinnom of the
Old Testament, that they entirely avoided the use of the word
gehenna. The Greek geenna, occurs seven times in Mat, namely,
ch. 5: 22, 29, 30; 10: 28; 18: 9; 23: 15, 33; three times in
Mark, namely, ch. 9 : 43, 45, 47 ; and once in Luke, namely, Luke
12:5; and my Greek copy of the New Testament has geenna in
James 3 : 6, which may be a mistake for genea, generation, or, pro
creation ; the Vatican Manuscript, and several more ancient manu
scripts, giving there genna for genea, as a late able writer informs
us. In all these places my Lat. copy has gehenna ; and my Ital.
copy, geenna. But in every one of them the Rheims version has
hell, the same word it so often gives for the Gr. hades ; and in
every one of them the E. V., has hell, the word it sometimes gives
for hades, at other times giving grave for hades. In James 3 : 6 the
Gr. is kai, yea, the tongue pur, a fire, ho kosmos, that institution,
constitution, or, world, of the iniquity ; [of iniquity ;] thus the
tongue is constituted among the members of us, which befouling
the entire soma, man, and making hot ton trochon, the ball, of the
generation, [the ball of generation,] and being made hot by the
geenna. [This is the word in my copy ; but it would seem that the
valley of Hinnom (the Rheims and E. V., here give hell) cannot be
meant here. The Gr. of James 3 : 3 is, If any one in speech (for
tongue) slip not, this a perfect man, able to govern by a bridle
kai, even, the entire soma, man : Rheims, with a bridle to lead
about the whole body : E. V., to bridle the whole body.] By sub
stituting genea, the last clause of the verse is, and being made hot
by the generation, or, procreation, (by generation, or, procreation) :
The Rheims of James 3 : 6 is, And the tongue a fire, a world of in
iquity. The tongue is placed among our members, which defileth
the whole body, and inflameth the wheel of our nativity, being set
on fire by hell : [What can be meant by, the wheel of our nativi
ty ?] The E. V. of James 3 : 6 is, And the tongue (is) a fire, a
world of iniquity : so is the tongue among our members, that it de
fileth the whole body, and setteth on fire the course of nature ; and

THEOLOGY OF THE BIBLE. 261
it is set on fire of hell. [What is meant here by, the course of na
ture ? The Rheims, the wheel of our nativity, and the E. V., the
course of nature, may help some to understand what is meant by
making hot the ball of generation, and being made hot by genera
tion, or, procreation. In 2 Kings 23 : 10, the Heb. is, And he
(King Josiah) declared unclean, or, made polluted, that tpht (E. V.
Tophet) which in gi bn hnm, valley of son of Henem, so that not
should cause to perish, or, die, aish, a man (i. e., any man) son or
daughter of him b, in, or, by, fire, I, unto, mlk, (E.V., Molech,) i. e.,
that no man should sacrifice his son or daughter unto Molech. Sa
crifices were made by fire ; a burnt offering is here meant : The
Gr. is, And he profaned ton, that, Tophet ton, which, in pharaggi
uiou 'Ennom, in valley of son of Hennom: Lat, He contaminated,
or, disgraced, also, Tophet, which is in valley of son of Ennom, that
no man should devote, or, consecrate, his son or daughter per, by,
fire, or, the fire, of Moloch : Douay, And he defiled Topheth, which
is in the valley of the son of Ennom : that no man should conse
crate there his son or his daughter through fire to Moloch : Ital.,
He contaminated, or, defiled, also Tofet, which (was) in the valley
of the sons of Hinnom ; that nobody there should make to pass, or,
die, more his son, or his daughter, per, by, through, or, in, the fire,
or, in fire, to Molec : See E. V.
In Jer. 7:31, the Heb. is, And they (the children of Judah, v. 30,)
have built the high places of that tpht, tephet, which in gia bn hnm,
valley of son of Henem, for to consume, Or, burn, sons of them and
daughters of them, b, in, or, by, fire; v. 32 ; Heb., Therefore, behold,
days come, saith JehovahjjM, that, it shall not be called more that
tpht u, and, or, or, valley of son of Henem, but that valley of killing,
u, and, or, so that, or, for, they shall bury in tpht because not a
place : Gr., by reason of the not to be a place : Lat, because there
not be a place : Douay, because there is no place : Ital., fin die, (I
think it is, because) not (shall remain) more place: E. V., till there
be no place, v. 33 ; Heb., u, yea, or, and, shall be, corpses of this
people [of Judah] for fowls of these heavens, and for beasts of this
earth : E. V., And the carcases of this people shall be meat for the
fowls of the heaven, &c. The word bury, in v. 32, is used in an
ironical sense, as v. 33 shows : their burial shall be, the being cast
into the valley of Henem to be food for the birds and beasts.
Jer. 19 : 2, 5, 6 ; E. V., valley of son of Hinnom. It was a val
ley, says Ges., and so say others, to the south and east of Jerusalem,
well known [to the Jews] from the human sacrifices there offered

262 THEOLOGY OF THE BIBLE.
to Moloch, citing 2 Kings 23 : 10 ; Jer. 7 : 31 ; also called Tophet ;
and, by way of eminence, he gia, that valley, citing Jer. 2 : 23.
For tpht, E. V., Tophet, Ges. gives, place of burning the dead ; and
for tphte, E. V., Tophet, he gives, place of burning, place of burning
and burying dead bodies, citing Isai. 30 : 33.
This place was familiar to the Jews, to whom Jesus used the
word gehenna, not only as the place where human- sacrifices were
at one time offered ; but also as the place of punishing with death
" the crime of end ; " death being the last degree of punishment.
And again, the Jews so esteemed a burial, and considered it such
infamy not to have burial, that Solomon says, if a man "have no
burial, an untimely birth is better than he." What stronger figure
for utter extinction, as a finality, could have been used to the Jews
than the valley of Hinnom? But Orthodoxy would have the
E. V. word destroy both soul and body in the valley of Hinnom,
Douay, and E. V., in hell, to mean, first, that God will keep alive
what Orthodoxy calls the soul, in what it calls hell, till the resur
rection, which Orthodoxy says will be of the wicked also, and after
that will keep alive both the Orthodox soul and the body, and sub
ject them to an eternity of misery. What a perversion of the word
destroy ! And what blasphemy by such perversion ! All the
places where the word gehenna occurs in the Greek will be given
under the word hell. Luke, in ch. 12: 4, 5, the corresponding
verses, does not use the word psuche at all. He gives, v. 4, Fear
not from those apokteinonton to soma, kai, and, or, but, after
these not having more what to do : v. 5, . . : fear ton, that, after the
apokteinai, authority having to throw to, or, upon, the geenna : [i. e.,
to cause to be lost, destroyed totally, abolished, annihilated, wast
ed, thrown away. In that verse, also, the Lat. has gehenna ; and
the Ital., geenna ; Rheims, and E.V., hell, the same word they so often
give for the Greek word hades. This valley, we are told, "was
made the scene of the most disgusting forms of animal decompo
sition, and that the bodies of dead beasts, and of executed criminals,
were cast into it, to fester and rot, and be utterly consumed." The
Heb. gi bn hnm, or gi hnm, is not used in either of the books called
Apocryphal ; nor is the Gr., or Lat, gehenna.]
Mat. 10 : 39 ; Gr., Who finding the psuche of him shall lo ¦ ¦ .. :
kai, but, who having lost the psuche of him on account of me, or,
for my, sake, shall find it : [See Habak. 2 : 4, before given :] Latin,
Who findeth his anima, shall lose it, and who shall have lost his
anima by reason of me, or, for my sake, shall find it : [This verse

TJ2E0L0GY OF THE BIBLE. 263
and verse 28 are examples of the Christ's mode of speaking :] The
Rheims, the Ital., and the E. V., give, his life, in both places in this
verse. Mat 11 : 29 ; Gr., Take the yoke of me upon you, . . . , and ye
shall find repose to the psuchais, breaths, of you : [i. e., to your
minds, or, hearts, or feelings, or, to yourselves : The yoke of me
means, the yoke which their confessing him would put upon
them :] Latin, and ye shall find repose, or, quiet, to your animas :
Ital., and ye shall find repose to your anime : Rheims, Take my
yoke upon you . . . . , and you shall find rest to your souls: E. V.,
the same.
Mat. 12: 18; Gr. , Lo, that son of me, whom eretisa, I have taken
for myself, or adopted, chosen, elected : that dearly beloved of me,
in whom is contented the psuche, breath, [for mind, desire, heart,
or, feelings,] of me : I will put the pneuma, breath, of me [i. e.,
the breath of holiness, the holy spirit, holy ghost,] in him ; and
krisin, discrimination, or, decision, judgment, to the nations, or,
gentiles, apaggelei, he shall angel, or, announce: The Latin has
anima for psuche, and spiritus for pneuma: Ital., Behold, the my
servant, whom I have elected ; the my beloved in whom my anima
hath taken its pleasure ; I will put my spirito upon him, and he
shall announce, or, declare, giudicio, judgment, reason, to the
nations : Rheims, Behold my servant whom I have chosen, my be
loved in whom my soul hath been well pleased. I will put my
spirit upon him, and he shall shew judgment to the gentiles : See
E. V.
Mat. 16 : 25 ; Gr., For whoever may will the psuche of him to
save from death, shall lose it ; but whoever may lose the psuche of
him on account of me, shall find it : The Lat. has anima for each
psuche : Ital., For who shall have willed to save his life shall lose
it ; but who shall have lost his life for love of me, shall find it :
Rheims, For he that will save his life, shall lose it : and he that
shall lose his life for my sake shall find it. , See E. V., it gives his
life, in both places.
Mat. 16: 26; Gr. gar, Then, or, so, what is profited anthropos,
a man, [The Greek has not the indefinite article ; and the rule
given in the Greek Grammars is, that when a Greek noun is used
without the Greek article, our indefinite article, a, is to be supplied.
The E. V. pays no attention to this rule ; nor to the rule, that when
the Gr. article, the definite article, the only article it has, is used
before a noun used in an abstract sense, it is not to be rendered in

264 THEOLOGY OF THE BIBLE.
English. The omission of the indefinite article, a, an; and the
giving our definite article, the, where it ought not to be given, in
the E. V., often makes sad work in our version, as we shall see.]
if the world entire he gain, but the psuche of him lose ? [i. e., but
lose himself; see Luke 9 : 25.] or what shall give anthropos, a
man, antallagma, an exchange, of the psuche of him ? The Lat. has
anima for each psuche in the verse : Rheims, For what doth it pro
fit a man, if he gain the whole world, and suffer the loss of his own
soul? Or what exchange shall a man give for his soul ? Ital., For,
what profiteth it to the man, if he gain all the world, and cause loss
of his anima? or, what shall give the man in exchange of his
anima : E. V., . . . and lose his own soul ? ... in exchange for his
soul? [The Greek and the Lat. have the same words, psuche, Latin,
anima, in this verse as in v. 25. The Rheims gives, for them, in v.
25, life ; and for the same words in v. 26 gives soul: The Ital. gives,
life in v. 25, and anima in v. 26 : And the E. V. gives, life in v. 25,
and soul in v. 26.]
Mat. 19 : 19 ; Gr., . . . thou shalt love the neighbor of thee as
thyself. [We have, elsewhere, as the psuche of thee.] v
Mat. 20 : 28 ; Gr., Just as ho, that, or, the, son ton anthropon,
of the man, [of man, without our article,] not came to be served,
but to serve, kai, even, to give the psuche of him lutron, a price
paid for ransom, anti, for, in exchange for, many : Lat. ... to give
his anima a redemption, or, ransoming, for many : Ital., So as the
son of the man [of man] not is come [for, not came] to be served,
but to serve, and to give his anima for price of riscatto, redemp
tion, or, ransom, for many : Rheims, Even as the son of man is not
come to be ministered unto, but to minister, and to give his life a
redemption for many': See E. V;, . . . and to give his life a ransom
for many. [Why did not the Rheims, and the E. V., give soul here ?
The Greek is, psuche ; the Latin, anima ; and the Italian, anima.
Mat. 21 : 18 ; E. V., . . . he hungered. [We have had, hungry
psuche.] Mat. 22: 37; Gr., de, But, or, however, Jesus said to him : Thou
shalt love Lord the God of thee with all the kardia of thee, kai,
and, or, yea, with all the psuche of thee, kai, yea, or, and, with all
the dianoia, thought, mind, faculty of thinking, of thee : Lat., Thou
shalt love . . . out of all thy cor, et, even, or, and, in all thy anima,
et, even, or, and, in all thy mente, thought, affection, heart, mind :
Ital., Love the Lord thy God, with all thy cuore, e with all thy ani
ma, e, with all thy mente : Rheims, Thou shalt love the Lord thy God

THEOLOGY OF THE BIBLE. 265
with thy whole heart, and with thy whole soul, and with thy whole
mind. See E. V., [And see Deut. 4 : 29, before given, and remarks
there as to these cumulated words. And, further to shew that the
Gr. word kardia, E. V., heart, expresses all that is expressed by
these cumulated words, except emphasis, I refer the reader to Acts
8 : 36, 37, 38 ; Gr., . . . and said the eunuch : Lo, water : What
hindereth me to be baptized ? v. 37, Said but Philip : If thou be-
lievest, ek, out of, or, from, all the kardia, exestin, it is allowable,
or, lawful, or, it is permitted : Answering but, he said : I believe
that son of God to be, that Jesus Christ, v. 38, . . . and he (Philip)
baptized him. The Ital. is, v. 37, ... . If thou believest with all
the cuore, it is lawful : Lat., If thou believest out of all the cor, it is
lawful : Rheims, And Philip said : If thou believest with all thy
heart, thou mayest. And he answering said : I believe that Jesus
Christ is the son of God : E. V., the same. Philip uses but the one
word, kardia.]
Mat. 23 : 12 ; Gr., Whoever but shall lift up, or, exalt, himself,
¦ shall be humbled : and whoever shall humble himself, shall be lifted
up, or, exalted. [We have had the psuche of a man exalted ; and
humbled.] Mat. 23 : 18 ; E. V., And whosoever shall swear, &c. [We
have had a psuche swearing.]
Mat. 24 : 22 ; Gr., And unless should be shortened those days,
not would be saved from death any flesh : [flesh here, as in the Old
Testament, is used for, breathing, living, creature ; equivalent to the
Heb. enphsh, Gr., psuche. We have had, enphsh, Gr., psuche, saved,
and not saved.]
Mat. 24 : 45 ; E. V., ... to give them meat in due season ? [We
have had,' meat for the psuche.]
Mat 25 : 35 ; E. V., For I was an hungered, ... I was thirsty.
Mat. 26: 37; Gr., . . . he began lupeisthai, to be distressed, af
flicted, perturbed, and to be dejected. [We have had the same
said of psuche.]
Mat. 26: 38; Gr., Then said he to them: Perilupos, [compound
ed from peri and^ lupeo, the verb used in the preceding verse,]
deeply afflicted and dejected is the psitche, breath, of me even to
death : [i. e., I am deeply afflicted, &c. Read v. 37.] Lat., Heavy, or,
sorrowful, or, bitter, is my anima even to death : Ital., My anima is
usurped, or, possessed, of, or, by, heaviness even to death : Rheims,
My soul is sorrowful, even unto death : E. V., My soul is exceeding
sorrowful, even unto death. [Sadness, sorrow, affects the breath.]

266

THEOLOGY OF THE BIBLE.

Mat. 27: 4; Gr., Saying: I have sinned, delivering a blood
guiltless : [A blood is put, by Synecd. for the whole living person ;
and is equivalent to a psuche, a breath ; and to a sarx, a flesh, and
to a soma, a body ; each being used, by the same figure, for a cor
poreal breathing, living, person; a part for the whole.] Latin,
delivering up a blood just: Ital., . ...» I have sinned, betraying
the blood innocent : Rheims, . . . . , in betraying innocent blood :
E. V., ... in that I have betrayed the innocent blood.
Mat. 27 : 24; Gr., . . . guiltless am I from the blood of this just:
[blood is here put for life, and is equivalent to psuche.] Lat., Inno
cent I am from the blood of this just : Ital., I am innocent of the
blood of this just : Rheims, I am innocent of the blood of this just
man : E. V., I am innocent of the blood of this just person.
Mat. 27 : 58 ; Gr., This [man, understood] going to Pilate, asked
the soma, dead body, of Jesus. Then Pilate ordered to be given
back the soma.
Mat. 27 : 59 ; Gr., And taking the soma Joseph, he inwrapped
it in fine linen clean.
Mat. 28 : 6 ; Gr., Not is he here : egerthe [1st Aorist passive of
egeiro] he was raised, gar indeed, or, for, kathos, just as, or, accord
ing as, he said : come here, see the place where was laid the kurios,
master. [This shews, that soma, in 27 : 58 and 59, is equivalent
to, the master.]
Mat. 28 : 13 ; Gr., Saying : Say ye, that the disciples of him, of
night coming, stole him, we sleeping.
[In Matthew, the Greek has psuche in sixteen places, and in each
of these sixteen places the Latin gives anima, for the Greek psuche.
In eight of them the Rheims gives life, and the E. V. gives life :
and in one of these eight the Ital., also, has anima, (Graglia, soul,)
Rheims, and the E. V., life. It thus appears, beyond cavil, that
the Gr. psuche, Lat., anima, Ital., anima, means, breath; for which
life is so often given, not as a synonym, but as an equivalent ; to
breathe being to live ; and to live being to breathe.
Long since writing the above, and but a few evenings ago, I
met in a late work of Professor Draper one of the solutions which
Greek philosophy gave of what he says was its second problem,
namely, What is the soul ? Many solutions were attempted, says
he, one, that it wras material, as, air, fire, or the like. Another,
that it was immaterial. Another, that it was a part of God : that
it had a past eternity, as well as a future immortality : agreeing in
this, says he, with the philosophy of the Hindoos, who also held it

THEOLOGY OF THE BIBLE. 267
to be migratory from body to body. And one of its solutions by
Greek philosophy, the Professor gives thus, " To breathe is to live ;
then the breath is the life. If we cease to breathe we die. Man
only becomes a living soul when the breath of life enters his nos
trils ; he is a senseless and impassive form when the last breath is
expired." To a thinking mind unbiassed by theory or by educa
tion, the received notion of the existence of what Orthodoxy calls
the soul, the spirit, out of and without the body, is, in the very
nature of things, of all absurdities the sheerest. It is gratifying to
know, that even in superstitious Greece there were minds which
could see the absurdity of such a notion, and could reach the true
idea. And the reader of these pages perceives, that this last solu
tion by Greek philosophy is beyond cavil the answer which Scrip
ture gives to the question. I am afraid that the Professor, either
from not giving his own mind fair and full play on the subject, or
from a want of knowledge of the true Scripture, or both, has not
accepted this last solution of the question.]

MARK.
Mark 3:4; Gr., ... Is it lawful . . . psuchen to save, or to kill ?
Lat, animam: Ital., a person: Rheims, life: E. V., life.
Mark 4 : 38 ; Gr., .... didaskdle, teacher, preceptor, is it not a
concern to thee that apollumetha, we be lost, destroyed totally, per
ish? Lat, magister, master, tutor, not to thee pertaineth, that peri-
mus [from pereo] we be annihilated, cut off, perish ? Rheims, Master,
doth it not concern thee that we perish ? Ital., Master, not earest
thou that we perish ? E. V., Master, earest thou not that we perish ?
[We have had the same several words used of en-phsh, Douay, and
E. V., so often, soul.]
Mark 5 : 23 ; E. V., . . . and she shall live. [We have had, the
psuche of thee shall live.]
Mark 6 : 36 ; E. V., . . . and buy for themselves bread.
Mark 6 : 42 ; E. V., And they did all eat, and were filled.
Mark 7:6; Gr., . . . but the kardia of them far is kept off, or,
removed, from me.
Mark 7 : 10 ; Gr., ... in death let him be ended. [We had in
the Old Testament Gr., ended psuche.]

268 THEOLOGY OF THE BIBLE.
Mark 7:15; Gr., . . . defile him, . . . defile the man. [We have
had, psuche of him defiled.]
Mark 8 : 3 ; E. V., ... if I send them away fasting, they will
faint by the way: [We have had, psuche fasting, and psuche
fainting.] Mark 8 : 35 ; Gr., For whoever may will the psuche of him to
save from death, shall lose it ; but whoever may lose the psuche of
him on account of me and of the euaggelion, good angeling, good
tidings, this, or, he, shall save from death, bring back safe from
death, it : [Our word angel is the Gr. word aggelos, a messenger, a
person by whom news is conveyed.] The Lat. has his anima, twice,
in the verse : Ital., For, whoever shall have willed, or, desired, to
save his life, it shall lose ; but who shall have lost his life, through
love of me, and of the evangelio, [the Greek word euaggelion ; the
v is used for the Greek u, in the Ital., and in the English.] he it
shall save : Rheims, For whosoever will save his life, shall lose
it ; and whosoever shall lose his life for my sake and the gospel
shall save it. E. V., the same. [The meaning of " whoever may
will the psuche of him to save " is, whoever prefers saving his
psuche rather than to expose it to death on account of me and the
good tidings, the gospel.]
Mark 8 : 36 ; Gr., For what shall it profit anthropon, a man, if
he gain the world entire, and lose the psuche of him ? [i. e., and lose
himself, as it is expressed in Luke, or, his life, the word given for
psuche in v. 35 by the Ital., the Rheims, and the E. V.] The Lat.
has anima in this verse, for the Gr. psuche : Ital., .... and cause
loss of his anima ? Rheims, . . . and suffer the loss of his soul ?
E.V., . . . and lose his own soul? [The Gr., and the Lat., have the
same words, psuche, Lat., anima, in both these verses, 35, and 36.
They mean, of course, the same in both verses ; and the Rheims,
Ital., and E. V., life in verse 35, means the same as their word soul
in v. 36.] ,
Mark 8 : 37 ; Gr., Or what shall give, anthropos, a man, antal
lagma, an exchange, of the psuche of him ? Lat., Or what shall give
homo, a man, of commutation for his anima? Ital., Or, what shall
give the man in exchange of his anima ? Rheims, Or what shall
a man give in exchange for his soul ? E. V., Or what shall a man
give in exchange for his soul? (Margin, i. e.,in order to get it back.
Editors.) [Just so, Messrs. Editors ; in order to receive breath, life,
again by being raised to life from among dead. But these editors
mean, no doubt, something different from this ; for they are of the Or-

THEOLOGY OF THE BIBLE. 269
thodox school. What their meaning, consistent with Orthodoxy, can
be, I am at a loss to know. For according to Orthodoxy, and its
dogma, the immortal soul, that Orthodox entity is to come back from
the Orthodox hell, or, the Orthodox heaven, and enter into the bod
ies they used to inhabit (Orthodoxy makes no provision for breath
to be given to the bodies,) and take them along back to that
hell, or, heaven; the same places, according to Presbyterianism,
where the Orthodox souls went to on leaving their bodies ; but ac
cording to episcopacy, as expounded by Bishop Hobart and other
Bishops, (See before, Ps. 16 : 10, and more hereafter,) not to the
same place, but to another place, which those Bishops call the final
hell ; the souls of episcopacy, as so expounded, having all, good and
bad, gone to, and been in, between the time when they left their
bodies and the resurrection, a place which those Bishops call an in
termediate place. But what can these editors mean by " in order
to get it (E. V., his soul) back ? " The best guess I can make as to
their meaning is, that they adopt Scott's notion, in his note to Gen.
2 : 7, namely, that the man was made alive before his Orthodox soul
was put into him ; and, of course, his Orthodox soul might leave
him and he remain alive : and, therefore, these editors might think
that it could leave him while he was living here ; but that he might
get it back before he died. I cannot imagine what other meaning
the note can have. For, according to Orthodoxy all, good and bad,
are to have what Orthodoxy calls their souls given back, or, rather,
thrust upon them, at the resurrection, as Orthodoxy understands
resurrection, without giving anything in exchange for it.]
Mark 10 :/7 : Gr., Teacher, or, preceptor, good, what shall I do
in order that zoen, a breath, or, life, eternal I may receive as a por
tion? Lat., that vitam, a life, eternal I may receive? Ital., Master,
or, Teacher, what shall I do for to inherit the life eternal ? [The
Gr. has no indefinite article, and therefore it is to be supplied in
English, according to the rule before given. The Latin has no
article at all, and therefore one of our articles, a, or, the, is to be
supplied, as the sense requires.] The Rheims of the verse is, Good
master, what shall I do that I may receive life everlasting ? [Neces
sarily meaning a, or, the, life everlasting ; because, if, as Orthodoxy
says, everybody, i. e., every what Orthodoxy calls soul, has now life
everlasting, no one can at any time, now or hereafter, receive it ;
and no one need ask how he may receive it.] The E. V., Good
master, what shall I do that I may inherit eternal life. [Following
the Douay, in not giving either article. Does the reader desire to

270 THEOLOGY OF THE BIBLE.
know how Orthodoxy attempts to reconcile the E. V. language
" that I may inherit eternal life," and other similar language in the
E. V., with the Orthodox tenet that we now all have eternal life,
i. e., as Orthodoxy says, immortal souls ? I'll tell him. Orthodoxy
says, eternal life means, eternal life in the Orthodox heaven ; and
that eternal death means, eternal life in the Orthodox hell !]
Mark 10 : 30 ; Gr., .... and in that aion, time, or, eternity, to
come zoen, a breath, or, a life, eternal : Lat., and in seculo, the age,
that shall be vitam, a life, eternal : Ital., and in the secolo, age, to
come the life eternal : Rheims, and in the world to come life ever
lasting : E. V., and in the world to come eternal life : [The Scrip
ture, throughout, teaches plainly that this life is to end ; and the
Greek, " a life eternal " promises to those who die in Christ, a life
differing from this in that it will never end. King James's transla
tors, who follow the Ital. so much, chose not to render the Ital.
article in this and the last verse ; but to follow the Rheims.]
Mark 10 : 45 ; Gr., .... and to give the psuche of him lutron, a
ransom, for many : Lat., his anima redemptionem, a redemption, or,
a ransoming, for many : Ital., and to give his anima for price of
ransom for many : Rheims, and to give his life a redemption for
many : E. V., and to give his life a ransom for many. [Why did not
the Rheims, and E. V., give soul here ? And in this verse the
Rheims, and the E. V., give the article a, a ransom, for the Greek
noun lutron, Lat., anima. Why decline to give a, a life, for the
Gr. noun zoe, Lat, anima, in verses 7, and 30 ?]
Mark 11 : 12 ; E. V., . . he was hungry. 11 : 24, E. V., . . what
things soever ye desire.
Mark 12 : 14 ; Gr., . . thou lookest not to face of man : Lat, face:
Ital., thou not hast regard, or, respect, to the quality of the persons
of men : Rheims, thou regardest not the person of man, [face, in the
Gr., and the Lat, is put, by Synecd., for the whole person; We
have seen it frequently so used in the Old Testament.]
Mark 12: 30; Gr., And thou shalt love Kurion, Master, Pro
prietor, the God of thee ek, from, or, out of, all the kardia of thee,
and ek all the psuche of thee, and ek all the dianoia, thought, of
thee, and ek all the strength of thee : this a first command, or, pre
cept. [As to these accumulated words, see Deut. 4 : 29, before
given.] Mark 12 : 33 ; the same, except that the Gr. has sunesis, judgment,
understanding ; instead of dianoia in v. 30.

THEOLOGY OF THE BIBLE. 271
Mark 13 : 9 ; E. V., But take heed to yourselves ; [We have had,
take heed to enphsh of you ; Gr., to the psuche of you.]
Mark 13 : 20 ; Gr., And if not kurios curtailed tas, those, days,
not was saved any flesh ; [equivalent to any psuche, elsewhere
used ; any flesh, and any psuche, being used for any person ;] but
dia, through, by reason of, tous, those, chosen, whom he chose, or,
selected; he curtailed tas, those, days : Ital., And if the Lord not
had abridged those days, no flesh would be saved ; but through
the chosen, whom he hath chosen, [The Ital., hath chosen ; hath,
&c, is used for chose, &c, as appears in many instances.] the
Lord hath abridged [i. e., the Lord abridged] those days: Rheims,
And unless the Lord had shortened the days, no flesh should be
saved : but for the sake of the elect which he hath chosen, he hath
shortened the days. SeeE. V.., It gives, first, those days, and then,
the days : The Gr. is, tas, those, in both places.
Mark 14: 34; Gr., And he saith to them : Deeply dejected is the
psuche, breath, of me, even to death : Lat., Heavy, or, bitter, is my
anima even to death : Ital., My anima is occupata, possessed,
usurped, di, of, with, heaviness, or, sadness, even to the death:
Rheims, My soul is sorrowful, even unto death : E. V., My soul
is exceeding sorrowful unto death. [See Judges, 16 : 16, before
given.] Mark.15 : 43 ; Gr., . . . and requested the soma of Jesus.
Mark 15 : 45 ; Gr., ... he gave the soma to Joseph.
Mark 15 : 46 ; El V., And he took him down, and wrapped him
in the linen, and laid him in a sepulchre, &c.
Mark 15 : 47 ; E. V., . . . beheld where he was laid.
Mark 16 : 1 ; E. V.,  had bought sweet spices, that they
might come and anoint him.
Mark 16 : 6; E. V.,  behold the place where they laid
him. Mark 16 : 7 ; E. V., . . . that he goeth before you into Galilee :
there ye shall see him, [He, and him, are applied both to the soma
in the sepulchre, and to the Christ raised up : and the word man is
applied in Scripture as well to the dead man as to the living man :
and in Gen. 2 : 7 the word man is applied to the inanimate organ
ism, before the breath of life was imparted.]

272 THEOLOGY OF THE BIBLE.

LUKE.

Luke 1 : 46 and 47 ; Gr., And said Mary : extolleth, the psuche
of me the kurion, kai, yea, or, and, hath exulted the pneuma of me
upon God the Saviour of me: [psuche and pneuma mean the same,
namely, breath :] The Lat. has anima and spiritus : The Ital. has
anima and spirito : Rheims, My soul doth magnify the Lord : And
my spirit hath rejoiced in God my Saviour : E. V., the same, with
a comma between the verses.
Luke 1 : 64 ; Gr., Was opened, but, the mouth of him at the
very instant, kai, even, the tongue of him, and he spoke praising
God. [Mouth, and tongue, here, are equivalent to psuche, and
pneuma, in verses 46, 47 ; for neither mouth, nor tongue, could give
praise without psuche, pneuma, both meaning breath.]
Luke 1 : 71 ; E. V., That we should be saved from our enemies,
and from the hand of all that hate us : [We have had, psuche of us,
or, of you, saved from enemies.]
Luke 1 : 78 ; Greek, Through entrails of mercy of God of us :
Lat., Through viscera, entrails, (the chief of which, says Ainsworth,
are the heart, liver, and lungs,) of mercy of our God : Rheims,
Through the bowels of the mercy of our God : Ital., Through the
viscere, intestines, of the mercy [of mercy, without our article,] of
our God : E. V., Through the tender mercy of our God.
Luke 2 : 35 ; Gr., Kai, yea, of thee, indeed of thyself the psuche,
shall pass through, a sword : Lat, et, even, thy own anima shall
pass through, or, strike through, a sword : Ital., E, yea, a sword
shall transfix of thyself the anima : Rheims, And thy own soul a
sword shall pierce : E. V., Yea, a sword shall pierce through thy
own soul also.
Luke 5 : 20 ; Gr., . . . Man, are remitted to thee the sins of thee :
Lat, Man, are forgiven to thee thy sins : Ital., Man, the thy sins to
thee are forgiven : Rheims, Man, thy sins are forgiven thee : E. V.,
the same. [We have had, the soul that sinneth. It is the corporeal
breathing man that sinneth, and is the soul that sinneth.]
Luke 5 : 35 ; E. V., . . . then shall they fast, [We have had fast
ing expressed by depressing en-phsh, Gr., the psuche.]
Luke 6:3; Gr., .... when hungered he, and hoi, those, with
him being ?
Luke 6:9; Gr.,  Is it lawful on the Sabbaths psuchen to
save, or apolesai, to cause to be lost, to destroy totally ? Latin,

THEOLOGY OF THE BIBLE. 273
animam to save, or to abolish ? Rheims, to save life, or to destroy ?
Ital., to save a person, or to kill (Id) her, or, it? [persona is femi
nine.] E. V., to save life, or to destroy (it) ?
Luke 7 : 30 ; Gr., The counsel of God put away, or despised, at
themselves : [i. e., at the risk of themselves, or it may be, in them
selves, oi\ against themselves. If the latter, it is equivalent to the
expression we have had, against the psuche of them.] The Ital. is,
cast off, or, rejected, at, or, to, their cost the counsel of God :
Rheims, despised the counsel of God against themselves : E. V., re
jected (margin, or, frustrated) the counsel of God against (margin,
or, within) themselves.
Luke 7 : 50 ; E. V., . . . Thy faith hath saved thee ; [We have,
to the saving of the psuche of thee.]
Luke 9 : 24 ; Gr., For whoever may will the psuche of him to
save, shall lose it : but whoever may lose the psuche of him on ac
count of me, this [for, he or she] shall save it.
Luke 9 : 25 ; For, what is profited anthropos, a man, having
gained the world entire, himself, but, being destroyed totally, or
being lost ? [Himself, here, is equivalent to the psuche of him, in
v. 24.] The Lat. has, his anima twice in v. 24 : The Ital. of v. 24
is, For, who shall have willed to save his life, it shall lose ; but
who shall have lost his life through me, it shall save: Rheims,
For whosoever will save his life shall lose it ; for he that shall lose
his life for my sake, shall save it : see the two verses in E. V. It
gives life, twice, in v. 24, for psuche, twice.
Luke 9 : 56 ; Gr., For ho, that, son of the man [of man, without
our article,] came not psuchas anthropon, breaths, (E. V., so often,
souls) of men, [for, men, persons, the idiom we have seen often used
in the Old Testament] apolesai, to lose, cause the loss of, destroy
totally, but sosai, to save, bring back safe, (The verb sozo, is defined
by Donnegan, to save, bring back safe,) from death, [i. e., through
his death and resurrection to purchase back from the grave them
who die in him. The language can have no other meaning than
this : for the Christ had nothing to do with giving us this life, nor
with causing men's death. The life through him is life from among
dead. This is what Paul, in 2 Tim. 1 : 1, calls, in the Greek, a life
en, through, Christ. Jesus ; and in 2 Tim. 2 : 10, in the Greek, re
covery which en, through, Christ Jesus ; i. e., recovery from death.]
The Lat. of Luke 9 : 56 is, came not animas to abolish, but to save :
Rheims, came not to destroy souls, but to save : Ital., not is come
to lose, or, waste, the anime of the men, [of men,] but to. save
18

274

THEOLOGY OF THE BIBLE.

(them) : E. V., is not come to destroy men's lives, but to save
(them). Luke 10 : 27 ; Gr., . . . Thou shalt love Kurion the God of thee
out of all the kardia of thee, kai, out of all the psuche of thee, kai,
out of all the strength of thee, kai, out of all the dianoia, thought,
understanding, of thee : kai the neighbor of thee as thyself. [See
Deut 4 : 29.]
Luke 11 : 34 ; Gr., soma, three times : [for the whole breathing
person ; and among the definitions of soma are, a person, a man.] The
Lat. has corpus, three times : [and among the definitions of corpus
is, " Synecd., the whole man."] Ital., corpo, three times : Rheims,
and E. V., body, three times.
Luke 11: 36; Gr., soma: Lat, corpus.: Ital., corpo: Rheims,
and E. V., body, [for the breathing person.]
Luke 12 : 4, 5 ; Gr., . . , fear not from ton, those, apokteinonton,
killing, or, torturing, tormenting, rendering miserable, the soma,
[the breathing, living, person, ,of course ; for the body . without life
can neither be killed nor tortured, &e.,] kai, but, or, and, after these
not having more what to do. v. 5, . . . fear ye ton, that [for, him
that] next after the apokteinai, [the infinitive of the same verb,]
power having embalein eis, to throw to, or, upon, or, to place in, or
upon, that, or, the, geenna, valley of Henem : [To throw, or, place,
what to, or, upon, or, in, that, or, the, valley of Henem ? The soma,
of course : it is that which Luke is speaking of; he does not use
psuche at all, in either verse ; and yet what Luke says here is plain
ly equivalent to what Matthew says, ch. 10 : 28. In Luke's 4th
verse soma means, the breathing, living, person ; in his 5th verse it
means the dead body ; it is used both for the living person and for
the dead body, as we have seen ; and Donnegan gives both these
definitions for it. Orthodoxy would have it that Luke's 5th verse
means, to throw the Orthodox soul into the Orthodox Ml. The
meaning of these two verses in Luke is the same as the meaning of
Mat. 10: 28. Neither Mark nor John has anything corresponding
to these verses in Matthew and Luke.] The Lat., and the Ital., in
Luke 4 : 5, give, to throw into, or, upon, the gehenna, Ital., geenna :
The Rheims, to cast into hell: E. V., to cast into hell: [The same
word which the Douay of the Old Testament, and the Rheims of
the New, give for the Gr. hades ; for which the E. V. sometimes
gives hell, and sometimes the grave. The meaning of the word
gehenna, and the use made of it by the Christ, will more fully ap
pear under the wrord hell.]

THEOLOGY OF THE BIBLE. 275
Luke 12 : 19 ; Gr., And I will say to the psuche of me, [i. e., to
myself] psuche, thou hast many good [things] laid up for many
years, rest thyself, eat, drink, be gay.
•Luke 12 : 20 ; Gr.,  Foolish, or, rash, this night they seek
from thee the psuchen [in the accusative] of thee : Lat., . . . they
seek from thee thy animam [in the accusative ; the sense is, simply,
this night thou mayest die :] Rheims, (Thou) fool, this night do
they require thy soul of thee : Ital., .... silly, or, foolish, this self
same night, thy anima to thee shall be asked again : E. V., 
(Thou) fool, this night thy soul shall be required of thee.
Luke 12 : 22 ; Gr., . . . have no care for the psuche of you, [i. e.,
for yourselves, or, ypur appetite,] what ye may eat : nor to the
soma, body, [living person, of course,] what ye may dress in : The
Lat. has anima for psuche, and corpus, the body, [by Synecd. the
whole man, as before seen,] for soma : Ital., be not careful for your
life, what ye shall eat ; nor for the corpo (your), with what ye shall
be dressed : Rheims, be not solicitous for your life, what you shall
eat, nor for your body, what you shall put on : See E. V., It gives,
life. Luke 12 : 23 ; Gr., The psuche more is than food, and the soma
[the living body, person] than dress : Lat., anima : Rheims, Ital.,
and E. V., The life.
Luke 12 : 29 ; Gr., And seek not to know, or, examine not into,
what ye may eat, or what ye may drink, [literal language, equiva
lent to v. 22.]
Luke 14 : 26 ; Gr., If tis, any one, come to me, and not hate his
own father .... indeed further, the of himself psuche, or, his own
psuche: Lat, his anima: Ital., If any one come to me ... . nay
also his own life. [The Lat. anima is the Ital. anima, and means
the same.] Rheims, If any (man) come to me, and hate not his fa
ther . . . . , yea and his own life also : E. V., the same.
Luke 16 : 15 ; Gr., . . . but God knoweth the kardias of you.
Luke 16: 24; Gr., . . . and katapsuxe, [compounded of kata
and psucho, to blow, to breathe ; from which verb psucho are the
nouns psuche, breath, air, and psuchos, cold ; kata gives additional
force to the simple verb ;] cool, refresh, the tongue of me.
Luke 17 : 3 ; E. V., Take heed to yourselves.
Luke 17 : 33 ; Gr., Hosean, whoever, may covet, or, strive, the
psuche of him to save, shall totally destroy, or, lose it [i. e., for
ever] : kai, but hos eon, whoever, may lose it, [i. e., on account of
me see Mat. 10 : 39 ; 16 : 25 ; Mark 8 : 25,] zoogonesei auten, shall

276 THEOLOGY OF THE BIBLE.
produce it a living being : [i. e., shall cause the psuche of him, that
is to say, himself to live again :] Lat, Whoever shall have gone
about, or, essayed, his anima safe to make, perdet, shall lose, abolish,
destroy, it, et, and, or, yet, whoever shall have lost it, vivificabit,
shall quicken, make alive, it : Ital., Whoever shall have sought to
save his life shall lose it ; but who shall have lost it shall cause that
it vivera, shall live : Rheims, Whosoever shall seek to save his life,
shall lose it: and whosoever shall lose it, shall preserve it : E. V.,
Whosoever shall seek to save his life shall lose it; and whosoever
shall lose his life shall preserve it. [The Rheims wordpreserve de
stroys the sense of the verse, and is absurd. How can one lose his
life and preserve it ? The word preserve has no support either from
the original, or the Latin, or the Italian. The E. V. follows the
Rheims in giving preserve : and the E. V. gives his life twice. The
original has psuche but once; the Lat, anima but once; the Ital.
and Rheims, life but once.]
Luke 18 : 12 ; E. V., I fast, [expressed elsewhere by, depress the
psuche.] Luke 19 : 7 ; E. V., . . . a man that is a sinner. [We have had
enphsh, Gr., the psuche, E. V., the soul that sinneth.]
Luke 21 : 12; E. V., . . . and persecute you. [We have had per
secute enphsh of you.]
Luke 21 : 19 ; Gr., In the endurance, or, perseverance, or, forti
tude, of you have the psuchas of you : [i. e., yourselves, or, the
breaths of you, for, be courageous;] Lat., In you patient undergo
ing ye shall make yourselves masters of your animas : Ital., Possess
ye your anime in the your patience : Rheims, In your patience you
shall possess your souls : E. V., In your patience possess ye your

Luke 21 : 26 ; Apopsuchonton, [compounded of apo, away, and
psucho, , to breathe,] breathmg out life, expiring, men from fear :
(Donnegan says, apopsucho with psuchen is, to breathe out life,
exspire.) Ital., The men, [men, without our article,] fainting away
from, or, with, fear: Rheims, Men withering away for fear: E.V.,
Men's hearts failing them for fear.
Luke 21 : 34 ; E. V., And take heed to yourselves.
Luke 21 : 35 ; E. V., For as a snare it shall come on all them,
&c. Luke 22 : 15 ; Gr., With longing I have longed this the paschal
to eat with you, before of the me to suffer : [We have had longing
of enphsh ; Gr., of the psuche.]

THEOLOGY OE THE BIBLE. 277
Luke 23 : 52 ; Gr., This, going to Pilate, sought, or, asked, the
soma of that Jesus. [As to soma, see before, Mark 15 : 45, 46.]
Luke 23 : 53, [see Mark 15 : 45, 46.]

J O PI N .
John 5 : 40 ; Gr., kai, but, not will ye, or, ye are not willing,
to come to me, in order that zoen, breath, for life, ye may have.
[This can mean nothing else than life from the grave.]
John 6 : 7 ; E. V., . . . bread . . . for them. [We have had bread
for enphsh of them.]
John 6 : 12 ; Gr., But when they were satisfied,
John 6 : 26 ; Gr., . . . but because ye did eat . . . , and were
satisfied. John 7:37; Gr., ... If any one thirst : Lat., If any one thirst :
Ital., If any one hath thirst ; Rheims, If any man thirst : E. V., the
same. John 10 : 11 ; Gr., . . . the shepherd the good the psuche of him
layeth down huper, for, in the defence of, for the protection of, the
sheep ; Lat., his anima yieldeth : Ital., putteth, or, layeth, his life
for the sheep : Rheims, giveth his life for his sheep : E. V., giveth
his life for the sheep.
John 10 : 15 ; Gr., . . . and the psuche of me I lay down, huper
the sheep : Lat., my anima pono, I lay down : Ital., I put, or, lay,
my life : Rheims, and I lay down my life, &o. : E. V., and I lay
down my life for the sheep. [The Gr. has the same verb, tithemi,
in this v. and v. 11.]
John 10 : 17 ; Gr., . . . because I lay down the psuche of me, in
order that palin, again, anew, labo, [from lambano,] I may receive,
procure, attain, obtain, acquire, it : Lat, my anima, that again I
may receive, get, procure, it : Ital., my life for to recover it after:
Rheims, because I lay down my life, that I may take it again :
E. V., because I lay down my life, that I might take it again.
John 10 : 18 ; Gr., No one airei, taketh away, it [the psuche in
v. 17] from me: but I lay down it of myself: privilege I have to>
lay down it, and privilege I have again labein, [from the same verb
lambano,] to receive, it : this the charge elabon, [from the same
verb, J I have received from the father of me : Rheims, No man

278 THEOLOGY OF THE BIBLE.
taketh it away from me ; but I lay it down of myself, and I have
power to lay it down : and I have power to take it up again. This
commandment have I received of my Father. E. V., No man
taketh it from me, but I lay it down of myself. I have power to
lay it down, and I have power to take it again. This command
ment have I received of my Father. [The Gr. verb lambano is
used once in v. 17, and twice in v. 18. Where it is last used in v.
18, namely, elabon, the Rheims, and the E. V., give, I have receiv
ed ; but where it is used in v. 17, namely, labo, the Rheims gives,
that I may take it, and the E. V. gives, that I might take it: and
where it is first used in v. 1 8, namely, labein, the Rheims gives,
to take it up, and the E. V., to take it. Why did not the Rheims
and the E. V. give receive in each of the two other places where
the same verb occurs in these two verses ?]
John 10: 24 ; Gr., . . . until when the psuchen of us dost thou
take away ? Lat., How long our animam dost thou take away ?
Ital., until when holdest thou suspended our anima ? Rheims, How
long dost thou hold our souls in suspense ? [To take away the
breath, is a very natural expression for, holding one in suspense.
We say, in breathless expectation, in breathless suspense.] The
E. V. is, How long dost thou make us to doubt ?
John 11 : 34; E. V., . . . Where have ye laid him ?
John 11: 41 ; Gr., . . . where was the lying dead laid ?
John 11 : 44 ; Gr., And came forth the lying dead : E. V., And
he that was dead came forth.
John 12 : 7 ; Gr., ... to, or, for, the day of the burial of me.
John 12 : 25 ; Gr., Who loving the psuche of him shall lose it ;
kai, but, who hating the psuche of him in this kosmos, arrangement,
or, constitution, [of things,] or, in this world, eis, to, or, for, or, in
order to, zoen, a breath, [for, a life,] eternal phulaxei, shall lie in
wait for, it. [What lying in wait for it here means, the reader will
learn from Job 14 : 14. The Heb. there is, Though die a man, he
may live again, all days tsba, of warfare, of me I shall wait od bua
hliphti, until may come exchanging of me. Under tsba Ges. gives,
warfare, and says, it is " almost always figuratively used of a
wretched and miserable condition, citing Job 7: 1 ; 10: 17; Isai.
40 : 2 ; and under hliphe he says, It is " specially used of soldiers
keeping guard by turns, whence metaphor. Job 14 : 14, 'all the days
of my warfare I will wait until my exchanging come ;' the misera
ble condition in orcus being compared to the hardships of a soldier
on watch." Orcus is defined by Ainsworth, the house, place, or,

THEOLOGY OF THE BIBLE. 279
receptacle, of the dead. In Job 7 : 1, for tsba the Douay gives, a war
fare: The E. V. there gives an appointed time. In Job 10' 17,
for the same word, the Douay gives war, and the E. V. gives war.
In Isai. 40 : 2, for the same word the Douay gives evil, her evil is
come to an end ; and the E. V. there gives warfare, her warfare is
accomplished. The Greek of Job 14 : 14 is, For though die a man,
zesetai, he may live again, days of life of him being terminated :
hupomeno, I shall await, (lit., remain under,) until palin, again,
genomai, I exist. (The Greek thus giving what is plainly the
sense of the Hebrew.) The Lat. of Job 14 : 14 is, Thinkest thou,
a dead man may live rursum, again ? all days, in which now
milito, I go a warfaring, I wait, until may come my changing :
Douay, Shall a man that is dead, thinkest thou, live again? all the
days in which I am now in warfare, I expect until my change come :
Ital., If the man die, can he return into life ? I will wait all the
days of the time determined, or, set, of the my life, until to me may
come alteration (of condition ?) E. V., If a man die, shall he live
(again) ? all the days of my appointed time will I wait, till my
change come. (The Lat, Douay, Ital., and E. V., give an entirely
wrong sense to the verse. The Heb. and Greek did not suit their
orthodoxy. I have asked several persons, members of different
churches, one of them a gentleman of my own profession, more than
forty years old, and a Sunday-school teacher, what they understood
by the E. V. words in the verse, till my change come ; and they all
answered, till my death. But the verse in the Heb., and the Gr.,
shews, that Job, the character, in this dramatic poem, which repre
sents a good man, should await in the grave a resurrection to life
again. There is no interrogation mark in the Greek of this verse,
and the Heb. never uses such a mark, has no such mark. The rea
der will also take notice, that for the Gr. zesetai the Lat, gives,
may live again ; and the Douay gives, live again ; and the Ital.
gives, return into life, equivalent to, live again : The E. V. gives,
live (again), putting again in Italics, which is wrong. As to what
will become of the wicked, I refer, in this connection, to a single
verse in the Proverbs of Solomon, ch. 21 : 16. The E. V. there is,
The jnan that wandereth out of the way of understanding shall re
main in the congregation of the dead.] The Lat. in John 12 : 25,
uses anima for each psuche, and gives, looketh to, or, keepeth safe,
it to, or, for, a life eternal : Ital., Who loveth his life it shall lose,
and who hateth his life in this world it shall preserve, or, defend,
or, take care of, for life eternal : Rheims, He that loveth his life

280

THEOLOGY OF THE BIBLE.

shall lose it : and he that hateth his life in this world, keepeth it
unto life eternal : E. V., He that loveth his life shall lose it ; and
he that hateth his life in this world, shall keep it unto life eternal.
[The Gr. is phulaxei, from phulasso, for which not one of the Lexi
cons gives keep. But how would keep help orthodoxy? for .that
says, that all, good and bad, have inherent immortality ; of course,'
then, by orthodoxy, all keep life unto eternal life.]
John 12: 27; Gr., Now, or, this day, the psuche of me is dis
turbed, or, disordered, perturbed, vexed : Lat., my anima is disor
dered, or, disturbed : Ital., Now is disordered, or, disturbed, inter
rupted, troubled, my anima : Rheims, Now is my soul troubled :
E. V., the same : [i. e., Now am I troubled, or, without figure, my
breath is troubled ; for trouble, distress, is shewn in and by the
breath.] John 13 : 37; Gr., . . . The psuche of me in defence of thee I
will lay down : Lat., my anima: Rheims, Ital., and E. V., my life.
John 13 : 38 ; Gr., . . . The psuche of thee in defence of me wilt
thou lay down ? Lat, thy anima : Rheims, Ital., and E. V., thy life ?
John 14: 1; Gr., Not tarassestho, [the same verb used in 12:
27,] let be disordered, disturbed, perturbed, vexed, of you the kar
dia: [equivalent to, the psuche of you, in 12: 27. A disturbance,
disorder, vexation, of the breath affects the pulsations of the heart.]
John 14 : 27 ; The Greek is the same as in verse 1.
John 15 : 13 ; Gr., . . . that any one the psuche of him lay down
in defence of the friends of him : Lat., his anima : Rheims, Ital.,
and E. V., his life.
John 15 : 23 ; E.V., He that hateth me, [We have had enphsh
hating.] John 16 : 22 : Gr., . . . and shall rejoice of you the kardia, [We
have had, the en-phsh, Gr., psuche, rejoicing ; and we have had,
the liver rejoicing.]
John 17:2; Gr., Just as, or, according as, thou hast given to
him privilege, or, office, of every flesh, [equivalent to every psuche,
for it means, of course, every breathing, living, flesh,] that every
whom thou hast given [often used for future, and including, of
course, all that will be given] to him, he may give, or, bestow, to
them zoen, a breath, for, a life, eternal.
John 17:3; Gr., This, but, is he that, or, the, life eternal, &o. :
Ital., Now this is the life eternal : Rheims, Now this is eternal life :
E. V., And this is life eternal. [It did not suit the Rheims, and the
E. V., to render the Gr. word he here.]

THEOLOGY OF THE BIBLE. 281
John 18 : 18 ; Gr., . . . psuchos, cold, [from psucho, to blow, to
breathe, whence psuche, breath.]
John 19 : 28 ; E. V., ... I thirst, [we have had, psuche thirsty.]
John 19 : 40 ; Gr., . . . the soma of Jesus.
John 19 : 42 ; E. V., There laid they Jesus.
John 20 : 2 ; E. V., . . . They have taken away the Lord out of
the sepulchre, and we know not where they have laid him.
John 20 : 12 ; Gr., . . . the soma of Jesus.
John 20 : 13 ; E. V., . . . they have taken1 away my Lord, and I
know not where they have laid him.
John 20 : 22 ; Gr., And this saying, enephusese, he breathed on,
or, at, and said to them : labete, take, pneuma hagion, a breath
holy: [labete is from the same verb lambano used in ch. 10 : 17 and
18. It is defined both to take, and to receive. In 10 : 17, 18, it is
used three times. In the first two of those places the Rheims gives
take, and the E. V. gives take : in the third, the Rheims gives re
ceive, and the E. V. gives receive. It should be rendered receive in
all those three places. But it suited Orthodoxy better there to give
take in two of those places.] The Lat. in John 20 : 22 is, These
when he had said, insufflavit, he onbreathed and said to them :
Take, suck, drink in, spiritum sanctum, a breath holy : Ital., And,
spoken this, soffio, he blew, or, breathed, (to them in the face) ; and
said to them : Receive the spirito sancto, breath holy : Rheims,
When he had said this, he breathed on them ; and he said to
them : Receive ye the Holy Ghost : E. V., And when he had
said this, he breathed on (them), and saith unto them Receive
ye the Holy Ghost : [Here it better suited the Orthodoxy of
the Ital., the Rheims, and the E. V., to give Receive, instead of
take, for the Gr. verb lambano ; whereas it should here be rendered
take. But another part of the Rheims and E. V. rendering of this
verse demands much more strongly the notice of the reader. The
Greek article is not prefixed to its word pneuma in the verse. The
Greek has but one article, the definite article, the; and where that
is not prefixed, our definite article, the, can never be used ; and as
before seen, where the Gr. article is not used before a noun, our in
definite article, a, is to be used. In this verse, for the Gr. pneuma
hagion, a breath holy, the Rheims gives, the Holy Ghost, and the
E. V. gives, the Holy Ghost. Ghost, as we have seen, means breath.
Now, put the noun first, as the Gr. does, and we have, take a ghost,
i. e., a breath, holy ; or, if we use the Rheims and E. V. word re
ceive, Receive a ghost holy. The Rheims and E. V. the Holy Ghost,

282

THEOLOGY OF THE BIBLE.

in this verse, is one of the numerous instances of the use of our ar
ticle the where there is no article in the Greek, and where the use
of our article the gives a wrong sense. As to the meaning of this
verse, " he breathed on and said to them, take, (or, draw in,) a
breath holy," we observe, that the Christ had breath of holiness :
he was born holy, and never breathed any other breath but breath
of holiness. Breath is used in Scripture for life. He was born
holy, and led a holy life. One sense, and definition, of the verb
breathe is, to exhale, breathe out, plainly the sense here ; he breath
ed out,- &c. What can be breathed out but breath. His thus
breathing out, &c, and saying to them, take a breath holy, was a
mode of action and speech by which he inspirited, i. e, encouraged,
(for which the Heb. and the Gr. use inbreathed : and our word in
spirited is, literally, inbreathed]) them to live, or to continue in a
life of holiness. Were they not holy before ?
John 20 : 31 ; Gr., These, but, are written, in order that ye may
believe that ho, this, Jesus is the Christ, [i. e., the anointed ; in the
Heb., Messiah, the anointed,] the Son of God, or, the anointed Son
of God, and in order that, believing, zoen', a life, ye may have, or,
give rise to, en, through, the name of him. [A, or, the, life which
may be acquired through his name, i. e., through belief, faith, in
him, will be a life eternal from the dead ; by which they who shall
receive it will become, as is said, heirs of God.
Psuche is used ten times in John ; and in each of those places the
Lat. has anima. The Ital. gives anima but twice, namely, in 10 :
24, and 12 : 27. The Rheims gives souls in 10 : 24, and soul in 12 :
27, using the word soul but twice. The E. V. gives soul but once,
namely in 12 : 27. We thus see, that James's Ecclesiastics could
do without the word soul. And the reader has seen numerous other
passages where they have avoided giving the word soul, for no in
telligible reason other than that of attempting to keep their readers
in ignorance of the true meaning of that word. So that the Douay,
Rheims, and E. V. word soul, need not have been used at all in an
English Bible. What an incalculable amount of misery, mental
agony, poor implicit faith humanity would have been spared, if the
true word, breath, had been used in English versions, instead of the
word soul I]

THEOLOGY OF THE BIBLE. 283

ACTS.

Acts 2 : 27 ; Gr., That not egkataleipseis, wilt thou leave, aban
don, forsake, the psuche of me [i. e., me] in hades, oude, not, even
not, not at all, wilt thou give, or, permit, the sanctified, or, pious,
of thee to see [i. e., to suffer, or, experience] diaphthoran, destruc
tion, corruption : [This Greek is quoted from the Greek of Ps. 16 :
10, where the Greek has oude between the two branches of the
verse, but the Heb. has no word at all between them. This is an
other of the many proofs that the Septuagint was the book used
by the Christ and his Apostles. Turn to Ps. 16 : 10, and the re
marks there made.] The Lat. of Acts 2 : 27 is, Forasmuch as, or,
Because, thou wilt not leave, or, abandon, forsake utterly, my ani
ma, in inferno, nee, no not, wilt thou give, or, suffer, thy Holy to
see corruption : Ital., For thou wilt not leave, or, abandon, forsake,
my anima in the places under ground. [In Ps. 16: 10, the Ital.
gives, in the sepulchre,] e, and, or, yea, not wilt thou permit, or,
suffer, that thy Holy see corruption : Rheims, Because thou wilt
not leave my soul in hell, nor suffer thy Holy one to see corruption :
E. V., Because thou wilt not leave my soul in hell, neither wilt
thou suffer thine Holy One to see corruption.
Acts 2:31; Gr., [David] Foreseeing, spoke about, or, in respect
to, concerning, the anastaseos, resuscitation, resurrection, act of
raising up, the Christ, that not was left, or, forsaken, abandoned,
the psuche of him [i. e., he was not left, or, &c.,] in hades, oude, no
not, the flesh of him did see corruption : The Lat. is, Foreseeing,
he spoke of the raising up of the Christ, for that neither was he [for
the Gr. the psuche of him] left, or, forsaken, abandoned, in inferno,
nor flesh of him did see corruption : [The Lat. here refers to Ps. 16 :
10 ; shewing that the Lat. rendering here given is equivalent to the
Lat. rendering given in Ps. 16 : 10 :] The Rheims of Acts 2 : 31 is,
Foreseeing this, he spoke of the resurrection of Christ : For neither
was he [for the Gr. the psuche of him] left in hell, neither did his
flesh see corruption : Ital., Foreseeing (the things to happen), he
spoke of the 'resurrection of Christ, (saying) : that his anima not
is been [for, not was] left, or, forsaken, abandoned, in the places
under ground, e, and, that his flesh not hath seen [for, did not see]
corruption: E. V., He, seeing this before, spake of the resurrection
of Christ, that his soul was not left in hell, neither his flesh did see

284 THEOLOGY OF THE BIBLE.
corruption : v. 32 is, E. V., This Jesus hath God raised up, whereof
we are all witnesses. [How perfectly plain it is from the language
of these verses that the psuche of him, E. V., his soul, means he, the
Christ. Take the language of the E. V. itself: "He spake of the
resurrection of Christ;" and what did he say of the resurrection of
Christ ; and in what words did he give his understanding of it ?
" that his soul was not left in hell," i. e., in the grave. The lan
guage is equivalent to this : He spake of the resurrection of Christ,
that is to say$ that his soul was not left, &c. : his soul, necessarily
meaning Tie, that he was not, &c. And accordingly the Lat. and the
Rheims give he for the Gr., the psuche of him. And v. 32 again
shews that he is the meaning.]
Acts 2 : 41 ; Gr., Those indeed therefore gladly receiving the
word of [i. e., from] him, were baptized : and were added in that
day psuchai [that were baptized] about, or, nearly, 3,000 : Lat,
animae : Ital., about 3,000 persons : Rheims, and there were added
in that day about 3,000 souls: E. V., about 3,000 souls.
Acts 2 : 43 ; Gr., There was, existed, but, to every psuche [i. e.,
every person] fear : Lat., to every anima: Ital., And every person
had fear : Rheims, And fear came upon every soul : E. V., the
same. Acts 2 : 47 ; Gr., The kurios yet added the saved, [i. e., added
saved,] daily to the assembly. (In Eccles. writers, the church, says
Donnegan.) [" Were added saved," here, is equivalent to, " were ad
ded, psuchai" in v. 41 : Ital., persons, Rheims, and E. V., souls, in
verse 41.]
Acts 3 : 19; Gr  whenever shall come times anapsuxeos,
[compounded from ana, thoroughly, and psucho, to breathe,] of
free breathing : Lat, Rheims, Ital., and E. V., times of refreshment.
Acts 3:23; Gr., .... every psuche, breath, for person, which
ever not shall hearken to that prophet, exolothreuthesetai [see Gen.
17 : 14,] ek, from among, the people : Lat., every anima . . . exter-
minabitur, shall be abolished, destroyed; rooted out, from the peo
ple : Rheims, . . (that) every soul which will not hear that prophet,
shall be destroyed from among the people : Ital., (that) every ani
ma that not shall have minded, or, listened to, that prophet, shall
be destroyed from among the people: E. V., (that) every soul
which will not hear that prophet, shall be destroyed from among
the people.
Acts 4 : 24 ; E. V., . . . they lifted up their voice to God with
one accord, [voice is equivalent to enpsh, Gr., psuche, breath ; there

THEOLOGY OF THE BIBLE. 285
can be no voice without breath : and we have had, lift up enphsh,
Gr., the psuche to Jehovah.]
Acts 4 : 25 ; E. V., Who by the mouth of thy servant David
hast said, [mouth is equivalent to en-phsh, Gr., psuche, breath ; for
nothing can be said, spoken, without breath.]
Acts 4:32; Gr., Indeed of the multitude of those having be
lieved there was the kardia and psuche one : [i. e., the feeling and
breath, for voice] one : Lat., . . . there was cor one and anima one :
Rheims, And the multitude of believers had but one heart and one
soul : [Was it one orthodox soul for the multitude ?] Ital., And the
multitude of them that had believed had one same cuore and one
same anima : E. V., And the multitude of them that believed were
of one heart and of one soul.
Acts 5:5; Gr., Hearing, but, Ananias those words, falling, ex-
epsuxe, [compounded of ek, out, entirely out, and psucho, to breathe,]
he breathed entirely out, exspired : Lat., exspiravit, [compounded
of ex, out, and spiro, to breathe,] he outbreathed, exspired : [spiro,
to breathe, is the Lat. verb from which is the Lat. noun spiritus,
breath :] The Ital. is, And Ananias, hearing these words, fell down,
and spiro, breathed out, exspired : [spiro is from the Ital. verb
spirare, defined by Graglia, to breathe, to blow, to exspire, to die :
and the Ital. noun spirito is from this verb spirare.] The Rheims
is, And Ananias hearing these words, fell down, and gave up the
ghost: E. V., And Ananias, hearing these words, fell down, and
gave up the ghost : [Here we learn, as we learned in the Old Testa
ment, that the word ghost means breath.]
Acts 5 : 10 ; Gr., and exepsuxen, [the same verb used in v. 5,]
breathed entirely out, exspired : Lat., and exspiravit : [the same verb
used in v. 5 :] Ital., and spiro [the same verb used in v. 5.] Rheims,
and gave up the ghost : E. V., and yielded up the ghost.
Acts 7 : 14 ; Gr., Having sent, but, Joseph, he called away, or,
called for, invited, the father of him, Jacob, and all the consan
guinity of him [i. e., of like blood with him] en, at, [i. e., to the
number of,] psuchais, breaths, [for persons,] seventy-five : Lat., at
animas 75 : Ital., (which was) of 75 anime: Rheims, And Joseph
sending, called thither his father Jacob, and all his kindred, in 75
souls : See E. V. [The Ital., as we have seen, frequently gives per
son for the Lat. anima; shewing, that both the Lat. and Ital.
anima, breath, is used for the corporeal breathing, living, per
son.] Acts 8: 21; Gr., . . . for the kardia, heart, soul, mind, of thee

286 THEOLOGY OF THE BIBLE.
not is straight [metaphorically, sincere, says Donnegan,] in the
presence of God.
Acts 8: 33 ; Gr., ... for is taken away from the earth the zoe,
breath, [for, life,] of him. [Zoe is equivalent to enphsh, Gr., psuche,
breath : and we have had enphsh, Gr., psuche, taken away.] The
Lat, the Rheims, the Ital., and the E. V. give, his life.
Acts 8:37; Gr., Said^ but, Philip : If thou believest out of all
the kardia, it is allowable, or, lawful [that thou be baptized. The
single word kardia expresses all that is so often expressed by the
cumulated words so often given, E. V., heart and soul and mind,
and strength sometimes added.]
Acts 9:1; Gr., .... empneon, breathing, threatening and
slaughter. [Here is the pneuma, the psuche, the breath, of threaten
ing and slaughter'.]
Acts 9 : 40 ; Gr., . . and turning to the soma he said : Tabitha,
arise. [He calls the soma, Tabitha, and calls upon the soma, calling
it Tabitha, to arise. Peter was not initiated in Orthodoxy, or he
would have called upon Tabitha's orthodox soul to come back into
Tabitha. He had a better teacher. His Master called Lazarus from
the tomb.]
Acts 10 : 30 ; E. V., ... I was fasting, &c.
Acts 12: 23; Gr., and becoming worm-eaten, exepsuxen: Lat,
exspiravit : Ital., mori, he died: Rheims, he gave up the ghost : E.V.
gave up the ghost : [See Acts 5 : 5 and 10, before given.]
Acts 13 : 22 ; Gr., ... I have found David ton, that, or, the, of
Jesse, andra, a man kata, according to, the kardia of me.
Acts 14 : 2 ; Gr., .... and made evil, or, rendered unhappy, the
psuchas of the people, or, of the Pagans, against the brethren : Lat.,
animas : Rheims, and incensed the minds of the Gentiles : Ital.,
and exasperated the minds of the Gentiles : E. V., .... made their
minds evil-affected, &c.
Acts 14 : 22 ; Gr., Making fixed, or, assuring, the psuchas of
the learners, disciples, encouraging to be steadfast in the faith :
Lat., animas: Ital, the minds of (and) encouraging (them) to, &c. :
Rheims, Confirming the souls of the disciples, (and) exhorting them
to continue in the faith : E. V., the same.
Acts 15:9; Gr., ... in, or, by, the faith [by faith, without our
article,] having purified the kardias of them.
Acts 15: 24; Gr., . .. etaraxan, have disturbed, disordered,
perturbed, vexed, you. [We have had the same verb used with
the psuche of you] with words, contradicting, or, overturning,

THEOLOGY OF THE BIBLE. 287
the psuchas of you : (Donnegan, for the verb used here, gives, over
turn the grounds of an argument) : [contradicting, overturning the
psuchas, breaths, words, of you :] The Lat. is, confuting your ani
mas : Ital., overthrowing your anime: Rheims, subverting your
souls : E. V., the same.
Acts 15 : 26; Gr., Men having consigned, or, resigned, deliver
ed, the psuchas of them in defence of the name of the kurios of us
Jesus Christ : Lat, their animas : Rheims, Men that have given
their lives for the name, &c. : Ital., Men that have exposed the lives
of them for, &c. : E. V., Men that have hazarded their lives
for, &c.
Acts 17: 8 ; Gr., etaraxan, they disturbed, disordered, perturb
ed, vexed, the populace. [See v. 24.]
Acts 18 : 18 ; V. E., . . . for he had a vow.
Acts 20 : 3 ; Gr., Having made months three, there existing to,
or, for, him an insidious plot by the Jews : Lat., were made, or, ex
isted, to, or, for, him an ambuscade, a lying in wait : Ital., being to,
or, for, him, snares : Rheims, the Jews laid wait for him : E. V., the
same. [We have had, laid wait for enphsh, Gr., the psuche, of him,
i. e., for him.]
Acts 20 : 10 ; Gr., .... for the psuche of him in him is : Latin,
anima of him : Ital., his anima : Rheims, for his soul is in him :
E. V., for his life is in him. [Soul, and life, mean the same thing,
the psuche, the breath.]
Acts 20 : 24 ; Greek, . . . the psuche of me : Latin, my anima :
Rheims, Ital., and E. V., my life.
Acts 21 : 23 ; E. V., . . . . men which have a vow on them.
Acts 23 : 21 ; E. V., . . . there lie in wait for him of them more
than forty men, which have bound themselves with an oath.
Acts 23 : 30 ; E. V., . . . the Jews laid wait for the man.
Acts 25 : 16 ; Gr., ... to yield up any man to apoleian, [a noun
from the verb apoUumi, which we have often had with enplish, Gr.,
psuche,] loss, destruction, perdition, death.
Acts 27 : 10 ; Gr.,  but kai, also, or, even, of the psuchon
[Gen. plural of psuche] of us : Lat, of our animas : Ital., but also
of our persons : Rheims, but also of our lives : E. V., the same.
Acts 27 : 22 ; Gr., . . . for, throwing away of psuche not any shall
be ek, from among, you : Lat, for, loss of no anima shall be out of,
or, from? you : Ital., for not there shall be loss of the life of any one
of you : Rheims, for there shall be no loss of any man's life among
you : E. V., for there shall be no loss of (any man's) life among you.

288 THEOLOGY OF THE BIBLE.
Acts 27 : 37 ; Gr., We were, but, or, however, in the ship, all
the psuchai two hundred seventy-six: [Including the sailors men
tioned in v. 30.] Lat., all animae : Ital., persons : Rheims, souls :
E. V., souls.
Acts 27 : 44 ; Gr.,  and so it happened all to be carried
through safely upon, or, to, the land : Lat., and so it happened, that
all animae got away to land, or, the land. [The Gr. does not use,
psuche in the verse.] Rheims, and so it came to pass, that every
soul got safe to land : Ital, and so it happened that all saved them
selves, or, were saved, on land : E. V., And so it came to pass, that
they escaped all safe to land. [The Ital. uses its word anima and its
word persona as convertible terms. Acts gives the same proof of
the meaning of psuche that all the Evangelists have done, and that
we have had through all the Old Testament.]

ROMANS

Rom. 2:9; Gr., Pressure (metaphor., says Donnegan, torture,
affliction, anguish,) and narrowness (metaphor., says Donnegan, per
plexity, distress,) upon every psuchen anthropou, breath of man, for
man, the bringing about the evil : [evil, without our article. Here
we have the Heb. idiom en-phsh adm, Gr. psuche of man, for man.]
Lat., upon every animam of man: Rheims, Tribulation and anguish
upon every soul of man that worketh evil : Ital., Tribulation, and
anguish (upon be) to every anima of man that doeth the evil:
[doeth evil.] E. V., Tribulation and anguish, upon every sold of
man that doeth evil.
Rom. 2:10; Gr., Glory, but, and honour and peace to every the
bringing about the good : [good withoutVmr article.] Lat., to every
working good : Rheims, . . to every one that worketh good : Ital.,
But glory, and honor, and peace, (shall be) to whoever doeth the
good : [doeth good.] E. V., But glory, honour, and peace, to every
man that worketh good; [every man, and the Ital., whoever, and
the Rheims, every one, are equivalent to, every psuche of man :
Rheims, and the E. V., every soul of man, in verse 9.]
Rom. 3 : 20 ; Gr., Therefore on account of works of law not
shall be cleared from accusation, or, justified, any flesh, [flesh, is
equivalent to psuche, used elsewhere.]

THEOLOGY OF THE BIBLE. 289
Rom. 6:12; Gr., Not therefore let reign the sin [sin, without
our article,] in the mortal soma of you, [soma here means, of course,
the breathing, living soma ; and is equivalent to flesh in 3 : 20, and
to psuche as used elsewhere. It is the breathing, living soma that
sins ; and soma is defined, a person, a man. The soma that sins is
mortal, subject to death ; and we have, the enphsh, Gr., psuche,
E. V., soul, that sinneth shall die.]
Rom. 6 : 14 ; E. V., For sin shall not have dominion [i. e., not
reign] over you : [you, here, is equivalent to the mortal soma of
you in verse 12.]
Rom. 7 : 24 ; Gr., Wretched I a man, [i. e., I am a wretched
man,] who rusetai shall preserve, free, keep back, protect, me from
the soma, mass, body, of this death ? [One of the definitions of
soma is, mass. Paul here calls his wretchedness a mass of death.
And in Rom. 6 : 6 he says, Gr., ... in order that katargethe, may
be left unemployed, the soma, mass, body, of the sin, (of sin,) of
the no longer to serve us, to the sin :• (to sin, i. e., that we may no
longer be servants to sin.) And in Colos. 2 : 11 he says, Gr., . . en,
through, by means of, the apekdusei, the putting off, (metaphor., re
nunciation, says Donnegan,) of the soma, mass, body, of the sins of
the flesh.] In Rom. 7 : 24, the Lat. is, who shall free, or, rid, me
from the corpus, body, temper, constitution, of this death ? Rheims,
who shall deliver me from the body of this death ? The Ital. is, who
me will draw, or, drag, from this body of death ? E. V., who shall
deliver me from the body of this death ? (Some one has given in the
margin, " or, this body of death ; " taken from the Italian.)
Rom. 8 : 13 ; Gr., . . . the deeds of the soma, [the breathing, liv
ing, person.]
Rom. 11 : 3 ; Gr., . . . and they seek the psuche, breath, for, life,
of me : Lat., my anima : Ital., my anima : Rheims, and E. V., my
life. Rom. 11 : 9 ; E. V., . . . a snare . . . unto them.
Rom. 13: 1; Gr., Let every psuche to powers superior yield
obedience: Lat., every anima: Ital. every person: Rheims, Let
every soul be subject to higher powers : E. V., Let every soul be
subject unto the higher powers.
Rom. 13 : 9 • E. V., . . . Thou shalt love thy neighbor as thyself.
[We have had, as the psuche of thee.]
Rom 15 : 23; Gr., epipothian, an anxious desire, longing, [We
have had this expressed by enphsh, Gr., psuche, breath, breathing
after.] 19

290

THEOLOGY OF THE BIBLE.

Rom. 16:4; Gr., Who in defence of the psuche of me their own
necks have put under : Lat, for my anima : Rheims, Who for my
life have laid down their own necks : Ital., and E. V., my life.
[Psuche is used but four times in Romans, namely, 2 : 9 ; 11 : 3 ;
13 : 1 ; 16 : 4. And the Lat. has anima in each of them. In two
of them, namely, 2 : 9, and 11 : 3, the Ital. has anima: in one of
these two, namely, 11:3, the Rheims, and the E. V., have, life. In
13:1, where the Rheims, and the E. V., have, soul, the Ital. has,
person. In 16 : 4, the Rheims, the Ital., and the E. V., have, life.
In 2 : 9, the other place where the Ital. uses anima, it is, every
anima of man, for, every person : Rheims, and E. V., every soul of
man. Thus is added the testimony of Paul that psuche means
breath, for which life is not a synonym, but is an equivalent. We
readily understand why the Orthodox Rheims, Italian, and E. V.,
should prefer to give life rather than breath.]

1 CORINTHIANS.

1 Cor. 2: 14; Gr., Indeed psuchikos anthropos, [psuchikos is an
adjective from the noun psuche and verb psucho,] a having breath
man, [i. e., a man having merely the natural breath, and not the
breath of holiness, the breath proceeding from God, called in the
Rheims, and the E. V., the Spirit of God. Of is defined by Web
ster, from ; concerning ; proceeding from. These are all the defi
nitions he gives. We use of for, belonging to, also.] The Lat. in
1 Cor. 2 : 14 is, Indeed a having life man, [i. e., a man having mere
ly the natural life.] Ital., Now the man animate, animal, compre-
hendeth not, &c. : Rheims, But the sensual man perceiveth not,
&c. : E. V., But the natural man receiveth not, &c.
1 Cor. 4 : 11 ; E. V., ... we both hunger, and thirst.
1 Cor. 5:2; Gr., v. 3, And you become puffed, or, inflated, are :
Lat., v. 2, And you swollen, puffed up, are : Ital., v. 2, And besides
likewise ye are puffed up : Rheims, v. 2, And you are puffed up :
E. V., v. 2, And ye are puffed up, [We have had this expressed by
swollen, puffed up, enphsh, Gr., psuche, breath.]
1 Cor. 6 : 15 ; Gr., Know ye not that the somata [plural of soma,]
bodies, (for, living persons,) of you members of Christ are? [i. e.,

THEOLOGY OF THE BIBLE. 291
that you are members of Christ ; the somata of you, being equiva
lent to, the psuchai of you, the breaths of you, i. e., you : and we
have seen in the Greek of the Old Testament, the somata used for
the Heb. enphshut, plural of en-phsh; see Gen. 36 : 6, before given :]
The Lat., in 1 Cor. 6 : 15 is, Know ye not that your corpora, [plural
of corpus, defined by Ainsworth, " synecd. the whole man,"] your
whole persons, members are of Christ ? Ital., Know ye not that
your bodies are members of Christ ? Rheims, and E. V., Know ye
not that your bodies are the members of Christ ?
1 Cor. 6 : 18 ; Gr., . . . but who porneuon, prostituting himself,
or, committing fornication, eis, in, or, against, his own soma [i. e.,
in, or, against, himself] sinneth.
1 Cor. 6:19; Gr., soma, for the whole breathing person.
1 Cor. 6 : 20; Gr., . . . glorify God en, through, by means of,
the soma of you, and en the pneuma, breath, of you, [The body
and the breath constituting the whole corporeal breathing person ;
and Gen. 2 : 7 shews, by psuche in place of pneuma, that they both
mean the same, namely, breath.]
1 Cor. 7:5; Gr., ... in order that scholazete, ye may give atten
tion to, fasting : Ital., for to attend to fasting: Rheims, that you
may give yourselves to, &c. : E. V., that ye may give yourselves to
fasting. [We have had fasting expressed by depressing the psuche,
breath.] 1 Cor. 7 : 35 ; E. V., ... a snare upon you.
1 Cor. 7: 37; Gr., But who hath stood immoveable in the
kardia, not having natural impulse : Lat., in his cor, not having
occasion, or, need: Rheims, For he that hath determined being
steadfast in his heart, having no necessity : Ital., But who standeth
firm in (his) cuore, and not hath necessity : see E. V.
1 Cor. 10:6; Gr., . . . for the not to be us eagerly desirous of
bad [things, understood] : Ital., to the end that we not should
covet things wicked : E. V., to the intent we should not lust after
evil things. [We have had, the psuche desiring eagerly, longing
for.] 1 Cor. 13:3; Gr., . . . kai, yea, though I resign the soma of me
[i. e., myself] in order that kauthesomai, I may be burned : [kau-
thesomai is the first person singular.] Lat, my corpus, (by synecd.
the whole man, says Donnegan) that ardeam, I may burn : Rheims,
and if I should deliver my body to be burned: Ital., and should
give the my corpo to be burned : E. V., and though I give my body
to be burned : [The Rheims, and Italian of the verse may suit their

292 THEOLOGY OF THE BIBLE.
Orthodox notion, that what Orthodoxy calls the soul is the person:
and so, that the soul may give its body to be burned. There is
no such nonsense in the Greek of the verse, nor in the Latin. But
King James's Ecclesiastics chose to follow the Rheims, or the
Italian, as suiting their orthodoxy.]
1 Cor. 14:7; Gr., Just as ta, those, or, the, apsucha, [plural of
apsuchos, compounded from a, the privative or negative particle,
andpsuche, breath, psucho, to breathe,] without breath, [for without
life,] phonen, sound, or, voice, giving : The Lat. is, without anima :
The Italian is, Things inanimate : i. e., without anima, breath :
Rheims, Even things without life giving sound, whether pipe or
harp : E. V., The same, except that it begins the verse with And.
1 Cor. 15 : 45 ; Gr., Thus also it is written," egeneto the first man
Adam eis psuchen zosan : " [quoting the very Greek words in Gen.
2 : 7,] " egeneto eis psuchen zosan," was born into, or, was made into,
a breath breathing : The Latin has the same words here as_ in
Gen. 2 : 7, "factius est in animam viventem," was made into a breath
living : The Rheims, in 1 Cor. 15 : 45 is, The first man Adam was
made into a living soul : The Italian is, The first man Adam was
made into anima vivente, a breath alive, or, living : The E. V. is,
The first man Adam was made a living soul. [The Douay of the
Old Testament gives nothing for the Heb. preposition I, Greek, eis,
Lat., in, in Gen. 2:7; and the Ital., and the E. V., give nothing
for it there. The Rheims, which was published twenty-seven years
before the Douay, and thirty years before the E. V., gives, was
made into, &c, as the Heb., the Gr., and the Lat, have it in Gen.
2 : 7. And even the Italian, in 1 Cor. 15 : 45 gives, was made
into, &c. But the E. V., having followed the Douay, and Italian, in
Gen. 2 : 7, in not giving into, was unwilling to give into in 1 Cor.
15 : 45, though even the Italian there does. "The man was made
into a living soul," (by imparting to the inanimate organism the
breath of life,) is an affirmation in precise language that it was
the corporeal mau that was made into a living soul, or, if the
reader prefer, became a living soul. And the corporeal breathing
creature is the only living soul known to the Bible.
In this epistle Paul does not once use as a word of his own
the word psuche. He does not once use the idiomatic phrase with
psuche. The reader has observed several passages where he might
have used the idiom. Paul has no difficulty in getting along
without the word psuche.]

THEOLOGY OF THE BIBLE. 293

2 CORINTHIANS.
2 Cor. 1 : 11 ; Gr., . . . . many faces: Lat., Rheims, Ital., and
E. V., many persons, [face in the New Testament, as in the Old,
is used as equivalent to psuche, Heb., enphsh, by Synecd.]
2 Cor. 1 : 23 ; Gr., But I a witness God invoke on the my
psuche, that ... I came not, &c. : [On my life I declare, is a com
mon expression with us : sometimes We say, upon my soul, &c.
These expressions, like that of Paul, are strong expressions for,
upon my word. Indeed this is the meaning; for psuche, breath, is
equivalent to word.] Lat, But I a witness God invoke upon my
anima : ItaL, Now I call God for witness on my anima : Rheims,
But I call God to witness upon my soul: E. V., Moreover I call
God for a record upon my soul.
2 Cor. 2: 10; Gr., face: Lat, and Rheims, person: Ital., cos-
petto, presence : E. V., person: Margin, or, sight.
2 Cor. 6 : 17 ; E. V., ... be ye separate, and touch not the un
clean (thing) ; [We have had, the en-phsh, Gr., psuche, that touch
eth, &c]
2 Cor. 7:15; Gr., And the splagchna, entrails, &c. : (" especially
the heart and liver ; the entrails, as the seat of passion, or feel
ing. Metaphor., compassion," says Donnegan.) Lat, viscera, the
entrails, of him : ItaL, Therefore also he is much more emboweled
towards you: Rheims, And his bowels are more abundantly to
wards you : E. V., And his inward affection is more abundantly to
ward you.
2 Cor. 8 : 12; Gr., For if the prothumia, ready will, or, ardour,
zeal, be before : Lat, For if the will in readiness be : Rheims, For
if the will be forward : Ital., For if there be the readiness of the
mind: E. V., . . a willing mind. [We have had in the ItaL, and
E. V., mind where the Heb. is enphsh, and the Gr. psuche.]
2 Cor. 8 : 16 ; E. V., . . . which put the same earnest care into
the heart of Titus, [We have had in the ItaL, and the E. V., heart
where the Heb. is en-phsh, and the Gr. psuche.]
2 Cor. 10 : 10 ; Gr., . . . but the presence of the soma of him
weak, or, feeble. [Soma here means the whole breathing person ;
equivalent to enphsh, Gr., psuche, so often used for the whole
breathing person.]
2 Cor. 11 : 7; Gr., . . . myself tapeinon, depressing, lowering,
humbling. [We have often had this Gr. verb used with psuche.]

294 THEOLOGY OF THE BIBLE.
2 Cor. 12 : 15 ; Gr., I moreover very willingly will expend and
be expended for the psuchon of you : Lat, for your animas : ItaL,
for your anime : Rheims, But I most gladly will spend and be
spent myself for your souls : E. V., And I will very gladly spend
and be spent for you. >

GAL ATIANS.

Paul does not use the word psuche in Galatians. The reader
of Galatians in the English Version will observe several places
where he might have used it.

EPHESIANS.

Ephes. 5 : 28 ; Gr., So ought the men [men] to love their own
women [i. e., their wives] as their own somata, bodies : [living
bodies, of course : as their own bodies, means, as themselves, equiv
alent to, as the psuchas of them.] The Lat. word used in Ephesians
5 : 28, is corpora, plural of corpus ; by Synecd., says Donnegan, the
whole man ; which is plainly the meaning here.
Ephes. 5:29; Gr., For no one ever the flesh of himself hated ;
[i. e., ever hated himself.]
Ephes. 6:6; Gr., Not with eye-service, as seeking to please
men, but as servants of the Christ, doing the will of God from, or,
out of, psuche, breath, [for, desire, affection :J Lat, from, or, out of,
the mind: ItaL, of, or, from, mind, or, understanding: Rheims,
from the heart : E. V., from the heart.
[Paul uses psuche but once in Ephesians : and there the Lat.
and Ital. render it mind: and the Rheims and E. V., heart.]

PHILIPPIANS.

Philip. 1 : 8 ; Gr., For, a witness of me is God, [Equivalent to
bis (Paul's) expression in 2 Cor. 1 : 23, 1 call God a witness on the

THEOLOGY OF THE BIBLE. 295
my psuche : And the E. V., here is, For God is my record ; and in
2 Cor. 1 : 23, the E. V. is, I call God for a record upon my soul :]
how I long for, or, desire earnestly, all you en, in, or, through, en
trails, or, bowels, of Jesus Christ. [We have had long for, expressed
by psuche, breath, breathing after.]
Philip. 1 : 20 ; Gv., . . . kai, even, or, also, now, shall be extolled
Christ en, through, by means of, the soma of me, [i. e., through, by
means of, me,] whether dia, through, or, by means of, life, or, dia
death. [It is only the living body, living person, that can die. We
hear Orthodoxists say, death of the body ; an absurdity not found
in the Bible. It has no such lauguage as, the death of the body.]
Philip. 1:27; Gr., . . . that ye remain fixed in one pneuma,
breath, with one psuche (breath, for) with one consent, or, accord,
fighting together te, [the Gx. article in the dative without any pre
position,] in the, belief, or, faith, of the good news : Lat, in one
spiritus, breath, unanimes, (with one breath, for,) with one consent,
or, accord, (and so defined,) labouring together in the faith of the
good news : Rheims, that ye stand fast in one spirit, with one mind
(Gr. psuche) labouring together for the faith of the Gospel: ItaL,
that ye stand fast in one spirito, fighting together of one same
mind per, in, through, or, by, the faith of the good news : E. V.,
that ye stand fast in one spirit, with one mind striving together
for the faith of the Gospel.
Philip. 2:2; Gr., . . . sumpsuchoi, [compounded of sun, to
gether, and psucho, to breathe,] breathing together, [i e., agreeing ;
expressed in 1 : 27 by With one psuche:] Lat., unanimes, of one
breath, [for the Gr. sumpsuchoi :] Rheims, being of one accord :
ItaL, (being) of one mind: E. V., (being) of one accord.
Philip. 2: 19; Gr., ... in order that also I eupsucho, [com
pounded of eu, well, easily, and psucho, to breathe,] may breathe
well, or, freely [for, that I may be of good courage, or, consolation,]
knowing ta, these [things] concerning you : Lat., that et, also, I in
good mind may be, &c. : ItaL, in order that I also, having known
your state, may be inanimato, inbreathed : [for, encouraged ; giv
ing that I may be inanimato for the Gr., that I eupsucho:] The
Rheims is, that I also may be of good comfort, when I know the
things concerning you : E. V., that I also may be of good comfort,
when I know your state. [Taken partly from the Rheims, and
partly from the Italian.]
Philip. 2: 20; Gr., For no one have I isopsuchon, [compounded
from isos, like, and psucho, to breathe,] like breathed: [i. e., breath-

296 THEOLOGY OF THE BIBLE.
ing together, for, agreeing in sentiment, or, feeling; equivalent to
conspiring, from the Lat. con, together, and spiro, to breathe ; i. e.,
of like spirit; spirit being the most usual Douay, Rheims, and
E. V. word for the Lat. spiritus, its noun from spiro, to breathe.]
E. V., like minded.
Philip. 2 : 26 ; Gr., Since longing for, or, desiring earnestly, he
was, all you, and being dejected,
Philip. 2 : 30 ; Gr., Because dia, through, by, the work, or, la
bour, concerning the Christ, unto death he drew near, exposing
himself to danger in, or, as to, the psuche, in order that he might
fill up the of you want of the on the side of me public service : The
Lat. has, yielding his anima: ItaL, For he is been well nigh the
death per, through, by, in, the work of Christ, having exposed to
risk his own life for to supply the defect of your service towards
me : Rheims, Because for the work of Christ, he came to the point
of death, delivering his life, that he might fulfil that which on your
part was wanting towards my service : See E. V. ; It gives, not
regarding his life.
[In this epistle Paul use psuche twice, namely, 1: 27; 2: 30.
In the first, the Lat. has a word from anima ; and in the second
has the word anima. In 1 : 27 the Rheims, the ItaL, and the E.V.,
have mind. In 2 : 30 the Rheims, the ItaL, and the E. V., have
life. He uses psuche and psucho in composition with other words, in
three places, namely, 2 : 2, sumpsuchoi, breathing together, for,
agreeing: 2: 19, eupsucho, breathe well, or, freely: 2: 20, isopsu-
chon, like breathing, breathing alike, i. e., agreeing in sentiment, or,
feeling. And we have had other compounds with psucho, namely,
ekpsucho, to breathe entirely out, i. e., to exspire, die : anapsucho,
to breathe in, or, up and down, or, thoroughly : apsuchos, without
breath, for, wanting courage ; without soul, to use the E. V. word
so often given for psuche, oligopsuchos, of little breath, for, of little
courage. And we have in the Gr. Lexicon, apsucheo, to be without
breath, defined, to be inanimate, lifeless ; to faint: apsuchia, de
fined, want of soul, or, life ; inanimation ; state of fainting ; pusil
lanimity, cowardice, or dejection. And we have in the Lexicon,
empsucho, to inbreathe, defined, to animate, vivify, quicken, (i. e.,
to make alive) ; and empsuchos, inbreathed, defined, animated, liv
ing. Empsucho, to inbreathe, is equivalent to empneo, to inbreathe,
the verb we have had in Deut. and Joshua, compounded of en, in,
and pne5, to breathe ; from which verb pneo is the Gr. pneuma,

THEOLOGY OF THE BIBLE. 297
breath. Pneuma is the Greek noun for which the Lat. gives
spiritus, the ItaL, spirito, and the Douay, Rheims, and E. V., so
often, spirit. Can any one ask stronger additional proof of the
meaning of psuche than these numerous compounds afford ?]

COLOSSIANS.

Col. 2:18; Gr., . . . inconsiderately phusioumenos, inflated,
puffed up with pride, by the noos, thought, or, opinion, of the flesh
of him: [i. e., of himself :] Lat, in vain, or, to no purpose, puffed
up by the thought, or, sense, of his flesh : Rheims, in vain puffed
up by the sense of his flesh : ItaL, being rashly puffed up by the
mind of his flesh : E. V., vainly puffed up by his fleshly mind.
Col. 3 : 23 ; Gr., And every ho, that, whatever ye do, ekpsuches,
from breath, [i. e., in earnest] do ye : Lat, from mind do ye : Ital.
And ... do ye from mind: Rheims, Whatsoever you do, do (it)
from the heart : E. V., And whatsoever ye do, do (it) heartily.
[In Colossians Paul uses psuche but once ; and for it, the Lat.
and Ital. give mind; the Rheims, from the heart; the E. V.,
heartily.]

I THESSALONIANS.

1 Thess. 2 : 4 ; Gr., . . . but to God the examining into the kar-
dias, hearts, souls, minds, of us. [The one word kardia, Rheims,
and E. V., heart, expresses all that is expressed by the cumulated
words before used by some of the Scripture writers.]
1 Thess. 2:5; Gr., . . . God a witness : [See before, 2 Cor. 1 :
23 ; Philip. 1 : 8.]
1 Thess. 2 : 8 ; Gr., . . . Thus longing for, or, desiring eagerly,
yon, we were contented to impart to you not only to, that, or, the,
euaggelion, good angeling, good message, good tidings, of [i. e.,
proceeding from] God, but kai, also, or, even, the of ourselves
psuchas, [i. e., ourselves, or, our lives,] because dearly beloved to us
ye were become : Lat., but etiam, also, further, our animas : Rheims,

298 THEOLOGY OF THE BIBLE.
but also our own souls : because you were become most dear unto
us : ItaL, but also our own anime; because to us ye were beloved :
E. V. but also our own souls, because ye were dear unto us. [ TTs
and our own souls, i. e., ourselves, mean the same. Would Ortho
doxy have it that they could impart to others their own Orthodox
souls ?]
1 Thess. 5 : 14 ; Gr., . . . encourage the oligopsuchous, of little
breath : [L e., of little courage :] Lat., encourage pusillanimes, the
of little breath : ItaL, encourage the pusillanimi, of little mind :
[It should be pusillanime, of little breath.] Rheims, comfort the
feeble-minded: E. V., the same.
1 Thess. 5:23; Gr., But, or, indeed, may the God of the peace
of mind [of peace of mind, i. e., from whom is peace of mind,] him
self sanctify you perfectly complete : kai, yea, or, and, may com
plete the pneuma, and the psuche, and the soma of you, the breath
and the life and the person of you, amemptos, complete en, on, or,
at, the presence of the kurios of us Jesus Christ be conserved. (Con
serve, is defined by Walker, preserve without loss.) [Where pneu
ma and psuche (both meaning breath) come together, as here, one
of the secondary meanings of psuche is to be used. An instance of
this has occurred before in the same writer, Philip. 1 : 27. The Gr.
there is, in one pneuma, with one psuche. The Rheims, ItaL, and
E. V., there give mind for psuche. So here, 1 Thess. 5 : 23, the
pneuma, and the psuche, are to be rendered, the breath, and the
life ; and these being immediately followed by, and the soma, the
soma here means the living person. So that the three words to
gether express the complete living person ; breath, and life in con
sequence of breath, and the complete corporeal living person, as the
result of breath and life and soma. If the reader think it worth
while, he will find, by looking through these pages, that for psuche,
life is given 125 times in the Old Testament, 20 times in the Books
called Apocryphal, and 36 times in the New Testament] The Lat.
of 1 Thess. 5 : 23 is, May the God of peace, or, inward peace, sano
tify you per, by, or, in, all [things], ut, to the end that, integer, en
tire and whole, or, safe and sound, your spiritus, et anima et corpus,
your breath, and life and whole man, without complaint on, or, at,
the advent of our Dominus Jesus Christ may be saved. [In almost
all the places where life is given for psuche the Lat. word for psuche
is anima, and the Latin corpus is defined by Donnegan, " Synecd.
the whole man," as one of its definitions.] The Rheims of 1 Thess.
5 : 23 is, And may the God of peace himself sanctify you in all

THEOLOGY OF THE BIBLE. 299
things, that your whole spirit, and soul, and body, may be preserved
blameless in the coming of our Lord Jesus Christ : ItaL, Now the
God of the peace sanctify you himself wholly entire ; and may be
conservato, conserved, entire the your spirito, and the anima and
the corpo, without fault at the event of our Signor Jesus Christ :
E. V., And the very God of peace sanctify you wholly : and (I pray
God) your whole spirit, and soul, and body, be preserved blame
less unto the coming of our Lord Jesus Christ. [Why did James's
Ecclesiastics interpolate I pray God? And why did they give unto
before their words the coming, &c. ?]

2 THESSALONIANS.
2 Thess. 2 : 17 ; Gr., . . . encourage of you the kardias: [i. e.,
yourselves ; equivalent to the psuchas of you, in other places.]
2 Thess. 3 : 11 ; E. V., . . . busy-bodies, [i. e., busy persons,]
2 Thess. 3 : 13 ; Gr., But ye, brethren, lose not courage, or, de
spond not, (margin, faint not) well doing. [We have had, lose
courage, despond, faint, expressed with psuche. Paul does not use
psuche in this Epistle. The reader will readily observe several
passages in which he might have used the idiomatic phrase with
psuche.]

TIMOTHY, FIRST AND SECOND.
Paul does not use psuche in either of these Epistles. He uses
literal language.
In 2 Tim. 1 : 16 ; the Gr. is, . . . for, many times me anepsuxe
[from ana and psucho, see before,] he hath inbreathed me, for, re
vived my courage : Lat., hath comforted me: ItaL, for many times
he me hath recreated, or, comforted, or, refreshed : Rheims, because
he hath often refreshed me : E. V., for he oft refreshed me.
2 Tim. 2 : 26 ; Gr., And ananepsosin, they may recover again the
sober' senses out of tou diabolou, the accuser's, snare, being taken
alive, or, made prisoners, by him, eis, to, the will, or, desire, of him :
[We have had, snare to en-phsh. This is a personification of sin,

300 THEOLOGY OF THE BIBLE.
called the accuser.] The Lat. is, And they may come to their senses
again from the snares of the diabolus : [The Lat. has no word dia-
bolus : it is the Gr. word.] ItaL, So that, returned to sane mind,
they may go out of the snare of the diavolo, (defined by Graglia,
devil, evil spirit,) [i. e., spirit of evil, breath, for, disposition, tem
per, of evil,] by which they were been caught, per, by, or, through,
(to do) [i. e., by doing] his will: [The Ital. of evil is easily made
into devil. The ItaL de, of, before evil, would be deevil; but when
two e's come together one is struck out arid an apostrophe used,
thus, d'evil. And all Orthodoxy had to do was, to strike out the
apostrophe, and write devil. If we personify this spirit of evil, and
call it devil, then we have in the ItaL, also, a personification of sin,
or of the disposition to sin.] The Rheims of the verse is, And they
may recover themselves from the snares of the devil, by whom they
are held captive at his will : [Very good Romanism :] E. V., And
(that) they may recover themselves out of the snare of the devil,
who are taken captive (Margin, " Gr., taken alive,") by him at his
will. 2 Tim. 3:2; Gr., For shall become the men [men] lovers of
themselves : Rheims, of themselves : ItaL, of their own selves: E. V.,
of their own selves. [We have had themselves for the psuchon of
them.]

TITUS.
Paul does not use psuche in his Epistle to Titus. He uses
literal language.

PHILEMON.

Paul does not use psuche in this Epistle. He might have used
it in several places.
Philem. v. 7 : Gr., . . . for the entrails, or, bowels, of the holy
are refreshed by thee. [We have had refreshed expressed by, re
store the psuche, breath.]
Philem. v. 19 : E. V., . . . how thou owest to me even thine

THEOLOGY OF THE BIBLE. 301
own self [equivalent to, the psuche of thee, the breath, for, life, of
thee, as elsewhere expressed.]
Philem. v. 20 : Gr., . . . refresh of me the entrails, or, bowels,
[equivalent to refresh the psuche, breath, of me.]

HEBREWS.

Heb. 4 : 12 ; For zon, breathing, or, living, ho, Jhat, logos,
word, of [proceeding from] God, and effective, and more cutting
than any sword twice cutting, or, two-edged, kai, yea, or, even,
passing, or, penetrating, achri, until, or, quite through to, partition
of psuche and pneuma, of joints and marrows, (metaphor., says
Donnegan, the innermost part, the brain,) kai, yea, kritikos, a critic,
of reflections, or, meditations, and thoughts of kardia : The Lat. is,
. . . et, even, extending,, or, reaching along, to the compartment
animae ac spiritus, of breath and breathing : ItaL, e, yea, reaching
to the division of the anima, e, yea, or, and, of the spirito : Rheims,
and reaching unto the division of the soul and the spirit: E. V.,
piercing even to the dividing asunder of soul and spirit. [In Or
thodoxy, soul and spirit mean the same. ¦ What could James's Or
thodox Ecclesiastics have understood by, dividing asunder of soul
and spirit ?]
Heb. 6 : 18; Gr., In order that dia, through, or, by means of,
two things steadfast, or, unalterable, . . . enduring consolation we
might have, hoi, who, flying to obtain the before lying, or, before
set, hope.
Heb. 6: 19; Gr., Which as an anchor we have of the psuche,
breath, [for desire, or, breathing after,] both secure and steady,
and entering into to, the, interior, or, more inward, of the covering,
or, curtain, or, vail. .
Heb. 6 : 20 ; Gr.,Where prodomos, a forehouse, or, vestibule, for,
or, in behalf of, us entered in Jesus according to the order, or,
function, of Melchisedec, a high priest being made eis ton aiona,
for man's estate, or, for ever: Lat., v. 19, Which as an anchor we
have to the anima secure and steady, and going in even to the
more inward of the covering, or, vail : v. 20, ubi, in which place,
or where, a goer before entered Jesus, according to the order, or,
succession, of Melchisedec a chief priest made for ever:

302 THEOLOGY OF THE BIBLE.
[The Greek, and the Lat., express beautifully here the glorious
idea, that Jesus died and entered the tomb, the covering, or, veil,
(as the Gr. and Lat. have it) ; and that the hope of Christians is
as an anchor cast within his tomb, secure and steady, which will
hold until they who are buried in him shall be made partakers of
his resurrection. That by thus dying and entering the tomb, and
being raised from the dead, Jesus was made a high priest, preach
ing, announcing, angeling, to man the glad tidings of a life from the
grave to them who die in him :] The Ital. has, like an anchor se
cure and firm, or, fast, of the anima, and that entereth even to the
within of the vail : v. 20, Where entered for us, (as) a forerunner,
Jesus, made forever high priest, according to the order of Melchis
edec : Rheims, v. 18, That . . . we may have the strongest comfort,
who have fled for refuge to hold fast the hope set before us ; v. 19,
Which we have as an anchor of the soul, sure and firm, and which
entereth in even within the veil ; v. 20, Where the forerunner Jesus
is entered for us, made a high priest for ever, according to the
order of Melchisedec : See the E. V. of the verses.
Heb. 7:5; Gr., ... of the brethren of them, although having
come out of the haunches of Abraham. [We have had in the Old
Testament, psuchai out of the haunch of Jacob.]
Heb. 7 : 27 ; Gr., . . . himself having offered up, [see John 10:
11, 15, 17, the psuche of him.]
Heb. 8 : 10; Gr., . . . giving ordinances of [proceeding from] me,
into the dianoia, thought, or, understanding, of them, kai, even,
upon the kardias of them I will write them.
Heb. 9 : 7 ; E. V., . . . which he [the high priest] offered for him
self, and the ignorances of the people. [In the Old Testament we
have atonement offered for psuchas.]
Heb. 10: 10; Gr., . . . through the offering of the soma of Jesus
Christ. [Soma, here, means the living person.]
Heb. 10: 22; E. V., Let us draw near with a true heart, Gr.
kardia. Heb. 10: 38; Gr., "Yet, or, but, the just on account of, or, in
consequence of, faith, shall live again : [i. e., he who shall be ac
counted just through faith in Christ :] kai, but, if he shrink from
cowardice, not will consent the psuche of me to him." [This is
given in the Greek as a quotation.]
Heb. 10: 39; Gr., We, but, not are of cowardice to, or, for,
apoleian, loss, perdition, destruction, death; [i. e., death as a final
ity ; for to death in the common acceptation all are subject ;] but

THEOLOGY OF THE BIBLE. 303
of faith to, or, for, peripoiesin, acquisition, of psuche, breath, life :
[i. e., from the grave:] Lat., to, or, for, acquisition of anima: ItaL,
to cause gain of the anima : Rheims, But we are not the children
of withdrawing unto perdition, but of faith to the saving of the
sold. E. V., But we are not of them who draw back unto perdition ;
but of them that believe to the saving of the soul.
Heb. 12 : 3 ; Gr., . . . That not ye be distressed, in the psuchais
[dative plural of psuche] of you dissolving, or, relaxing : Lat., in
your minds fainting, or, failing : ItaL, in order that, fainting in the
mind, ye may not be overcome. Rheims, that you be not wearied,
fainting in your minds : E. V., lest ye be wearied and faint in your
minds. Heb. 12 : 5 ; E. V., My son  , nor faint when thou, &c.
[The same Gr. verb is used here as in v. 3.]
Heb. 13 : 11 ; Gr., For of zoon, breathing creatures, of which is
brought the blood for sin into the holies, &c : Lat., of those ani-
malium, breathing creatures : ItaL, For the corpi of the animali
whose blood is brought to the sanctuary, &c. Rheims, For the bodies
of those beasts, whose blood is brought into the Holies, &c: E. V.,
For the bodies of those beasts, whose blood is brought into the
Sanctuary, &c.
Heb. 13 : 15 ; E. V., ... let us offer the sacrifice of praise to God,
that is, the fruit of (our) lips, &c. [lips is equivalent to psuche ; for
the lips can't praise without breath.]
Heb. 13: 17; Heb., Yield tois, to those, heading you, kai, yea,
or, and, yield, or, obey, you: for they watch vigilantly over, or,
for the protection of the psuchon [genitive plural of psuche] of you,
[you and the psuchon of you mean the sariie.]

JAMES.
James 1:8; Gr., Aner, a'man, dipsuchos, [compounded from
dis, double, andpsuche, breath, psucho, to breathe] double breatKd,
unsteady in all the ways of him : Lat., double in mind: ItaL, A
man double of cuore, unstable in all his ways : Rheims, A double-
minded man (is) inconstant in all his ways: E. V., A double-
minded man (is) unstable in all his ways.
James 1 : 14 ; Gr., But every one is tried, by his own
longings, or, eager desires, drawn along and snared, or, captured.

304 THEOLOGY OF THE BIBLE.
[We have had enphsh, Gr., psuche, snared; and we have had,
longing, eager desire, expressed by enphsh, Gr., psuche.]
James 1:21; Gr., . . . en, in, meekness receive ye the emphuton,
inspired, [i. e., the inbreathed,] word, the being able sosai, to
bring back safe from death, the psuchas^ of you : [i. e., you :] Lat.,
your animas : [The Lat. has not the verb salvo.] ItaL, receive ye
with meekness the word ingrafted in you, the which is able to save
your anime : Rheims, with meekness receive the ingrafted word,
which is able to save your souls : E. V., the same.
James 1 : 22 ; E. V., . . . deceiving your own selves, [equivalent
to, the en-phshs, Gr., psuchas, of you ; for which we have in E. V.,
yourselves.] James 2:16; Gr., . . . useful for the soma, [i. e., the living
person ; equivalent to psuche.]
James 2 : 26 ; Gr., For as the soma apart from pneuma, breath,
nekron, dead, or, a dead body, is, &c : The Lat. gives spiritus for
pneuma : The Ital, spirito : Rheims, without the spirit : E. V.,
without the spirit, (margin, " or, breath") [without breath, as in
Gen. 2 : 7, the inanimate organism, before nshme, breath, was im
parted to it, had not life ; was dead.]
James 3:2; Gr., . . . this a perfect, or, finished, man, able to
govern by a bridle kai, even, the whole soma. [Soma here means
the living person ; equivalent to psuche.]
James 3:3; Gr., . . . and the whole soma of them [the living
horses] we convey from one place to another. [Soma here means
the living horse, equivalent to enphsh, Gr., psuche; for every
breathing creature is an enphsh, Gr., a psuche, in the Bible.]
James 3:6; See this under Mat. 10 : 28.
James 4:2; Gr., Ye desire eagerly, . . . and aspire anxiously
after, &c. [Both these are frequently expressed with psuche, breath,
and with pneuma, breath : To desire eagerly is, to breathe after ;
and to aspire is, to breathe after, as in 4 : 5.]
James 4:5; Gr., Whether think ye that vainly he, that, Scrip
ture saith • " To envy, or, jealousy, longeth for, or, desireth earn
estly, the pneuma which dwelleth in us ? "
James 4:8; Gr., . . . dipsuchoi, double breath'd : Lat, double
in mind: ItaL, double of mind: Rheims, and E. V., douhle-minded.
James 4:10; Gr., Depress, or, humble, yourselves. [We have
had, depress, humble, the psuchas of you.]
James 4 : 14 ; Gr., . . . for what the zoe, breath, of you ? gar,
indeed, or, for, atmis, steam, or, a vapour, it is, he, which, for a

THEOLOGY OF THE BIBLE. 305
»
little appearing, but then disappearing : [This is a perfect descrip
tion of the breath outbreathed as it sometimes appears, like steam,
or a vapour, and quickly disappears.] The Lat. gives, for what is
your life ? vapour, steam, or, a vapour, it is, &c. : The Douay,
ItaL, and E. V. give, for what is yom- life? It is a vapour, &c. [It
is plain that the Gr. zoe in the verse means breath : zoe is from the
Greek verb zao, to breathe, an onomatopoietic word, as before seen.
The language of Scripture, throughout, is wholly unsuited to the
Orthodox dogma, inherent immortality, the immortal soul, immor
tal spirit. And life, given by the Lat., the Rheims, the ItaL, and
the E. V., instead of breath, in this verse, making the verse read,
your life is a vapour, &c, is wholly unsuited to the Orthodox dog
ma, that each of us has inherent immortality, — a life never to end.]
James 5 : 19, 20; Gr., Brethren, if any one en, among, you be
led astray from the truth, and any one epistrepse, turn round, or, turn
back, him, v. 20, Know he, that ho, who, epistrepsas, having turned
round, or, turned back, a sinful ek, from, or, out of, a going astray
of him, sosei, shall bring back safe, a psuche ek, from, or, out of,
death, kai, yea, or, and, shall cover, or, veil, a great number of sins :
Lat., v. 19, if any one of you shall have wandered from the truth,
and any one converterit, shall turn about, him, v. 20, He ought to
know that who shall cause converti, to be turned about, a sinner
from the wandering of his way shall make sound the anima of him
[i. e., him] out of, or, from, death, &c. : Rheims, if any of you err
from the truth, and one convert him ; v. 20, He must know, that
he who causeth a sinner to be converted from the error of his way,
shall save his soul from death, &c. : ItaL, if any one of you go
astray from the truth, and somebody him converte, turn, change, or,
convert ; Know he, that who shall have convertito, turned, changed,
or, converted, a sinner from the error of his way, shall save an ani
ma from death, &c. : See E. V. [It is plain that the Gr. in v. 20,
shall bring back safe a psuche, breath, (i. e., a person) out of, or,
from, death, means, shall cause his resurrection out of death. It
cannot mean, shall save him from dying. And Donnegan defines
the verb sozo, whence sosei, to bring back safe ; giving also, to pre
serve, keep safe ; and Groves, among his definitions, gives, deliver,
rescue, bring safe, giving, also, to save, preserve. And the Greek
noun soteria, from the same verb, Donnegan defines, recovery, res
toration ; giving, also, preservation, protection : and Groves defines
it, redemption, deliverance, salvation, giving, also, preservation,
safety. And the Gr. noun soter, from the same verb, Donnegan
20 *

306 THEOLOGY OF THE BIBLE.
defines, a saviour, one who recovers what was lost ; giving, also,
preserver, protector : and Groves defines it, deliverer, saviour ; giv-
ino-, also, preserver. And even in Orthodoxy save, and salvation,
are used to denote a state beyond the grave. By salvation, saved,
saving, E. V., to the saving of the soul, Orthodoxy means, what it
calls a blessed immortality: and it tells its disciples that death, in
reference to those who die in sin, means, an immortality of misery.
Ha^ng thus shewn the two meanings in which the Gr. sdzo and
its derivatives are used, it is proper to inform the reader that in the
Heb. there are words which are used in like different senses ; and
that there are many instances of paronomasia, what we call, play
upon words, in the Hebrew. Gesenius gives many instances. Un
der Ibb he gives the Heb. words in Job 11 : 12, and says, there is a
paronomasia in that verse : he renders the Heb. thus : but man (is)
empty, (and) void of understanding ; the next clause in the verse
he gives thus, and man is born (like) a wild ass's colt. See the v.
in the E. V. Under Ibsh he gives the Heb. words in Job 29 : 14,
and says, there is a play on the double use of this word in that
verse. He renders the first clause in that verse thus : I have put
on righteousness, and it has put me on : i. e., says he, I am covered
without with righteousness as a garment, and within it wholly fills
me. Connected with this latter use, says he, is the expression by
which the spirit of God is said to put on any one, i. e., says he, to fill
him ; citing Judges 6 : 34 ; 1 Chron. 12 : 18 ; 2 Chron. 24 : 20 : Com
pare, says he, Luke 24 : 49. [In Judges 6 : 34, the Heb. is, u,
But, ru-ach, a breath, of (i. e., proceeding from) Jehovah Ibshe, put
on, Gideon : (i. e., says Ges., filled him :) Douay, But the spirit of
the Lord came upon Gideon, and he sounded the trumpet : E. V.,
But the Spirit of the Lord (Margin, a wisdom and a courage di
vinely inspired. — Ed.) came upon Gideon, and he blew a trumpet.
[How blow without ru-ach, breath ?]
In 1 Chron. 12: 18, the Heb. is, u, But, ru-ach, a breath, Ibshe,
put on (i. e., says Ges., filled) Amasai, chief of those thirty, To
thee, David, &c. : [ru-ach, breath, here means, a word, or, speech,
spoken to David :] Douay, But the spirit came upon Amasai the
chief among thirty, (and he said : inserted :) We are thine, O
David : E. V., Then the spirit came upon Amasai, (who was) chief
of the captains, (and he said,) Thine (are we,) David, &c. In 2
Chron. 24 : 20, the Heb. is, And ru-ach, a breath, of [i. e.-, proceed
ing from] God Ibshe, put on (i. e., filled, says Ges.,) Zechariah, son
of Jehoiada that priest, and he stood up, or, arose, above, or, over,

THEOLOGY OF THE BIBLE.

307

the people, and spoke, or, said, to them : [How speak, or, say,
without ru-ach, breath ?] Douay, The spirit of God then came upon
Zachariah, and he stood . . . , and said to them : E. V., And the
Spirit of God came upon . . . and said unto them, &c. The Greek
in Luke 24 : 49 is, . . . till endusesthe, ye put on, strength, or, vig
our, power, from on high : Rheims, till you be endued with power
from on high: E. V., the same.
The Rev. John Macnaught has at large and well shown, in his .
work on Inspiration, that the pious writers of the Old Testament
ascribed every thing good ni man, and in what we call nature, to
the ru-ach, breath, spirit, of God, (i. e., the breath of holiness, used
for, divine influence.) In conclusion, he says : " Whatever, in the
common thoughts of ordinary men, or in the cleverness and genius
of extraordinary men, in the poetry of the Psalmist, or in the pre
dictions and moral teachings of the prophet, whatever, in any or
all these matters, or in aught else, was good, the Bible writer at
tributed to the ru-ach of God." This ru-ach of God, of the Old
Testament, is the breath, spirit, of holiness of the New Testament,
called by the Rheims, and the E. V., the Holy Spirit, the Holy
Ghost. Under mshq Ges. gives the Heb. words in Gen. 15 : 2, and says
There is a play on this word in that verse ; where he renders what
he calls the difficult and much-discussed passage thus : Son of pos
session (i. e., says he, possessor) of my house, he son of Damascus
(i. e., says he, a Damascene) Eliezer. Under the Heb. word sir he
gives the Heb. words in Eccl. 7 : 6, and says, there is a play of
words in that verse, thorns, briers, being so called, says he, from
the idea of boiling or bubbling up, a notion which is applied to the
redundant and luxuriant growth of plants, citing Isai. 34 : 13 ; and
sir, a pot, being so called, says he, from boiling and bubbling, citing
Jer. 1 : 13; Ezek. 11 : 3, 7; 24: 3, 6.' Under srr he gives the
Heb. words in Jer. 6 : 28, and says, there is a play of words in that
verse. And under obri he gives the Heb, words in 1 Sam. 13: 3,
and says, there is a paronomasia, play of words, in that verse. And
under phht he gives the Heb. words in Isai. 24 : 17, and says, there
is a paronomasia in that verse. And under shmnim he gives the
Heb. words in Gen. 27 : 39, and says, there is a play of words in
that verse. And under shshi he cites Ezek. 16 : 13, where the He
brew has the words shshi u mshi, and says, there is a paronomasia,
with the word mshi. A reader of the E. V. would not know that
there was a single instance in the Bible of such a way of speaking

308 THEOLOGY OF THE BIBLE.
as a paronomasia, a play upon words. It has always been, as far
as we know, and it is to this day among ourselves, a frequent mode
of speaking. And when we have learned that it is frequent in the
Hebrew Scriptures, the Old Testament, we are prepared not to be
surprised to find it in the New Testament, particularly in the say
ings of Jesus, whose mode of speaking partook more of the enig
matical than that of any of his disciples.

1 PETER.

1 Pet. 1:9; Gr., komizomenoi, obtaining, recovering, [i. e., in
the prospect of obtaining, recovering ; for they certainly did not
obtain it before their death,] the telos, aim, end, issue, of the faith
of you, soterian, a restoration, recovery, psuchon, of breaths : [for,
of lives :] Lat, Bringing again, or, getting the end, or, purpose, of
your faith, the life of animas : ItaL, obtaining, or, getting, the end
of your faith, the health, or, safety, of the anime : Rheims, Receiv
ing the end of your faith, (even) the salvation of (your) souls : E.V.,
the same.
1 Pet. 1 : 17; Gr., . . . faces ; Lat, Rheims, ItaL, and E. V.,

1 Pet. 1 : 22 ; Gr., The psuchas of you [i. e., yourselves] having
purified en, through, by means of, the obedience [obedience] of the
truth dia, through, by means of, by the aid of, pneumatos, a breath,
spirit, [proceeding from God, i. e., by the aid of divine influence,]
to, or, into, philadelphian, a fraternal love, unfeigned ; out of a
clean, or, pure, kardia one another love cordially : Lat., Your ani
mas : Rheims, Purifying your souls in the obedience of charity,
with a brotherly love, from a sincere heart love one another earn
estly : [The Lat. and the Rheims, do not render the Gr. pneuma in
the verse :] ItaL, You having purified your anime, per, through, or
by, the obedience [obedience] to the truth, per, through, or, by,
the spirito, [i. e., katf exochen, by way of eminence, the breath,
spirit, of holiness, proceeding from God, called elsewhere in the
Rheims, and E. V., the Holy Spirit, the Holy Ghost. In 1 Chron.
12 : 18, the Heb. word ru-ach is used in the same way, i. e., alone,
by way of eminence, as above ; and the Gr., pneuma, Lat., spiritus,
ItaL, the spirito, Douay, the spirit, E. V., the spirit, are, severally,

THEOLOGY OF THE BIBLE. 309
there used alone, in the same way, i. e., by way of eminence.] See
E. V. of 1 Pet 1 : 22.
1 Pet. 1 : 24 ; Gr., For " Every flesh as, or, just as, or, like,
grass," &c, [a quotation, and so given in the Rheims. Flesh here
means, living creature, equivalent to psuche.]
1 Pet. 2:11; Gr., Dearly beloved, I conjure as sojourners and
newly arrived, keep yourselves from ton, those, sarkikon, carnal,
or, pertaining to flesh, longings, or, eager desires, which make war
on, or, against, the psuche. [Donnegan defines sarkikos, pertaining
to the flesh, carnal, as opposed to spiritual, referring to New Tes
tament and Ecclesiastical authors. Spiritual, is holy, godly : it is
defined by Donnegan, pure, not fleshly.
1 Pet. 2:24; Gr., Who the sins of us himself bore in the soma
[living person, of course,] of him upon the wood.
1 Pet. 2 : 25; Gr.,.For ye were as sheep going astray : but ye
are turned back, or, brought back, now upon the shepherd and
episkopon, overseer, and protector of the psuchon of you: [i. e.,
of you:] Rheims, But you were as sheep going astray: but you are
now converted to the shepherd and bishop of your souls.
1 Pet. 3:4; Gr., But ho, that, hidden of the kardia man,
1 Pet. 3:15; Gr., But kurion the God agiasate, worship, or,
revere as sacred, ye, in the kardiais of you.
1 Pet. 3 : 20 ; Gr., . . . the ark, in which a few, that is, eight
psuchai were through-carried safely through the water: [This
doubling of a preposition by using it first in composition with a
verb and before the verb, and then before the noun, is very frequent
in the Hebrew, and in the Greek. And it is very frequent with us.
I have heard from a D. D. in the pulpit, convened together; where
as convened, (compounded of the Lat. con, together, and venio, to
come,) expresses the whole idea. Many other examples will occur
to the reader.] Lat., in which a few, that is, eight animae safe were
made through the water: Rheims, wherein a few, that is, eight
souls were saved by water : ItaL, in the which few anime, that is,
eight, were saved through midst of the water : E. V., wherein few,
that is, eight souls were saved by water. [Here we have, Gr.,
psuchai, Lat., animae, ItaL, anime, Rheims and E. V., souls, for
persons that went into the ark.]
1 Pet. 4 : 1 ; E. V., flesh, for, living person.
1 Pet. 4 : 19 ; Gr., Hence also hoi, those, suffering according to
the will of God, as to a faithful creator let them confide the psuchas
of themselves [i. e.. themselves] en, through, or, in, doing good :

310 THEOLOGY OF THE BIBLE.
Lat, commend their animas: Rheims, commend their souls: [i. e.,
themselves :] ItaL, recommend (to him) the anime of them : E. V.,
commit the keeping of their souls (to him), &c.
1 Pet. 5 : 6 ; Gr., Humble, or, depress, yourselves. [We have
had, humble, depress, the psuchas of you.]

2 PETER.
2 Pet. 2 : 7, and 8 ; Gr., And dikaion, just, Lot harassed, or,
distressed, E. V., vexed, by, &c. : v. 8, Gr., For by look and sound
or, eyes and ear, ho, that, dikaios, just, dwelling en, among, them,
day by day psuchen dikaian, a breath, soul, just by unjust works
tormented, or, tortured : The Lat. gives, For in sight and hearing
just he was, [nonsense,] dwelling among them, who from day to
day animam, [a, or, the,] anima, just by, or, with, unjust works
cruciabant, [in the plural, agreeing with them who, tormented, or,
tortured : Rheims, For in sight and hearing he was just : dwelling
among them, who from day to day vexed the just soul with unjust
works : ItaL, For that just, dwelling among them, by that which
he saw, and heard, tormentava, tormented, every day (his) just
anima [i. e., himself, just* Lot] by, or, through (their) wicked
works : E. V., For that just man dwelling among them, in seeing
and hearing, vexed (his) righteous soul from day to day with (their)
unlawful deeds.
2 Pet. 2:14; Gr., Eyes having replete, or, satiated, moichali-
dos [genitive of moichalis, an adulteress] of an adulteress, and rest
less of, or, from, error, or, sin, decoying, or, alluring, enticing,
psuchas [i. e., persons] not firm, or, unstable : Lat., Eyes having
full of adultery and of incessable misdeed, or, sin. decoying, allur
ing, or, enticing, animas not firm, or, unsteady : Rheims, Having
eyes full of adultery and of sin that ceaseth not : alluring unstable
souls : ItaL, Having the eyes full of the adultery, and that rest not,
or, cease not, from to transgress, or, to sin, enticing the anime un
stable : E. V., Having eyes full of adultery, (Margin, Gr., an ad
ulteress,) and that cannot cease from sin ; beguiling unstable souls.
2 Pet. 2:18; Gr., For, exceedingly bulky [metaphor., says
Donnegan, puffed up with pride and self-importance.- We have
had this expressed with psuche, breath :] of vanity, uttering max-

THEOLOGY OF THE BIBLE. 311
ims, or, apophthegms, deleazousin, [the same verb used in v. 14,]
they decoy, or, allure, entice, en, through, lusts, or, longings, of
flesh, of licentiousness, tous, those, ontos, really, flying, or, avoiding ;
them on error turning back: Lat, For lofty [words, understood]
of vanity speaking, pelliciunt, [the same Lat. verb used in v. 14,]
they decoy, or, allure, entice, in, or, with, longings of flesh of excess
in carnal pleasure those who a little while flee, or, shun, who in, or,
with, error are turned about : Rheims, For, speaking proud words
of vanity, they allure by the desires of fleshly riotousness, those
who for a little while escape, such as converse in error : ItaL, For
speaking things vain beyond measure puffed up, they entice through
concupiscence of the flesh, (e) through wantonness, those that were
a little shunning, or, avoiding, from them that converse in error.
E. V., For when they speak great swelling (words) of vanity, they
allure through the lusts of the flesh, (through much) wantonness,
those that were clean (margin, or, for a little, or, a while,) escaped
from them who live in error. [The word those, in this verse, (de
coying, &c, those]) answers to psuchas in v. 14, decoying, &c,
psuchas. The Rheims an d the Ital. miss the meaning of the latter
part of the verse ; and so does the E. V.]

1 JOHN.

1 John 3 : 16 ; Gr., en, through, or, by, this we have learned,
or, discerned, the love, [love] that ekeinos, [emphatically, says
Donnegan, that person, ekeinos, is here used emphatically for Jesus,]
huper, for, for the good of, us the psuche of him laid down : kai,
and, or, also, we ought huper the brethren, or, brethren, the psuchas
to lay down: Lat, through this we have known, or, understood,
the charity, or, love, (of God,) since that, or, because, forasmuch as,
he his anima pro, for, on account of, us laid down, and we ought
pro brethren, or, the brethren, animas to lay down. Rheims, In
this we have known the charity (of God), because he hath laid
down his life for us : and we ought to lay down (our) lives for the
brethren : ItaL, In, or, upon, this we have known, or, understood,
the love (of God), that he hath laid down his anima for us ; also,
or, likewise, we ought to lay down the anime for the brethren :
E. V., Hereby perceive we the love (of God), because he laid down

312 THEOLOGY OF THE BIBLE.
his life for us ; and we ought to lay down (our) lives for the breth
ren. [The Gr. gives psucke twice in the verse, first in the singular
and then in the plural ; the Lat., and the ItaL, give anima twice,
first in the singular, and then in the plural ; the Rheims gives life
and lives ; and the E. V. the same. And, what I should not per
mit to pass here unobserved, each of the Romish versions, the Lat.,
the Rheims, and the Ital. insert of God, the Rheims choosing to
give the English article the before its word charity, and to give, the
charity (of God) ; and the E. V., choosing to give the before its
word love, and to give the love (of God) ; thus making God lay
down his psuche; Lat., and ItaL, his anima ; Rheiriis and E. V.,
his life, for us. As if God who provided a man to die by sin, and
thus bring death into the world, could not provide a man who
should live without sin, and die without sin as an atonement for
such as should seek the benefit of that provision ; and thus restore
them to what had been lost, by raising them from the dead to im
mortality, undeathableness, a life eternal. As if God himself must
die to undo what he did through a man 1 We have this maxim in
the Latin : " Eodem modo quo quid constituitur, eodem modo quo-
que destruitur." In the same way, or, by the same means, by which
anything is established, by the same means also it is subverted,
broken up. A maxim which will be deemed perfectly applicable
by all but Romanists, and those of all sects who follow Romanism
as to this matter.
After writing the above, and before sending it to the printer,
I observed, in the second vol. p. 4, 5, of " The Life and Works of
John Adams, second President of the United States," the follow
ing passage from his Diary, Feb. 13, 1756. "Mr. Greene this
evening fell into some conversation with me about the Divinity
and satisfaction of Jesus Christ. All the argument he advanced
was, ' that a mere creature or finite being could not make satisfac
tion to infinite justice for any crimes,' and that ' these things are
very mysterious.' Thus mystery is made a convenient cover for
absurdity." The reader will indulge me here in a reminiscence. Some thirty-
seven years ago, I heard the Orthodox D. D. John McDowell, (un
der whose preaching, at Elizabethtown, New Jersey, I then sat,)
in a sermon touching the Orthodox idea of eternal punishment,
say, by way of argument for that tenet, that sin, being an offence
against an infinite Being, was an infinite offence, and therefore de
manded infinite punishment ; and that infinite punishment could

THEOLOGY OF THE BIBLE. 313
only be by punishment of infinite duration. I give the substance
of the so-called argument. I remember thinking that the Doctor
forgot to tell his hearers how a finite being, (a grasshopper, a
worm, as the Scripture calls man,) could commit an infinite offence.
Orthodoxy seems never to have troubled itself with any such ugly
question.]

2 JOHN.
Psuche is not used in 2 John.
2 John v. 8 ; Gr., Look closely to, or, take heed to, yourselves.
[We have had, take heed to the psuchas of you.]
2 John v. 9 ; Gr., Every who transgressing. [We have had,
the psuche, E. V., soul, that transgresseth.]

3 JOHN.
3 John v. 2 and 3 ; Gr., Dearly beloved, of all [things] I offer
prayers, thee to be well guided and to be in good health, just as is
well guided of thee the psuche, breath, for, heart, mind, affections.
v. 3, For I was glad very, coming brethren and bearing testimony
of thee in the truth, [i. e., that thou art in the truth,] just as thou
en, through, or, by reason of, truth walkest round about. [" Thee
in the truth," in v. 3, is equivalent to, "the psuche of thee well
guided," in v. 2.]

JUDE.

Psuche is not used in Jude. It might have been used in v.
16 and 18.
Jude v. 19 ; Gr., Houtoi, these, are hoi, those, separating them
selves, psuchikoi, [from psuche, psucho]] having breath, or, life,
(Donnegan defines it, having life,) pneuma, a breath [used here kat'

314 THEOLOGY OF THE BIBLE.
exochen, by way of eminence, for, a breath of holiness,] not having :
Lat, These are, who separate themselves, animates, animal, [i. e.,
breathing creatures,] [simply,] spiritum not having : Rheims, These
are they, who separate themselves, sensual men, having not the
Spirit : [i. e., by way of eminence, the breath, spirit, of holiness :]
ItaL, These are they that separate themselves, (being) sensuali, sen
sual, or, of the senses, not having the Spirit : E. V., These be they
who separate themselves, sensual, not having the Spirit. In 1 Cor.
2: 14, the Gr. is, But a man psuchikos, having breath, [i. e., mere
ly the breath of natural life] ou dechetai, not accepteth, or, receiv
eth, or, understandeth, ta, those, or, the, [things] of' the pneuma,
breath, of [i. e., proceeding from] God : [i. e., the breath of holi
ness ; Rheims, and E. V., in other passages, the Holy Ghost, Holy
Spirit :] The Lat. word in this verse for the Gr. psuchikos is, ani-
rnalis ; and the Ital. word is, animate : E. V., But the natural man
receiveth not the things of the Spirit of God. [" The natural man"
is the sense ; but why give natural where the Greek is psuchikos ;
the Lat, animalis ; and the ItaL, animale ? And why not give na
tural in Jude v. 19, where the Gr. and the Lat. words are the same
as in 1 Cor. 2: 14?]

REVELATION.

Rev. 2:3; Rheims, And thou hast not fainted : E. V., the
same. [We have had psuche faint, and faint away.]
Rev. 2 : 15 ; Gr., . . . which I hate. [We have had, the psuche
of me hateth. The E. V. word thing is not in the Greek.]
Rev. 2 : 20 ; Gr., ... to lead astray, or, seduce, my servants,
&c. [We have had psuchas led astray, seduced.]
Rev. 6:9; Gr., ... I saw hupokato, down below, at the very
bottom of, the thusiasteriou, table on which sacrifices are made, the
psuchas ton, of those, slain [i. e., I. saw those that were slain] dia,
through, by reason of, the word of God, [i. e., by reason of their
confessing their belief in the Christ as the logos, word, of God.]
Rev. 6:10; Gr., And they vociferated in, or, with, phone, a
voice, great.
Rev. 6 : 11 ; Gr., And were given to every one garments white,
and was said to them that anapausosin, they should rest, sleep, be

THEOLOGY OF THE BIBLE. 315
in repose, eti, yet farther, or, still more, chronati, a time, mikron,
trivial, until plerosontai, should fill up the number, kai, also, or,
even, hoi, those, fellow-servants of them [in the nominative] and
those brethren of them, those about to be, or, that would be, killed
as kai, even, they : [The language in which the dream is expressed
is a beautiful description of, or, reference to, the rest, repose in the
grave, called a trivial time : it will be no time at all, as before
shewn ; for to them who shall be raised from the dead, it will be
the next moment after death.] The Lat. in v. 9, has, animas of
slain : [i. e., them that were slain :] and v. 11 has, that requiescerent,
they should lie.at rest, sleep, repose, as yet a time modicum, little,
&c. [The Lat. verb requiesoo is the very word used on the tomb
stones of the martyrs in the catacombs at Rome, as, for example,
requiescat in pace, rest in peace, or, let him, or her, rest in peace.
And I have seen from a statement in one of the British Reviews,
since confirmed by a gentleman who1 had visited the catacombs,
and, who gave, from the pulpit of one of our Presbyterian churches,
a great number of the inscriptions on those tombstones, that not
one of them gives the least intimation that those early Christians
had any idea like that of the so-called Orthodoxy which has been
so long current, that is to say, the idea that Orthodoxy's souls,
spirits, of dead have gone to what Orthodoxy calls heaven. This
exhibition was after I had shewn, in public readings, that the dog
ma, the inknortal soul, spirit, is wholly unscriptural. And at the
close of the exhibition, and before we left the church, a gentleman
who had attended those readings said to me : That agrees with
your reading of the Bible. The Gr. (the original,) and all the ver
sions of the above verses in Revelation, shew that the martyrs, ex
pressed by the psuchai of the martyrs, (we have had psuchai of
men, for men, all through the Bible,) were then at rest, in repose,
and were so to remain until, &o. Again, John had already told
us, in v. 2 of this chap., that he saw a white horse, and him that sat
on him ; and in v. 5, that he saw a black horse, and him that sat
on him ; and in v. 8, that he saw a pale horse, and him that sat on
him. Orthodoxy would have us believe, that he did not, in his
dream,- vision, see the martyrs, but that he saw the Orthodox souls
of them ! The language in the latter part of v. 11, " fellow-ser
vants and brethren" that would be killed as also they, is literal
language equivalent to the idiom, the psuchai of those that were
slain, in v. 9. The Rheims is, . . till their fellow-servants, and their
brethren, who are to be slain, even as they, should be filled up :

316 THEOLOGY OF THE BIBLE.
ItaL, . . . that si riposassero, they should repose, or, cease, more a
little of time, until that should be also, or, more, finished (the num
ber of) their fellow-servants, and (of) their brethren, that have to
be killed, as they : E. V., . . . that they should rest for a little sea
son, until their fellow-servants, also, and their brethren, that should
be killed as they (were), should be fulfilled.
Rev. 8:9; Gr., And died the third part of those creatures in
the sea which having psuchas, breaths : [E. V., so often, souls :]
Lat, which had animas : ItaL, the which had anima : Rheims,
which had life : E. V., had life.
Rev. 11 : 13 ; Gr., . . . and were slain en, by means of, that
earthquake, onomata anthropon, names of men, [another idiom for
men ; equivalent to the idiom psuchai anthropon, breaths of men,
for men, so often used,] thousands seven : Lat., names of men :
Rheims, names of men: ItaL, seven thousand persons: E. V., of
men seven thousand.
Rev. 12 : 11 ; Gr., . . . and not regarded, or, loved, they the
psychen, [accusative singular,] the breath, for, life, of them achri,
up to, or, quite through to, death : Lat., and not favoured, or, re
spected, their animas even to death: ItaL, and not have loved
their life unto (the that it they have exposed) to the death : [to
death :] Rheims, and they loved not their lives unto death : E. V.,
and they loved not their lives unto the death.
Rev. 16 : 3 ; Gr., . . . and every psuche zosa [the same two Gr.
words used in Gen. 2 : 7,] died in the sea : [i. e., every psuche zosa
in the sea died. If we constructed the sentence as the Greek does,
we should insert, after died, that was in the sea : The Lat. is, every
anima vivens : [The same two words it uses in Gen. 2 : 7.] ItaL,
every anima vivente : [The same two words it uses in Gen. 2:7:]
Rheims, and every living soul died in the sea : E. V., and every
living soul died in the sea.
Rev. 17: 17; Gr., For God hath given into the kardias of
them to do the will of him. [The one word kardia expresses all
that is so often expressed by the cumulated words before giYen.]
Rev. 18: 11, 12, 13, Gr., v. 11 ; And those emporoi, wholesale
merchants who import and deal in foreign goods, or, says Donne
gan, traders who bring home cargos ; . . . for the gomon, cargo,
of them no one buyeth any more; v. 12, cargo of gold, and of
silver, &c, v. 13, ... and of horses, and of chariots, and of so-
maton, bodies, for living persons, kai, yea, or, even, psuchas an
thropon, breaths, souls, of men: [for, men, persons. There is a

THEOLOGY OF THE BIBLE. 317
comma after somaton in my copy of the Greek ; but the Greek,
as well as the Hebrew, was written without stops. If the Greek
ought to be read here without regard to that comma, and for
kai we give and, then somaton might be taken here in its limited
sense, and the rendering might be thus : and of bodies and breaths
— souls — of men : body and breath signifying the whole living
persons, composed of body and breath, body made alive by breath.
Somaton, rendered by itself, must mean, living persons ; and,
consequently, kai cannot be rendered and ; for psuchas anthropon,
breaths of persons, for persons, means the same as somaton, living
persons ; kai therefore, must be rendered yea, or, even.] The Lat.
is, verse 13, and of chariots and of slaves, et, even, animarum, [in
the genitive plural ; whereas psuchas, the Greek, is in the accusa
tive plural,] of animas, hominum, of men : The Ital. is, v. 13, and
of horses, and of cars, and of slaves, e, yea, or, and, of anime
human: The Rheims in v. 13 is, and horses, and chariots, and
slaves, and souls of men : [not giving of before these words, i. e.,
merchandise of, the words it uses at the beginning of v. 12 :] E.V.,
and horses, and chariots, and slaves, and souls of men.
Rev. 18: 14; Gr., And the harvest fruits of the eager desire,
or, longing for, of the psuche of thee are withdrawn from thee :
Lat., and the poma, fruits (that grow on trees, says Donnegan,)
of the longing, or, craving, of thy anima have ceased : ItaL, And
the fruits of the appetito, appetite, or, desire, of thy anima are
partito, divided, or, departed, from thee : Rheims, And the fruits
of the desire of thy soul are departed from thee : E. V., And the
fruits that thy soul lusteth after [i. e., that thou longest for] are
departed from thee.
Rev. 19: 21; Gr., And the rest were slain en, through, by
means of, the sword, &c. [We have had en-phsh, Gr., psuche,
slain by the sword.]
Rev. 20 : 4 ; Gr., And I saw seats, or, chairs, or, chairs of state,
and they were seated upon them, [impersonal, and persons were
seated upon them,] and krima, judgment, or, decision, or, condem
nation, was given to them : and the psuchas [in the accusative,
governed by I saw] of those beheaded [i. e., I saw those beheaded]
dia, through, by reason of, the bearing testimony of Jesus, kai,
even, through, or, by reason of that, or, the, logon, Word, of God.
[In 19 : 13, it is said of Jesus, Gr., ... and called the name of him,
that, or, the, logos, Word, of God,] . . . and ezesan, they lived
again, and ruled as sovereigns meta, by, by means of, or, together

318 THEOLOGY OF THE BIBLE.
with, Christ ta, those, thousand years: The Lat. is, and animas
of beheaded [i. e., and the beheaded :] Rheims, and the souls of
them [i. e., and them] that were beheaded: ItaL, (I saw) also
the anime of them that were been beheaded, &c. : E. V., and
(I saw) the souls of them that were beheaded, &c, [i. e., (I saw)
them that were beheaded.]
Rev. 21 : 6 ; E. V., . . . unto him that is athirst.

I said I should give some of the other attempts of Orthodoxy
to derive this dogma from Scripture, or, rather, to thrust it into
Scripture. The first I shall notice is a note of our Editors to Gen.
15: 15. That verse in the E. V. is, "And thou shalt go to thy
fathers in peace ; thou shalt be buried in a good old age." The
note is to the words ' thou shalt go thy fathers,' and reads thus :
" This phrase seems plainly to intimate the existence of souls after
death, as in respect of his body Abraham never went to his fathers."
Ed. Here is an assumption that Abraham's fathers (the Editors
mean, the souls of his fathers) went to the Orthodox heaven, or to
Episcopacy's place of departed souls ; and from that assumption
the Editors draw their intimation that, as Abraham's body (using
their word) did not go there, the meaning must be, that he had the
Orthodox soul, to go to the souls of his fathers ! The verse is, thou
shalt go to thy fathers ; thou shalt be buried. Our Editors would
have it, that thou, used twice in the same verse, don't mean the
same thing ; but that the first thou means the Orthodox soul ; and
that the second thou means, the body ! And to Gen. 25 : 8, E. V.,
' Then Abraham gave up the ghost and died ; and was gathered to
his people,' our Editors have this note : " i. e., obviously in the in
visible state : for in the grave he and his people slept far asunder."
In this verse ' gathered to his people' is equivalent to ' go to thy
fathers,' in Gen. 15: 15. In the note to Gen. 25: 8, we have
Orthodoxy's invisible state, which it says is not the grave, but
some place, or state, in which souls are invisible. Does it mean,
invisible in their nature, or invisible to each other, or invisible to us ?
If it mean either of the two first, we agree ; for there is no such
thing as what it calls the soul. But Bishop Hobart says that the

THEOLOGY OF THE BIBLE. 319
departed souls, spirits, ghosts, of Dives and Lazarus saw, and talked
with, each other in what he understands hades to mean. If it mean
invisible to us, we agree to this also, for in the grave dead enphshs,
breaths, souls, (for which the E. V. gives dead bodies, as we have
seen,) are invisible to us. The grave is the invisible place ; as
Abraham says, Gen. 23 : 4, E. V., 'That I may bury my dead out
of my sight' And Job. says, ch. 14: 13, E. V., 'hide me in the
grave :' The Heb. there is shaul ; the Gr., hades ; the Lat., inferno ;
the Douay, in hell ; the ItaL, sotterra, under ground. And. Job 40 :
13, 'Hide them in the dust together.' And observe the reason on
which these Editors base their note : " for in the grave, he and his
people slept far asunder ; " as if the grave, the common receptacle
of all, can't be applied to all, however far asunder some may lie
from others !
In Gen. 23 : 10, we have, E. V., . . . there was Ahraham buried,
and Sarah his wife. And Gen. 35 : 29, E. V., And Isaac gave up
the ghost, and died, and was gathered unto his people : . . . his sons
buried him. And Gen. 37 : 35, E. V., . . . and Zwill go down into
the grave unto my son. Here, also, we have a note by our Editors
to the word grave, thus : " Into the state of the departed." Where
as Jacob says, his son is in the grave, and that he will go down
into the grave unto him. By " the departed," in the note, the Edi
tors mean, Orthodoxy's departed souls. The phrase departed souls
is taken from the E. V. of Gen. 35 : 18, " as her soul was in depart
ing ; " whereas the meaning there is, in her letting go the breath,
and so admitted as stated under that verse. In Gen. 47: 29, 30,
Jacob (there called Israel) says, E. V., bury me not in Egypt : But
Zwill lie with my fathers, . . . bury me in their burying-place. And
in Gen. 49 : 33 it is said, E. V., . . . Jacob yielded up the ghost, and
was gathered unto his people. And Deut. 34 : 5, 6, E. V., So Moses
died there iu the land of Moab, according to the word of the Lord.
Aud he buried him in a valley in the land of Moab . . . : but no man
knoweth of his sepulchre unto this day. The Heb. of v. 6 is,
and iqbr atu, was buried himself, or, this same, in, &c, and
not knoweth aish, a man, grave of him even, or, so long as, this
day : The Gr. is, and they buried him . . . , and not knoweth no
one the grave of him as long as, or, as far as, this day : The Lat. is,
and he buried him: Douay, And he buried him: ItaL, And (the
Signore) him buried, &c. [In 1 Kings 2: 10, iqbr is rendered in
the Greek, was buried; and in 1 Kings 11 : 43, the Gr. for the same
Heb. iqbr, is, they buried: The Lat. in 1 Kings 2: 10 is, sepultus

320 THEOLOGY OF THE BIBLE.
est, was buried : and in 1 Kings 11 : 43, the same : The Douay has,
was buried in both those verses : And the Ital. has, was buried in
both those verses : And so has the E. V. [See Ges., under at for
the meaning of atu.] And Josh. 24 : 29, 30, E. V., And Joshua
died ... v. 30, And they buried him in the border of, &c. And v.
33, And Eleazar died ; and they buried him in a hill, &c. And
Judges 2 : 10 ; And also all that generation were gathered unto
their fathers. Take this in connection with what the Preacher
says, Eccl. 3 : 20 ; " All go to one place ; all are of the dust, and
all turn to dust again. And Eccl. 9 : 3 ; E. V., . . . (there is) one
event unto all : ... (they go) to the dead ; and Job 17 : 1, 13 ; 30 :
23. According to Orthodoxy, All, here, would mean, All souls go
to one place. And, as our Editors say that, to go to one's fathers,
shews the existence of souls after death, it would follow that " all
that generation .were gathered unto their fathers" means, that all
the souls of that generation were gathered unto their fathers ;
which would be, in Orthodoxy, to the souls of their fathers. And,
as the Preacher says that all go to one place, we should have all
souls, good and bad, go to one place. But Presbyterianism and other
Orthodox sects say, that good souls go to the Orthodox heaven,
and bad souls to the Orthodox hell. Episcopacy, as expounded by
Bishop Hobart and the Bishops he cites in his support, says, that
hell is " the invisible mansion of departed spirits :" " the place of
departed spirits :" " the invisible state of departed souls :" " a place
of departed spirits." And the Bishop says, " In what part of space,
or of what nature that receptacle is, in which the souls of men
continue from their death till they rise again we scarce know at
all ; except that we are sure it is divided into two." See pages 35,
36, 37, of Bishop Hobart's Dissertation. At page 40, the Bishop
says, " The immediate ascent of the soul to heaven, is a heresy con
tradicted by Scripture." And, p. 41, 42, he calls it, "a place of
separate souls :" " a place of departed spirits, to which the souls of
good and bad go." And, p. 80 : " The only general place of resi
dence of the dead collectively is that of the departed spirit." And
p. 82, " gathered unto their people, means the invisible place of
souls." And on p. 86, the language is, " the infernal regions, where
the ghosts," &c. And p. 91, " The place of the departed." And
p. 96, " hades contains the souls of the departed, both good and
bad." At p. 97 he says, "Peters thinks that 'gathered to their
fathers' or 'their people,' means good and pious souls. At p. 101,
2, we have this language : " The rich man, then, was not in Ge-

THEOLOGY OF THE BIBLE. 321
henna, but in that part of hades, the place of departed spirits be
fore the resurrection, called Tartarus ; so that the rich man and
Lazarus were both in hades: though at a great distance from each
other, they were within sight and hearing ; and they were on the
same level." To what absurdities will not a blind adherence to a
theory carry men ! The reader must by this time have become
curious to know on what ground these Bishops would convert the
allegory of Dives and Lazarus into a literal statement of actual
facts. And he will be surprised to learn that they rely on Isai. 14 :
9, where the E. V. is, Hell from beneath is moved for thee to meet
(thee) at thy coining : it stirreth up the dead for thee, (even) all
the chief ones of the earth ; it hath raised up from their thrones all
the kings of the nations. Verse 10 is, All they shall speak and say
unto thee, Art thou also become weak as we ? art thou become like
unto us? v. 11 is, Thy pomp is brought down to the grave, (and)
the noise of thy viols : the worm is spread under thee, and the
worms cover thee. Shaul is the Heb. word used in v. 9 where the
E. V. has Hell ; and shaul is the word in v. 11 where the E. V. has
the grave : hades is the Gr. word used in both places : The Lat.
uses infernus in v. 9, and inferus in v. 11 : The Douay uses hell in
both' places: The Ital. uses the inferno -in both places. These
verses in Isai. are an allegory in which the grave is personified, and
the dead in the grave are personified, and represented as speaking
to another personified dead entering the grave. An allegory is
well defined in the " Union Bible Dictionary," " A figure of speech,
nearly resembling the parable or fable, common in the Scriptures,
and among all Oriental nations. It personifies irrational and inani
mate objects, and enforces or illustrates truth by their conduct, or
by a supposed conversation between them." These Bishops have
the boldness to take the 9th verse (they do not cite the 10th and
11th) as a literal statement of actual facts, and as a literal state
ment that the dead spoken of in the verse means Orthodox souls in
the hades of these Bishops, i. e., say they, the place of departed
souls, spirits, ghosts : and having thus determined that the verse is
no allegory, but a statement of literal facts, they refer to, and rely
on it as proof that Dives and Lazarus is not an allegory, but a
statement of literal facts : instead of taking the language in Isai. as
an allegory, and using it as proof that Dives and Lazarus is an
allegory. And I actually heard a D. D., a graduate of the Prince
ton Theological Seminary, in the pulpit of a Presbyterian Church,
(which I attended until lately,) use this allegory in Isai. as a state-
21

322 THEOLOGY OF THE BIBLE.
ment of literal facts, and use it as proof that Dives and Lazarus is
not an allegory, but a statement of literal facts.
I must now inform the reader, that Bishop Hobart, p. 87 of his
Dissertation, says, "Bishop Lowth considers the passage (Isai. 14:
9,) as a personification of the grave. But the learned Vitringa
proves that it is a representation, not of the grave, but of Hell, the
receptacle of departed souls." Had Bishop Hobart and the Bishops
he cites in his support failed to observe the numberless instances of
personification in the Scriptures ? Had they observed that death
itself is personified, as in Ps. 49 : 14 ? And that destruction and
death are personified in Job 28 : 22 ? Ges. did not fail to see this.
He cites this verse in Psal. under mut, death, and says, it is a per
sonification of death. And why could not these Bishops under
stand that sin, the cause of death, is much more proper to be per
sonified, as being emphatically the adversary, — Heb. stn, adversary,
enemy. I have in former passages given shthn, instead of stn, for
the three Heb. letters in this word. For the first of these letters
Prof. Wilson gives sh and s ; for the second he gives t : the third
letter is n. For the first, J. P. Wilson, D.D., gives sh or s ; for the
second, he gives t and th, and shews that t is most commonly used
for it. Gesenius puts a dot over the left prong of the first of these
three Heb. letters, and gives s for it ; and puts a dot over the right
prong, and gives sh for it ; and where he gives the word the dot is
over the left prong, making it s; and for the second letter he gives
t. I shall hereafter write the word stn. For this word the Greek
gives satanas, inserting the vowel a twice in the Heb. word, and
giving the Gr. termination, as. The word used in the Douay, ItaL,
Rheims, and E. V., for this word is, Satan ; the Devil. Giving the
vowel sounds contained in the three Heb. consonants, the word is,
esteen. To return to the phrase, " gathered to his fathers," " gathered
to his people." In Job 24 : 24, the E. V. has, . . . they are taken
out of the way as all (other) : The Heb. is, as every, or, all, iqpht-
sun, (from the verb qphts, defined by Ges., in the passive, to be
gathered,) they are gathered, (namely, says Ges., under qphts, " to
their ancestors, equivalent to asph, i. e., they are dead." asph is the
verb used in Gen. 25 : 8, and in Gen. 49 : 33. From all the above
we might wronder, were we not aware of the blinding effect of a
cherished theory, how any one could fail to see that, to die and be
gathered to one's fathers, means, simply, to die and be buried.
Between the passages quoted by our Editors and the end of

THEOLOGY OF THE BIBLE. 323
2 Chronicles there are many such passages, and many equivalent
passages. I give some of the latter kind. 2 Kings 14 : 29, And
Jeroboam slept with his fathers, (even) with the Kings of Israel.
And 15: 22, 'And Menahem slept with his fathers.' This is all
that is there said : it is equivalent to, ' he died,' in other verses. 2
Kings 20: 21, 'And Hezekiah slept with his fathers': this is all
that is there said. 2 Kings 21 : 26, ' Amon was buried in the sepul
chre,' &c. 22 : 20, ' I will gather thee unto thy fathers, and thou
shalt be gathered into thy grave in peace : ' and 2 Chron. 34 : 28,
the same. 2 Kings 24 : 6, ' So Jehoiakim slept with his fathers ; '
this is all that is there said. 2 Chron. 25 : 28, ' and they buried
him with his fathers in the city of Judah.' 2 Chron. 26 : 2, ' after
that the King had slept with his fathers : ' this is all that is there
said. 2 Chron. 35 : 24, 'he died, and was buried in (one of) the
sepulchres of his fathers.' Other writers use different language for
the same idea. Read in E. V. Job 1 : 19 ; 3 : 22 ; 4 : 26 ; 7 : 9,
21 ; 17 : 1, 13, 16 ; 21 : 26, 32 ; 27 : 15, 19 ; 33 : 22 ; 40 : 13 ; 42 :
17 ; Psal. 13 : 3 ; 21 : 15 ; 22 : 29 ; 28 : 1 ; 30 : 9 ; 31 : 17 ; 41 : 5 ;
49 : 19. Read 49 : 19, before given in its place, Heb., He shall be
carried to, or, into, the house of fathers of him, (i. e., the grave.)
I might not have occupied so much space with this Orthodox
conceit, had I not recollected that, some three years ago, I saw an
article in the New York Observer, gravely attempting to derive
the same notion from the same passages.
Another of these efforts to find the Orthodox soul in the Bible
is based on what Jesus says to the Sadducees, Mat. 22 : 23 to 32,
inclusive : v. 23 is, In that day came to him Sadducees, hoi, those,
saying not to be anastasis, a raising up, resuscitation, resurrection,
(literally, a standing up again,) i. e., any anastasis: v. 24, 25, 26,
27, putting to him the supposed case of seven brothers marrying
successively the same woman, and all dying, and the woman then
dying; and then, v. 28, they ask him: Gr., In the anastasis there
fore, of whom ton, of those, seven will she be wife ? v. 29, Gr.,
Answering but Jesus, he said to them : Ye are led into error, not
knowing the Scriptures, nor the power of God: v. 30, Gr., For in
the anastasis neither marry they, nor are given in marriage, &c. :
31, Gr., de, Indeed, or, but, about, or, concerning, the anastasis ton
nekron, of dead, [the Greek article is not to be used here, because
dead is used here in an abstract sense : the rule has been given be
fore : and Luke, in giving the answer of Jesus to the same question
of these Sadducees, Luke 20 : 35, gives, Gr., But hoi, those, being

324 THEOLOGY OF THE BIBLE.
deemed worthy that aion, life, to obtain, and tes, that, anastasis,
tes, which, (see 2 Tim. 1:1, given in its place,) ek nekron, from
among dead, neither marry, nor are given in marriage : The Rev.
D.D. Cummins, of England, says, ek in this connection should al
ways be rendered, from among. I had so rendered it before I saw
his book. From other parts of his book I doubt whether he was
fully aware of the effect of this rendering. And Luke proceeds to
say, v. 36, Gr., Indeed neither to die for the future, (i. e., after
that,) can they : for like aggeloi they are : kai, yea, or, and, sons,
or, children, they are of God, sons, or, children, of the anastasis
being. Neither Matthew nor Mark gives this v. 35 in Luke.]
Verse 31 in Mat. then proceeds, Gr., do ye not recognize, or, dis
cern, to, that, spoken to you hupo, from, through, or, by means of,
God, saying, v. 32, Gr., (It is marked with quotation marks in the
Greek.) " I am ho, that, or, the, God of Abraham, and ho God of
Isaac, and ho God of Jacob ? Not is ho God a God nekron, of
dead, (without the Gr. article, and meaning the same as ton nekron
in v. 31, used in an abstract sense,) but zonton, of living." Now
the question between these Sadducees and Jesus was, whether there
would be any resurrection at all, of any one, from the dead. The
Sadducees held there would not be ; and Jesus goes into an argu
ment to prove that there would be ; and the very and sole object
of his argument is, to prove that there will be a resurrection of
some : and to prove this, he refers them to what had been spoken
hupo God, namely, that God was that, or, the, God of Abraham,
and of Isaac, and of Jacob ; and his next proposition is, that God
is not a God' of dead, but of living ; (which proposition, used as a
part of his argument, necessarily includes the fact that Abraham
and Isaac and Jacob are dead ; and so the Scriptures plainly de
clare ;) and then he gives his conclusion from these premises, name
ly, God not being a God of dead, but of living, and yet, declaring
himself the God of Abraham, &o., who are dead, it follows that
Abraham, &c, will be made living ; and therefore there will be a
resurrection from the dead. Can any one doubt that the purpose
and object of Jesus in this argument was to refute the doctrine of
the Sadducees, and to prove that they were wrong in saying there
would be no resurrection at all, of any one ? And can there be a
doubt that the mode he took to prove it was right ; and that his
conclusion was a just and logical conclusion from his premises?
And this argument and conclusion of Jesus involves necessarily the
idea that Abraham, &c, were not living, and so is a plain denial

THEOLOGY OF THE BIBLE. 325
of the dogma, the immortal soul. Yet this v. 32 in Matthew is
gravely used by distinguished D.D.s as proof of the existence of
souls after death. Their mode of reasoning, so called, must be
thus : first, the assumption that Abraham, &c, were not dead, (a
contradiction of Scripture,) but living, i. e., as they say, the souls
of them ; thus assuming their dogma, the immortal soul ; and next,
that as they, L e. as Orthodoxy says, their bodies, (there is no such
language in Scripture,) are dead, therefore God, to be God of the
living, must be God of the souls of them. These so-called reasoners
do not see, that in their mode of using this verse it has no applica
tion whatever to a resurrection from the dead, but makes void all
the argument of Jesus, and leaves no room for the conclusion which
he draws from his premises.
Another of these efforts is that of the distinguished D.D. Albert
Barnes, of Philadelphia, in a sermon of his entitled "Life at Three
score." Before giving it I give a passage from a sermon of Saurin,
in which he portrays the horrors of what Orthodoxy calls " Endless
damnation." The passage from Saurin is, " I sink ! I sink under the
awful weight of my subject ; and I declare, when I see my friends,
my relations, the people of my charge, this whole congregation ;
when I think that I, that you, that we are all threatened with
these torments ; when I see in the lukewarmness of my devotions,
in the languor of my love, in the levity of my resolutions and de
signs, the least evidence, though it be only presumptive, of my
future misery, yet I find in the thought a mortal poison, which
diffuseth itself into every period of my life, rendering society tire
some, nourishment insipid, pleasure disgustful, and life itself a
cruel bitter. I cease to wonder that the fear of hell hath made
some mad and others melancholy." These are natural consequences
of belief in Orthodoxy's " Endless damnation." Nay, the world
would be one vast madhouse if a realizing and continual pressure
of such a belief was present (as God's system in reference to us
should always be) to the minds of mankind ; weighing them down
with constant forebodings as to their own fate, and with constant
horrible imaginings of what nearest relatives and best friends who
have died may be actually suffering. I think that the reader of
the foregoing pages is prepared to exclaim : Who but a madman
could ascribe such a system to God !
The sermon of Mr. Barnes tells us, that he has written eleven
volumes of Commentaries on the New Testament, and five on por
tions of the Old Testament. He then says, p. 69, 70, " I have no

326 THEOLOGY OF THE BIBLE.
hope of the immortality of the soul, or of future happiness, except
that which is found in the Gospel of Christ. I have seen no evi
dence, I now see none, of the immortality of the soul as derived
from human reasoning which would be satisfactory to my mind,
and my belief that the soul will exist forever is founded on the fact
that ' life and immortality are brought to light through the Gospel.'
The reasoning of Plato on the subject, in the Phsedo, has done
nothing to convince me on that point, nor have I met with any
reasoning, apart from the statements of the Bible, which would
convince me, or which would give support or consolation to my
anxious mind when I think on this great subject."
The immortality of the soul spoken of by Mr. Barnes is, inhe
rent immortality in every one. And he says, his " belief that the
soul will exist forever- is founded on the fact that ' life and immor
tality are brought to light through the Gospel.' " That is, that life
and immortality to all, good and bad, are brought to light through
the gospel, that is, the glad tidings ! Mr. B., for his doctrine, in
herent immortality of all, puts himself wholly on Paul's language
to Timothy, as Mr. B. would have us understand that language, in
2 Tim. 1 : 10; thus discarding, as well he may, all the numerous
other efforts to find the immortal soul in the Bible. We will now
see whether his effort is any better. 2 Tim. 1: lis, Gr., Paul,
apostle of Jesus Christ, dia, through, or, by means of, thelema, will,
of God kata, relating to, or, as to, a solemn promise zoes, of a life,
tes, which, en, through, Christ Jesus; v. 8, Gr., . . . but partake
affliction to, [the dative case,] in, or, for, the euaggelio, joyful tid
ings, kata, through, or, by, dunamin, a potency, or, influence,
theou, of [i. e., proceeding from] God; v., 9, Gr., the having carried
through, kept safe, or, preserved, us, and having called, or, sum
moned, klesei hagia, [in the( dative,] to a calling holy, not kata,
through, or, on account of, the works of us, but, kata his own pur
pose and charin, good will, or, kindness, ten, which, given to us en,
through, Christ Jesus, before chronon aiSnion, times of long dura
tion ; v. 10, Gr., But now made apparent, or, rendered notorious,
dia, through, or, by means of, tes, that, appearance ton, of that,
soter, recoverer, of us Jesus Christ, [instrumentally, through a
potency, or, influence, proceeding from God, v. 8,] katargesantos,
[in the genitive, agreeing with theou in v. 8,] having left inactive,
or, unemployed, indeed the death, [death,] photizantos, [also in the
genitive,] having illuminated, or, brought to light, [i. e., having
illustrated, made apparent,] zoen, a life, kai, yea, or, and, apthar-

THEOLOGY OF THE BIBLE. 327
sia/i, imperishableness, incorruptibility, or, immortality, undeath
ableness, dia, through, or, by means of, the euaggeliou, joyful
tidings : [i. e., through, or, by means of, belief of the joyful tidings ;
i. e., through faith in Christ and confession of him, and belief that
God raised him from the dead :] as is said in Rom. 10 : 9, E. V.,
That if thou shalt confess with thy mouth the Lord Jesus, and
shalt believe in thine heart that God hath raised (Gr., that God
raised) him from the dead, thou shalt be saved. And in 2 Tim.
2 : 8, Gr., have in memory Jesus Christ egegermenon, (participle of
egeiro,) awakened, animated, made alive, ek nekrdn, from among
dead, out of posterity of David, kata the good tidings of me. In
Rom. 11 : 15 the Gr. is, . . . what the proslepsis, taking for granted,
if not zoe, a life, ek nekrSn, from among dead ? In 1 John 4 : 2,
the Gr. is, ' Through this know ye the pneuma, breath, of God ; '
i. e., proceeding from him, the breath of holiness : ' Every pneuma,
breath, ho, which, avoweth, or, confesseth, Jesus Christ in flesh
come, from or, out from, God is.' And 1 John 4: 15 ; Gr., ' Who
ever shall avow, or, confess, that Jesus is, ho, that, Son of God,
God in him abideth, and he in God.' And 1 John 5:1; Gr., 'Every
who believing that Jesus is ho, that, Son of God, of, or, from, God
is born : ' i. e., has been born into a breath of holiness ; a figure
taken from birth into the natural breath of sinfulness.
We return to 2 Tim. 1 : 10. Mr. B's collocation of words in
that v. is, " life and immortality are brought to light through the
gospel : " and, as before said, makes the verse to mean, that, through
the gospel life and immortality of all is brought to light : The E. V.
collocation is, . . hath brought life and immortality to light through
the gospel. Would James's Ecclesiastics have us understand by
this what Mr. B. understands by his collocation ? The Gr. is, hav
ing brought to light (using the E. V. words) a life and incorrupti
bility through the gospel. What is it that the Gr. says is brought
to light? It is, a life and immortality through the gospel; i. e., a
life, &c, through belief in the gospel ; and, of course, to those only
who believe in the gospel, good tidings, of a, or, the, Christ come.
The E. V., by dividing the verb brought to light into two parts,
and putting brought before life and immortality, and to light after
those words, make the sentence capable of being understood, hath
brought life and immortality of all to light through the gospel;
i. e., that the gospel has brought life and immortality in all to light.
Whether the E. V. collocation was intended to be so understood
we can't say : but Mr. B. tells us he so understands the verse. Is

328

THEOLOGY OF THE BIBLE.

it not amazing that any man, after saying that he finds the tenet,
the immortal soul, no where else in Scripture, and from no reason
ing whatever, should be so wedded to the enormous dogma, (the
consequences of which Saurin pictures as so appalling,) as to be de
termined to find it some where in Scripture ; and to determine to
find it in this verse, 2 Tim. 1:10! I have never been able to see
what there is in the tenet to be so in love with that men should
persist in wresting Scripture in attempts to find it in God's word.
All such efforts are just so many proofs furnished by Orthodoxy
itself that its theory, the immortal soul, is not in the Bible. Of
Orthodoxy's scheme that tenet is the foundation corner-stone. And
if it were a part of God's system it would occupy the same position :
It would not have been left to men's guessings.
To show what can be done by collocating, placing together,
words in a sentence in a way to suit a theory, I give the Gr. of
Acts 13 : 48 ; episteusan hosoi, Believed as many as, (i. e., As many
as believed ; the Heb., and the Gr., generally put the verb first,)
were set in order for a life eternal; in perfect accord with every
other passage in reference to faith and the promise made to it : The
E. V. is, 'As many as were ordained to eternal life believed'!
Wholly at variance with every other passage relating to the
promise made to faith. And so in Hab. 2:4; Rom. 1:17; Gal. 3:11;
Hob. 10 : 38, the Heb. and Gr_ are, ' the just by, or, on account of,
faith shall live again,' in perfect harmony with all Scripture. And
James Murdock, D. D., and very likely of the Orthodox school, in
his translation of the Syriac New Testament, renders Rom. 1 : 17,
' The righteous by faith, shall live.' And Gal. 3 : 11, ' The just by
faith, shall live : ' in the margin he puts, or, ' be saved,' (equivalent
to, shall live again) instead of live. And Heb. 10 : 38, ' Now the
just, by my faith, will live,' (i. e., by faith of, in, me.) He puts a
comma after faith in each of these verses. The E. V. in each of
these verses is, ' the just shall live by faith.' The E. V. both of
Acts 13 : 48, and of the four last cited verses, is due to the Calvin
ism of James's Ecclesiastics ; which would read : they who are
ordained (i. e., as it would have us understand that word, elected)
to be just, shall live by faith. The English clergy that came after
them, and not very long after, discarded Calvinism.
The dogma, the immortal soul, has been resisted by Christians
from the time of its being graffed into Christianity to the present
time, and its rejection is now more general than ever among think
ing men. Buck, in his Theological Dictionary, under his head,

THEOLOGY OF THE BIBLE. 329
Destructionists, says, that total extinction of the wicked was main
tained in the sermons of Samuel Bourn, of Birmingham, and by J.
N. Scott, John Taylor, Mr. Marsom, and many others. And John
Milton, in his last work, as I presume from its not being published
till after his death, entitled " A Treatise on Christian Doctrine," at
p. 249, 250, of the first vol., gives Gen. 2 : 7 thus : " God formed
man of the dust of the ground, and breathed into his nostrils the
breath of life ; thus man became a living soul." He then cites Job
32 : 8, thus, ' there is a spirit in man, and the inspiration [i. e., in
breathing] of the Almighty giveth them understanding ;' and Zech.
32 : 1, thus, 'he formeth the spirit of man within him.' He then
«says, " We may understand from other passages of Scripture, that
when God infused the breath of life into man, what man received
was not a portion of God's essence, or a participation of the divine
nature, but that measure of the divine virtue or influence, which
was commensurate to the capabilities of the recipient. For it ap
pears from Psal. 104 : 29, 30, that he infused the breath of life into
other living beings also ; — ' thou takest away their breath, they die
. . . thou sendest forth thy spirit, they are created ; ' whence we
learn that every living thing receives animation from one and the
same source of life and breath ; inasmuch as when God takes back
to himself that spirit or breath of life, they cease to exist." [See
these verses given in their place, for the Heb., Gr., Lat., and Ital.
words.] He then cites Eccles. 3: 19, 'they have all one breath.'
And he proceeds to say, " Nor has the word spirit any other mean
ing in the sacred writers but that breath of life which we inspire,
or the vital, or sensitive, or rational faculty, or some action or affec
tion belonging to those faculties. Man being created after this
manner, it is said, as a consequence, that ' man became a living
soul ; ' whence it may be inferred, unless we had rather take the
heathen writers for our teachers respecting the nature of the soul,
that man is a living being, intrinsically and properly one and indi
vidual, not compounded or separable, not, according to the com
mon opinion, made up and formed of two distinct and different
natures, as of soul and body,— but that the whole man is soul, and
the soul man, that is to say, a body, or substance individual, ani
mated, sensitive, and rational ; and that the breath of life was
neither a part of the divine essence, nor the soul itself, but as it
were an inspiration of some divine virtue fitted for the exercise of
life and reason, and infused into the organic body ; for man him
self the whole man,,when finally created, is called in express terms

330 THEOLOGY OF THE BIBLE.
' a living soul.' Hence the word used in Genesis to signify soul is
interpreted by the Apostle, 1 Cor. 15: 15, 'animal.'" A note
here gives Beza's Latin version of this verse, ' The first man Adam
was made animal (the Lat. word, defined, an animal, a living crea
ture,) vivens, living. Milton then proceeds : " Again, all the attri
butes of the body are assigned in common to the soul : the touch.
Lev. 5:2; the act of eating, Lev. 7 : 18, 20 ; hunger, Prov. 13 : 25
27: 7; thirst, Prov. 25 : 25; capture, Isai. 29: 8; 1 Sam. 24: 11
Ps. 7 : 5." And on p. 252, after citing Luke 1 : 46, 47 ; 1 Thess.
5 : 23 ; Heb. 4 : 12, in the words of the E. V., he says, " But that
the spirit of man should be separate from the body, so as to have a
perfect and intelligent existence independently of it, is no where
said in Scripture, and the doctrine is evidently at variance both
with nature and reason, as will be shown more fully hereafter. For
the word soul is also applied to every kind of living being ; Gen.
1 : 30, 'to every beast of the earth,' 'wherein thefe is life,' Lat.
anima vivens ; Gen. 7 : 22, ' all in whose nostrils was the breath of
life, of all that was in the dry land, died ; ' yet it is never inferred
from these expressions that the soul exists separate from the body
in any of the brute creation." The reader observes that neither 1
Thess. 5:23; nor Heb. 4:12, E.V., ' to the dividing asunder of soul
and spirit,' gives him any trouble. And on p. 260 he says : " There
seems therefore no reason why the soul of man should be made an
exception to the general law of creation. For, as has been shown
before, God breathed the breath of life into the other living beings,
and blended it so intimately with matter, that the propagation and
production of the human form were analogous to those of other
forms, and the proper effect of that power which had been commu
nicated to matter by the Deity."
Milton's treatment of this subject, and the passages he cites,
even as cited by him from the E. V., are sufficient proof of his posi
tion ; but the reader who has had in the foregoing pages the Heb.
and Gr. words, and also the Lat. and Ital. words, in the verses cited
by Milton, and in all other passages where the word soul occurs in
the E. V., has, I think, obtained a clearer conviction of the meaning
of the E. V. words soul and spirit than he would have got even
from Milton's mode of proof.
In his chap. 13, beginning at p. 363 of vol. 1, Milton treats this
subject more at large. I shall give only a few extracts. He says,
" I will show, that in death, first the whole man, and secondly, each
component part suffers privation of life." As to the whole man, he

THEOLOGY OF THE BIBLE. 331
says, " It is evident that the saints and believers of old, the patri
archs, prophets, and apostles, without exception, held this doctrine :
he cites Gen. 37 : 35 ; 42 : 36 ; Job 3: 13, 14, 16; 10: 21; 14:
10, 13 ; 17 : 13, 15, 16 ; Psal. 6 : 5 ; 88 : 11 ; 115 : 17 ; Psal. 39 : 13 ;
146 : 2. Milton then remarks : " Certainly if he had believed that
his soul would survive, and be received immediately into heaven, he
would have abstained from all such remonstrances, as one who was
shortly to take his flight where he might praise God unceasingly."
He proceeds to say : " It appears that the belief of Peter respecting
David was the same as David's belief respecting himself," citing
Acts 2 : 29, 34. That "Hezekiah fully believed that he should die
entirely," he cites Isai. 38 : 18, 19. That " God himself bears tes
timony to the same truth," he cites Isai. 57 : 1, 2 ; Jer. 31 : 15,
compared with Mat. 2: 18. "Thus also Dan. 12: 2, 'many of
them that sleep in the dust of the earth shall awake.' It is on the
same principle that Christ himself proves God to be a God of the
living, Luke 20 : 37, &c. ; arguing from their future resurrection ;
for if they were then living, it would not necessarily follow from
his argument that there would be a resurrection of the body." — ¦
Milton thus disposes very summarily, but very Satisfactorily, of the
Ecclesiastical argument so-called for the immortality of the soul,
attempted to be draWn from Mat. 22 : 32, giving the corresponding
verses in Luke ; which argument we have before examined : Mil
ton proceeds, " hence he says, John 11 : 25, ' I am the resurrection
and the life.' " And he cites Acts 23 : 6, ' the hope and resurrection
of the dead;' "that is, the hope of the resurrection, which was the
only hope the apostle professed to entertain." The Gr. in Acts
23 : 6 is, ' a hope and resurrection nekron, (without the article,) of
dead. And he cites Acts 24 : 21, without giving the E. V. The
E. V. there is, ' Touching the resurrection of the dead.' The Gr.
is, ' that concerning a resurrection nekron, (without the article,)
of dead.' And he cites Acts 26 : 6, 8, without giving the English
version. The E. V. in v. 8 is, ' Why . . . that God should raise
the dead.' The Gr. is, ... ' that God nekrous, (without the article,)
dead, egeirei, should awaken, animate, or, raise.' And he cites 1
Cor. 15 : 17 18, 'if Christ be not raised, then they also which are
fallen asleep in Christ are perished;' "whence it appears that
there were only two alternatives, one of which must ensue ; either
they must rise again, [i. e., be raised again,] or perish." And he
cites v. 19, 'if in this life only we have hope in Christ, we are of
all men most miserable ; ' " which again indicates that we must

332 THEOLOGY OF THE BIBLE.
either believe in the resurrection, or have our hope in this life only."
And he cites v. 29, 30, thus, 'if the dead rise not at all, why stand
we in jeopardy every hour ? ' and v. 32 he cites ' thus, ' let us eat
and drink, for to-morrow we die ; ' " that is, die altogether, for
otherwise the argument would have no force." In 1 Cor. 15 : 29,
where the E. V. gives the dead, as quoted by Milton, the Gr. is,
' For what shall do hoi, those, being baptized for ton nekron, the
dead, [L e., for death, the state of the dead, that state of death from
which there will a resurrection ; unless we adopt the idea of some,
that Paul here teaches the baptism of living persons for, or, in be
half of, dead persons. But even some Orthodoxists, as I have since
seen, prefer the sense I have given ; see Bloomfield's New Test, and
note to this verse :] ' if olos, wholly, nekroi, (without the article,)
dead, not are awakened, or, rise not ; ' that is, if none of the dead
rise. Orthodoxy would put in Paul's mouth, what shall, &c, unless
all the dead rise ; the absurdity of which is manifest ; for Paul and
other saints might be raised without the wicked being raised. And
in v. 32, the E. V. is, ' if the dead rise not ? ' The Gr. is, ' if nekroi,
(without the article,) dead, not are awakened, or rise not ? ' That
is, if none of the dead are; equivalent to the Gr. in v. 29. Milton
cites, also, Philipp. 2 : 16 ; and 3 : 11, thus, 'that I may rejoice in
the day of Christ, if by any means I might attain unto the resur
rection of the dead;' and v. 20, 21, thus, 'from whence also we
look for the Saviour, who shall change our vile body, that it may
be fashioned like unto his glorious body.' The Gr. in v. 11 is, ' if
pos, somehow, or, in some way or other, Jcatanteso, I may arrive
eis, at, or, to, the exanastasin ton nekron, the from among raising
the dead, i. e., the raising from among the dead : the preposition
ek, from among, or if we give it, simply, from, here prefixed to the
noun anastasin, and in such position, before a vowel, changed, as
it is always, into ex, has the same force, and must be rendered in
the same way as if it were placed after the noun, thus, ' the anas
tasin ek ton nekron, the resurrection from among the dead.' Ek is
followed by the genitive. We would not say, resurrection from
among of the dead ; or resurrection from of the dead ; but resur
rection from among the dead ; or resurrection from the dead.
Would Ecclesiastics have us believe that the logical Paul, as he
is justly called, would use even the language here given in the
E. V., 'If by any means I might attain unto the resurrection of the
dead,' if he believed that all the dead would be raised ? His lan
guage would be absurd if he had any such idea. If all were to be

THEOLOGY OF THE BIBLE. 333
raised he would be raised of course. In Philipp. 3 : 8, 9, 10, Gr., . .
' that I may gain Christ, and be found in him, not having mine own
righteousness, ten, that, by a law, but ten, that, diapisteos, through
a belief, of Christ, that proceeding from God righteousness epi,
from, or, upon, the faith of the to know him, [God,] and the poten
cy of the anastasis, raising up, of him, [the Christ,] and the partak
ing of the things suffered of [i. e., by] him, being rendered confor
mable to the death of him.
Having, by Milton's citing the E. V. of several verses relating
to resurrection, and giving them with the article, the, as the E. V.
gives them, been led so far into Paul's masterly argument in 1 Cor.
ch. 15 for a resurrection, the resurrection of them who die in Christ,
I shall save space by going through here with his argument as it
is in the Greek, the language he used : v. 12 is, Gr., ' But if Christ
be made publicly known, or, proclaimed, that ek nekron, from
among dead, he was awakened, or, raised up, how say some en,
among, you, that anastasis nekron, a raising up of dead, not is ? v.
13, But if anastasis nekron, a raising up of dead, not is, oude, not
at all, Christ is awakened, or, raised up : v. 15, . . . whom he raised
not up if so be nekroi, dead, not are raised up. [That is, God's
having raised up Christ proves that there has been a resurrection
from among dead : But it is no proof that all will be raised from
the dead:] v. 16, For if nekroi, dead, are not raised up, not at all
Christ is raised up: v. 18, Then kai, also, hoi, those, koimethentes,
lain down to rest, or, laid to sleep, in Christ, apolonto, [from the
same verb apoUumi we have had so often in the Old Testament,]
are destroyed totally, lost, perished : v. 20, Now, but, Christ is
raised up ek nekron, from among dead, aparche, a first fruit, first
production, ton, of those, kekoimemenon, [another participle from
the same verb as koimethentes in v. 18,] having been laid down to
rest, or, laid to sleep, [that is, in Christ, as in v. 18,] become : v. 21,
For since dia, through, anthropon, a man, ho thanatos, the death,
[death, without our article, and so given in the E. V.,] kai, also,
or, even, dia, through, anthropon, a man, anastasis nekron, a rais
ing up of dead : v. 22, For ospfr, as, justy as, the same as, in to,
that, or, the, Adam all, [i. e., as all in Adam, all who are in Adam,
and we are all in Adam, and therefore all die,] die, so kai, also, or,
even, in the Christ all, [i. e., all in Christ, all who are in Christ,]
zdopoithesontai, shall be restored to animation, be reanimated, [i. e.,
as elsewhere expressed in the singular by zesetai, shall live again.
The Princeton Theol. Sem. graduate, and D. D., before mentioned,

334 THEOLOGY OF THE BIBLE.
in a sermon while I attended his church, rendered this verse thus,
As all who are in Adam die, so all who are in Christ shall be made
alive : certainly the true rendering. But, being surprised to hear
it from an Orthodox pulpit, I afterwards told him that he had
given the true rendering of the verse, but that I was surprised to
hear it given by him, saying, he must have intended it for the Uni-
versalists. He said I was right in that. I told him I had long be
fore rendered it as he did ; and said that the rendering of the E.V.,
as that is generally understood, took all the logic out of Paul's ar
gument in the chapter. He agreed that was so, repeating my
words.] v. 24, Then the end, when, &c. Now here are six verses,
12, 13, 15, 16, 20, 21, in which the E. V. gives the dead seven times,
for the Gr. nekron, and nekroi, without the Greek article. And
then Paul, in v. 24, says, Then the end. To proceed with Paul's
argument : 1 Cor. 15 : 26 ; Gr., Latest, or, last, enemy shall be left
unemployed, the death. [Death, without our article : i. e., the em
ployment of death in holding in the grave them who die in Christ
shall cease.] V. 29 has been given before; turn to it: v. 32 is given
before : the Gr/ is, ' what to me the profit, or, advantage, if nekroi,
dead, not egeirontai, are awakened, or, raised up ? ' " Let us eat
and drink : for to-morrow we die." [These words are given in the
Greek as a quotation.] The E. V. in v. 32 is, 'if the dead rise not?'
being the eighth place in the chapter where the E. V. gives the
dead, instead of dead. V. 35, Gr., But will say some one : Pos, in
what manner, or, how, egeirontai, are awakened, animated, or rais
ed up hoi nekroi, those, or, the dead ? [i. e., of course, those, or,
the, dead who will be awakened.] In what, indeed, soma, body,
or, life, or, existence, [these are among the definitions of soma,]
come" they ? In the succeeding verses Paul gives his answer. In v.
42 he says, Gr., thus, kai, also, or, even, the anastasis ton nekron,
raising up of the dead: [i. e., of dead, without our article.] It is
sown in phthora, vitiation, corruption, destruction, egeiretai, it is
awakened, or, raised up, in aphtharsia, imperishableness, incorrupti
bility, immortality, [i. e., undeathableness ; all these terms, the de
finitions of aphtharsia, plainly applying to the body reanimated by
the breath of life, as it will become on being raised from the grave.
If we were to take the dead in this verse to mean, all the dead, we
should make Paul a very silly reasoner, by giving to his use of a
particle the, here, the effect of overthrowing all his argument be
fore given in the chapter, and the effect of making him say in this
and the following verse, that all the dead will be raised in inoor-

THEOLOGY OF THE BIBLE. 335
ruptibility, and in glory ; for, in v. 43 he adds, Gr., It is sown in
atimia, ignominy, dishonour, egeiretai, it is awakened, or, raised
up, in glory. Verse 45 has been before given. Paul, though per
fectly understanding that the Greek article before nouns used in an
abstract sense does not mean all, yet as if to avoid any possible
misapprehension, takes care not to give the Gr. article in the chap
ter until after the 24th verse, where he says, ' Then the end, &c.'
Then in v. 29 he gives, 'Since, or, otherwise, what shall do hoi,
those, being baptized for the dead, [see before,] if, wholly, dead
ouk egeirontai, not are awakened, or, raised up ? [i. e., if none, of
the dead are, &c, ] why kai, even, are they baptized for the dead?
In this verse, where he speaks of dead in connection with resurrec
tion, he does not use the article, but gives dead: where he speaks
of dead in connection with baptism, he uses the article, because the
particular persons baptized for the dead are there meant. It will
not be contended that ' baptized for the dead ' means, baptized for
all the dead. Then, in v. 32, he says, ' what to me the advantage
if dead not are, &c.,' equivalent to ' if, wholly, dead not are, &c,
in v. 29. Then, in v. 35, and 36, where he uses the article, hoi
nekroi in v. 35, and ton nekron in v. 3 6, the meaning necessarily is
the dead who will be raised, because he there says, ' the dead shall
be raised incorruptible; ' and v. 53 he says, Gr., 'For this phthar-
ton, corrupted, or, destroyed, must dress in, or, put on, aphtharsian,
imperishableness, incorruptibility, immortality, [i. e., undeathable
ness,] kai, even, this thneton, mortal, [i. e., deathable, subject to
death,] dress in, or, put on, athanasian, [compounded from a, the
privative particle, and thanatos, death,] immortality, undeathable
ness.' And in v. 54 he uses the same Gr. words, phtharton . . .
aphtharsian, . . . thneton . . . athanasian, and concludes the verse,
' then shall come to pass ho, that, word, ho, which, having been
written : " ' is swallowed up the death [death, without our article]
in victory.' " [It is given in the Gr. with quotation marks.] And
v. 55 is, 'Where of thee, death, the thorn, or, sting? Where of
thee, hades, the victory ? ' For hades here the Lat. gives death ;
and the Rheims gives death ; the Ital. gives inferno ; [the Lat.
infernus (so often rendered in the Douay and Rheims heU) Italian
ized ;] and the E. V. gives grave. Orthodoxy, by its theory that
all the dead will be raised, would have the wicked raised from the
dead to suffer an eternity of misery, shouting victory ! But Paul,
in v. 57, says, E. V., But thanks (be) to God, which giveth us the
the victory through our Lord Jesus Christ. Now who does he

336 THEOLOGY OF THE BIBLE.
mean by us ? He tells in 1 Cor. 1:2;' the church of God, . . . them
that are sanctified in Christ Jesus. The Epistle is written to the
Christians at Corinth. And all the Epistles, of Paul and others,
are written to Christian brethren. Hence, when it is said, Rom.
14 : 12, Gr., ' Hence therefore each of us concerning himself logon,
a word, or, a report, shall give to God ; ' and, 2 Cor. 5 : 10, Gr.,
For tons pantos hemas, these all us phaneroththenai, be made mani
fest, or, rendered known, must in the way of the footstep of the
Christ, [i. e., as to our walk in the Christ,] in order that komisetai,
may obtain, or, recover, each, those dia, through, the soma, in re
spect to those which he transacted, whether good, whether defect
ive, or, incomplete, or, bad ; and the E. V. of 1 Cor. 3 : 13, 14, 15 ;
us, and we, in those and like passages in the Epistles, mean, the
saints who are addressed in the several epistles. These holies did
not claim to do nothing but good. And Paul, in 1 Cor. 12 : 27, 28,
29, 30, 31, speaks of different gifts to the saints. And in his differ
ent degrees of glory for those who will be raised, hi 1 Cor. 15 : 41,
42, he plainly indicates that he expects a better resurrection, a re
surrection to more glory, than that of some of the brethren in Christ
will be. And through whom does Paul tell us this victory over the
grave will be? It is, 'the victory through our Lord Jesus Christ.'
Did the Christ die to raise the wicked dead to an eternity of mis
ery ? Would he call on them to shout victory over being raised to
life again for such a fate ? I once asked a Bishop of the Episcopal
church if there would have been any resurrection at all, of any one,
if the Christ had not died and been raised from the dead. He
answered promptly, No. I as promptly replied : Bishop, that an
swer covers the whole ground. I subsequently stated to a profes
sional brother of high standing, a member in full communion, and
an officer in one of our churches, and of course Orthodox, .the ques
tion I had put to the Bishop, and the Bishop's answer. Whereupon
my professional brother said : A lawyer would have given a differ
ent answer. I asked him, what the lawyer's answer would have
been. He unswered : ' I should have said : it was decreed that
Christ should die and be raised from the dead.' I immediately
asked : For what purpose ? He gave no answer : he saw he
could give none. The question : For what purpose ? brought him
at once to the question : Did Christ die to raise the wicked to life
again to suffer an eternity of misery ? Even a lawyer's tongue was
struck dumb by the question : For what purpose ? No answer can
be given to the question but the answer the Bishop gave. And my

THEOLOGY OF THE BIBLE. 337
reply to the Bishop, that his answer, No, covered the whole ground,
is shewn to be right by the lawyer's attempting another answer,
and his failing to reply to my second question : For what purpose ?
Paul answers the question just as the Bishop did. In 1 Cor. 15:
14, he says: Gr., But, or, Indeed, if Christ not be awakened, or,
raised up, vain, or, futile, then to kerugma, that which is an
nounced, or, heralded, by us ; [for, me ;] vain, or, futile, indeed kai,
also, the. faith of you ; v. 18, Then kai, also, hoi, those, lain down
to rest, or, laid to sleep, in Christ apolonto, are destroyed totally,
are lost, or, perished.
Some years ago, Professor Wiley, a D. D., preached in the
church I then attended, and in his sermon gave the E. V. of 1 Cor.
15 : 42, 43, and applied them to the resurrection of the righteous.
He then said : We are not told how the wicked are raised. No,
thought I ; for we are not told that the wicked are raised at all.
But, further, the E. V. in v. 42 is, ' the resurrection of the dead.'
This D. D., therefore, did not take this language to mean, the re
surrection of all the dead ; and in this he was right : he applied
the language to the righteous only ; and in this he was right. But
he did not tell us from what passage of Scripture he would get the
resurrection of the wicked; he not finding that idea in the words
'the resurrection of the dead' used here. The language, ' It is
sown,' in v. 42 and 43, is as broad as, and covers all that is covered
by, ' the resurrection of the dead,' in v. 42 ; so that if any say that
this latter language means all the dead, then Paul is made to say
that the wicked will be raised in glory. What would this Profes
sor, or any other D. D. say is meant by the E. V. ' resurrection of
the dead' in Heb. 6:2? I presume they would say it means all
the dead : but there, too, the Gr. is, anastasis nekron, a raising up
of dead. In many other instances the E. V. gives ' resurrection of
the dead] where the Gr. article is not used.
I proceed now with Milton. At p. 367 he says, "Thus far
proof has been given of the death of the whole man. But lest re
course should be had to the sophistical distinction, that although
the whole man dies, it does not therefore follow that the whole of
man should die, I proceed to give similar proof with regard to
each of the parts, the body, the spirit, the soul. First, then, as to
the body, no one doubts that it suffers privation of life." As to
the spirit he says, " The Preacher himself, the wisest of men, ex
pressly denies that the spirit is exempt from death: Eccl. 3 : 19,
20, ' as the beast dieth, so dieth the man; yea, they have all one
22

338 THEOLOGY OF THE BIBLE.
breath, ... all go unto one place ! ' And in v. 21 he [the Preacher] con
demns the ignorance of those who venture to affirm that the way of
the spirits of men and of beasts after death is different : ' who know
eth the spirit of man, an sursum ascendat, whether it goeth upward ? '
Psal. 146 : 4, ' His breath goeth forth ; he returneth to his earth ; in
that very day his thoughts perish.' Now the thoughts are in the
mind and the spirit, not in the body. 1 Cor. 5:5,' that the spirit
may be saved in the day of the Lord Jesus : ' the apostle does not
say ' in the day of death,' but ' in the day of the Lord.' " Milton
gives here but a part of Eccl. 3 : 21, giving only, ' who knoweth
the spirit of man, an sursum ascendat, whether it goeth Upward ? '
The version he cites here, and elsewhere, is the Latin version. I
think it proper to give here the Heb. of the whole of that verse :
it is, ' who knoweth ru-ach, the breath — spirit — of sons of men, whe
ther goeth it upward, u, or, or, and, ru-ach of beast, whether goeth
down it downward to earth ? ' The emphasis is on the words who
knoweth; for in the Heb. the interrogatory form is used for denial,
as we have seen ; and who knoweth, &c, here is equivalent to a de
nial that the ru-ach of man goeth any differently from the ru-ach
of beast : the Preacher, in v. 19, having said, that men and beasts
have all one ru-ach, Gr., pneuma : the Lat. is, all spirant, breathe,
or, fetch breath, alike ; the Douay is, all things breathe alike ; the
Ital. is, e, yea, all have one same fiato, breath ; E. V., yea, they
have all one breath : and the Preacher having said, in v. 20, E. V.,
' All [i. e., man and beast,] go unto one place, all are of the dust,
and all turn to dust again.' But, praised be God, there is this dif
ference between men and beasts, that there is a promise of resur
rection to a life eternal to men who die in Christ. We thus see,
that Milton, in using spirit and breath as meaning the same, has the
authority of the Lat., the Douay, the ItaL, and the E. V., they all
giving breath for the Heb. ru-ach, Gr., pneuma, in v. 19.
Milton then proceeds thus : " Lastly, there is abundant testi
mony to prove that the soul, whether we understand by this term
the whole human composition, or whether it is to be understood as
synonymous with the spirit, is subject to death, natural as well as
violent. Numb. 23 : 10, 'let me, Lat., my anima, die the death of
the righteous.' " And he cites Job 33 : 18 from the E. V. And he cites
Job 36 : 14 thus, ' they Lat., anima of them, die in youth.' And
he cites, giving the words of the E. V., Ps. 22 : 20 ; 89 : 48. And
Ps. 94: 17, 'my soul had almost dwelt in silence.' "Hence man
himself, when dead, is spoken of under the name of ' the soul.' "

THEOLOGY OF THE BIBLE. 339
And he gives the E. V. of Lev. 19 : 28 ; 21 : 1, 11 ; Isai. 38: 17. He
then says, " The just and sufficient reason assigned above for the
death of the soul, is the same which is given by God himself, Ezek.
18 : 20, ' the soul that sinneth, it shall die : ' and therefore, on the
testimony of the prophet and the apostle, as well as of Christ him
self, the soul even of Christ was for a short time subject unto death
on account of our sins; Ps. 16 : 10, compared with Acts 2 : 27, 31."
He gives the E. V. words in Ps. 16 : 10, giving the word neither
between the clauses. We have seen that the Heb. has no word at
all between the clauses. And he cites Mat' 26 : 38, giving the
E. V. words there. The Heb., Gr., Lat., ItaL, Douay of the Old
Testament, and Rheims of the New, of all the above verses, will be
found in their places in the preceding pages. He then cites passa
ges which speak of resurrection, and says, they shew that souls
were in the grave. He then examines passages on which " those
who assert that the soul is exempt from death principally found
their belief;" and among the rest, Mat. 10 : 28. He answers them
all conclusively. He answers Mat. 10: 28 (giving the words in
the E. V.,) thus : " the body cannot die as being in itself a thing
inanimate : the body therefore, as is common in Scripture, must be
taken for the whole human composition ; the soul, for that spiritual
life with which we shall be clothed after the end of the world, as
appears from the remainder of the verse, and from 1 Cor. 15 : 44."
It affords me pleasure, after giving from so great an authority
the meaning of Mat. 10 : 28, to refer the reader to the rendering
before given of it in its place, and to the remarks there made.
In Philipp. 1 : 23, the E. V. is, ' having a desire to depart, and
to be with Christ.' The Gr. is, ' the longing having for the analu-
sai, to loose, untie, weigh anchor, set sail, and with Christ einai, to
exist.' Milton, p. 375, quotes the Lat. 'having desire dissolvi;'
he renders the Lat. ' having a desire for dissolution;' and says,
" the Gr. analusai signifies anything rather than dissolution." And
as to the E. V. words, ' to be with Christ ' he says, " that is, at his
appearing, which all the believers hoped and expected was then
at hand. In the same manner one who is going on a voyage de
sires to set sail and to arrive at the destined port, such is the order
in which his wishes arrange themselves, omitting all notice of the
intermediate passage. If, however, it be true that there is no time
without motion, which Aristotle illustrates by the example of those
who were fabled to have slept in the temple of the heroes; and
who, on awaking, imagined that the moment in which they awoke

340 THEOLOGY OF THE BIBLE.
had succeeded without an interval to that in which they fell asleep ;
how much more must intervening time be annihilated to the de
parted, [for, the dead,] so that to them, to die and to be with Christ
will seem to take place at the same moment ? Christ himself, how
ever, expressly indicates the time at which we [believers, of whom
Milton was one,] shall be with him; John 14: 3, [citing it from
the E. V.,] ' if I go and prepare a place for you, I will come again
and receive you unto myself; that where I am, there ye may be
also." The Gr. verb analuo, whence analusai in Philipp. 1 : 23, is
defined, to loose, to untie, to undo, the fastenings of a cable ; to
dissolve, to destroy ; to abolish, annul ; to loose the anchor, weigh
anchor, set sail. The Lat. verb dissolvo, whence dissolvi in that
verse, is defined, to loose, unbind, dissolve, disannul, cause to die.
Whately, p. 84, brings together the passages in 1 Thess. 4 : 13,
14, where Paul speaks of ' them which are asleep ; ' and in v. 14,
' them which sleep in Jesus,' and the passage in 1 Philipp. 1 : 23,
given above ; citing it in the words of the E. V. ; and says : Some
perhaps have found a difficulty in reconciling these expressions of
Paul. And on p. 85 he says : These expressions may be reconciled
together on the supposition of a state of sleep between death and
the resurrection. If, says he, a sincere Christian were asked what
he thought of the condition of some deceased friends who had lived
and died in the faith, he would of course reply, " they ' sleep in
Jesus ;' we must not regard them as at this moment actually en
joying their reward ; but neither must we ' sorrow as those who
have no hope ; ' on the contrary, we must fully trust that they will
be raised up to immortal happiness at the last day." He then pro
ceeds : " If again this same man were himself seemingly at the
point of death in some painful disease, and were asked what he
thought of his own prospects, he would be likely to answer, ' I long
to be released from my sufferings, and ' to be with Christ ; ' fori I
believe that, to my own perceptions, the instant death closes my
eyes, I shall be awakened by the last trump, — the summons to meet
my Lord. And though, in relation to you the survivors, my dying
this hour or a year hence makes no difference as to the time when
that day shall arrive, to me it makes all the difference : . . relatively
to me, it does, to all practical purposes, come the sooner, the sooner
I am released from the burden of ' this earthly tabernacle.' " And
further on he says : " It is thus then that the Apostle Paul, or any
other sincere Christian would express himself, supposing him to have
such a belief. And just thus it is that Paul does express himself.

THEOLOGY OF THE BIBLE. 341
When he is administering comfort to the survivors respecting their
brethren who have departed in the Lord, he always speaks of them
as ' asleep.' ... On the other hand, when he speaks of his eager
longing ' to depart and to be [it is the substantive verb, to exist,]
with Christ,' he is speaking of himself, solely, without any refer
ence to the perceptions and feelings of the survivors, but only to his
own. Now in respect of his own perceptions, the moment of his
breathing his last in this world would be, as has been said, instant
ly succeeded (on the supposition of total insensibility during the
interval) by that of his awakening in the presence of his Lord."
I now give further extracts from Milton. At p. 377 he cites
1 Pet. 3 : 19, thus: ' by which also he went and preached to the
spirits that are in prison,' literally, says he, " in guard, or, as the
Syriac version renders it, in sepulchro, in the grave, which means
the same ; for the grave is the common guardian of all till, &c.
What therefore the apostle says more fully in ch. 4:6,' For this
cause was the gospel preached also to them that are dead,' he ex
presses in this place [ch. 3 : 19] by a metaphor, 'the spirits that
are in guard ; ' it follows, therefore, that the spirits are dead." ' To
them that are dead,' in the E. V. of 4: 6, means, of course, to
them that are now dead. The preaching referred to was done to
the antediluvians, then dead, while they were living ; and the
Preacher was Noah, called that ' Preacher of righteousness.' There
is no Gr. in 4 : 6 for ' that are,' the Gr. is, simply, nekrois, in the
dative ; but ' that are ' is to be supplied, as we see ' are,' ' shall be,'
&c, supplied, all through the E. V. ; and the E. V. supplies ' that
are ' in that verse. Why did not the E. V., as does Milton, Supply
'that are 'in 3; 19, where the Gr. is ' tois pneumasi, to those
breaths, spirits, that are,' i. e., that are now, enphulake, in guard,
i. e., in the grave. The Gr. tois before pneumasi, in 3 : 19, requires
more strongly the supplying ' that are ' than the single word nekrois
in 4.: 6 : and tois pneumasi, to those breaths, spirits (that are now
in the grave), is equivalent to enphsh mt, breath, soul, dead; Gr.
psuche ended ; for which, as we have seen, the E. V. gives dead
body, in "the Old Testament. And in life, pneuma, breath, spirit,
is used for person, as is psuche; thus in 1 John 4: 2, ' every pneu
ma, breath, that confesseth that Jesus, &c. : and v. 15, 'whoso
ever shall confess that Jesus, &c.' Now I suppose that most read
ers of the E. V. get the notion that the Orthodox soul, — spirit — of
Christ, while he lay dead in the sepulchre, went and preached to
the Orthodox souls, — spirits — ghosts — in the Presbyterian Hell, or

342

THEOLOGY OF THE BIBLE.

in Episcopacy's intermediate place of " departed souls, — spirits, —
ghosts," where, as Episcopacy says, all such its entities are. Does
Presbyterianism hold that its bad spirits in its hell can be released
and taken to its heaven, by professing faith in the Christ ? ! Does
Episcopacy hold that its bad spirits in the intermediate place it as
signs to all its spirits, good and bad, can, by professing faith, be
prepared for its heaven ? We thus see that the idea which, no
doubt, some get from the E. V. of 3 : 19, 'by which also he went
and preached unto the spirits in prison,' is simply absurd : we
might say, ridiculously so, were it not for the gravity of the subject
we are dealing with.
Whately, p. 63, says : " The passage in 1st Peter, about ' preach
ing to the spirits in prison,' has been supposed to allude not only
to the conscious state of departed spirits, but even to Christ's hav
ing visited, in the interval between his death and resurrection, the
souls of those who perished in Noah's flood. But this seems to
me a very unlikely interpretation." At page 65 he gives the in
terpretations of three different Bishops : Hall ; Archbishop Seeker,
and Bishop Pearson. Before giving these I will render the Gr. of
v. 18 and 19 : v. 18 is, For kai, also, or, even, Christ once for all,'
or, once only, on account of sins suffered, a just for unjust, in order
that us he might lead to God, thanatotheis, [passive participle,] be
ing put to death, in flesh, [i. e., in living person ; for flesh without
life can't die,] zoopoietheis, [passive participle,] being reanimated,
or, restored to animation, but, to peneumati, [dative,] by the breath,
— spirit ; [i. e., by the breath of, proceeding from, God ;] v. 1 9, en,
through, which kai, also, to those pneumasi, breaths, — spirits — in
guard, [i. e., that are now in guard, in the grave,] poreutheis, [pas
sive participle,] being sent, [i. e., his gospel, as before seen,] he [i. e.,
his gospel, the Messiah, — the Christ — to come] was a herald, or,
was heralded. [How ? By Noah, as we shall see.] I now give
Bishop Hall's interpretation, as quoted by Whately. "By the
power of which divine Spirit of his, long before his manifestation
in the flesh, He came to the old world ; and by the mouth of
Noah, that ' preacher of righteousness,' spoke to them whose spirits
are now fast prisoned in hell." Archbishop Seeker's interpretation
is quoted thus : " ' The spirits in prison,' to whom St. Peter saith,
that Christ ' by his spirit preached,' he saith also were those ' which
were disobedient, when the long suffering of God waited in the
days of Noah.' And therefore Christ's ' preaching to them by his
Spirit ' probably means, his exciting by his Spirit, which ' strove '

THEOLOGY OF THE BIBLE. 343
with them for a time, Gen. 6 : 3, that patriarch [Noah] to be ' a
preacher of righteousness' among them, as the same Apostle in his
other Epistle calls him, 2 Pet. 2 : 5. But not hearkening to him
then, they are now in prison, reserved for the sentence of the last
day." Bishop Pearson's interpretation is quoted thus : " The plain
interpretation of this passage is the true one, 'namely, that Christ
did preach unto those men who lived before the flood, even while
they lived, and consequently that He was before it. For though
this was not done by an immediate act of the Son of God, as if He
personally had appeared on earth, and actually preached to that
old world, but by the ministry of a Prophet, by the sending of
Noah, a ' preacher of righteousness ; ' yet to do anything by an
other, not able to perform it without Him, as much demonstrates
the existence of the principal cause, as if He did it of Himself
without any intervening instrument." The reader perceives how
much of each of these three interpretations is due to Orthodoxy.
These interpretations all admit, that the preaching was done to
the living antediluvians. And all admit that it was not Christ that
preached to them, but Noah. Hall says : " By the power of which
divine Spirit of his, he came to the old world, and by the mouth
of Noah spake to them," &c. Seeker says: " Christ's ' preaching
to them by his Spirit' probably means, his exciting by his Spirit
that patriarch to be ' a preacher of righteousness' among them."
Pearson says, Christ did not personally appear on earth, and actu
ally preach to that old world ; but that he preached to them by
Noah ; which, he says, demonstrates the existence of the principal
cause, and is equivalent to preaching to them himself.
Now that God, not the Christ, was the principal cause, is shewn
both by the last clause of v. 18, and by, Gen. 6 : 3, cited by Seeker.
By whose pneuma, breath, — spirit — was Christ reanimated, re
stored to animation, as said in v. 18 ? Certainly by the pneuma
of God. Numberless texts say, God raised him from the dead.
And as to the few passages in the E. V. which say, he rose from
the dead, if that were the true rendering, they don't shew that he
rose of himself, any more than Paul's words in 1 Cor. 15: 16, 'if
dead rise not ' shew that dead rise of themselves. ' He rose ' is
perfectly consistent with ' God raised him : ' he rose by God's
enabling him to rise. But ' he rose of himself is flatly contradic
tory to ' God raised him.' In Gen. 6 : 3, cited by Seeker, using
the word ' strove,' from the E. V. ' strive' in that verse, the Heb.
is : And said Jehovah : la idun, not shall remain, or, abide, ru-ach,

344 THEOLOGY OF THE BIBLE.
a, or, the, breath, of [i. e., proceeding from] me in admi man, loulm,
to hidden time, or, long, or, in perpetuity ; for that he bshr, flesh,
or a flesh ; [i. e., merely flesh with the breath of life in him ; for
the first part of the verse shews that the, breath of life was in them;
else it could not remain in them ;] u, but, or, yet, shall be days
of him hundred twenty years. [This last clause explains the
whole verse. A hundred and twenty years was allowed before the
antediluvian race should be utterly destroyed, except Noah, &c]
The Gr. is, . . . o% me katameine, not shall remain, or, abide, the
pneuma, breath, of me in these men for ever, through the to be
them fleshs : [i. e., because they are fleshs :] shall be, but, the days
of them hundred twenty years : Lat., And said God : non perma-
nebit, not shall remain, my spiritus, breath, in man for ever, because
caro, flesh, or, a flesh, he is, &c. : Douay, And God said : my spirit
shall not remain in man for ever, because he is flesh, and his days,
&c. There is a note in the Douay to this verse, thus : " The mean
ing is, that man's days, which before the flood were usually 900
years, should now be reduced to one hundred and twenty years.
Or, rather, that God 'would allow men this term of, &c, for their
repentance and conversion, before he would send the deluge." The
Ital. of the verse is, And the Lord said : My Spirit shall not strive
perpetually with the men, for also they are not other than flesh ;
and the term, or, limit, of them shall be hundred twenty years.
The E. V. is, And the Lord said, My Spirit shall not always strive
with man, for that he also (is) flesh : yet his days shall be a hun
dred and twenty years. Gesenius, under the verb dun, the verb
used in the verse, gives the Heb. words, and says : " Well render
ed according to the sense by the ancient versions, as the Septuagint,
o#- me katameine; Lat., non permanebit ; Syriac, and Arabic, shall
not dwell."
It is thus made plain, that it was through, or, by means of, the
pneuma proceeding from God, the same by which the Christ was
reanimated, made alive again, that Noah preached to the antedilu
vians: as in 1 Cor. 12 : 3 we have, Gr., speaking en, through, by
means of, pneuma, a breath,— spirit-of [i. e., proceeding from] God,
.... except en, through, pneumati hagio, a breath holy : Rheims,
but by the Holy Ghost : E. V., the same. Whereas all these three
Bishops will have it, that it was Christ, by his Spirit, who preach
ed to the antediluvians by the mouth of Noah.
Milton next gives Rev. 6 : 9, from the E. V., thus : ' I saw under
the altar the souls of them that were slain,' &c. : and answers it

THEOLOGY OF THE BIBLE. 345
thus : " I answer, that in the Scripture idiom the soul is often put
for the whole animate body."
He next gives Luke 23 : 43, from the E. V. : ' To-day thou shalt
be with me in paradise ; ' and answers it. As I shall give hereafter
what I think is plainly the meaning of paradise here, I will defer
till then Milton's answer.
He next gives Luke 23 : 46, from the E. V. : ' Jesus said :
Father, into thy hands I commend my spirit ; ' and answers : " But
the spirit is not therefore separated from the body, or incapable of
death; for David uses the same language Psal.' 31:5, although he
was not then about to die : ' into thine hand I commit my spirit,'
while it was yet abiding in, and with the body." He cites Ps. 31 :
5, also, from the E. V. The Gr. word is the same in Ps. 31 : 5 as
in Luke 23 : 46, parathesomai, for which the E. V. has commend in
Luke 23: 46, and commit in Ps. 31 : 5. Milton proceeds: "So
Stephen, Acts 7 : 59, 'Lord Jesus, receive my spirit . . . and when
he had said this, he fell asleep.' It was not the bare spirit divested
of the body that he commended to Christ, but ' the whole spirit
and soul and body,' as it is expressed 1 Thess. 5 : 23." The Gr. in
Acts 7: 59 is, ikurie Iesou, Proprietor, or, Lord, of Jesus, receive
the pneuma, breath, of me ; ' i. e., to give it back to me again. At
Luke 9 : 20 we have, E. V., the Christ of God. And Luke 4 : 34,
Gr., ho, that, or, the, hagios, consecrated, dedicated to religious
purposes, pure, or, holy, of God : Rheims, and E. V., the Holy one
of God. And Acts 3 : 1 <!_ the hagion and just : Rheims and E.V.,
the Holy One and tKe just. And Acts 2 : 36, Gr., . . . God made
that same Jesus whojm ye crucified kai, both, kurion, Lord, kai, and,
Christ. And Acts. 13% 23, Gr., From this seed God according to
promise raised up to Israel a Saviour Jesus. And Acts 13 : 35, Gr.,
ton, that, or, the, hosion*., sanctified, of thee : Rheims, thy holy one :
E. V., thine Holy One. 'And 1 Cor. 3 : 23, and Christ (is) God's.
Gesenius, under iheuhe, the Heb. word for which Jehovah is
•riven tells us, " The later Hebrews, for some centuries before the
time of Christ, either misled by a false interpretation of certain
laws, Exod. 20: 7 ; Lev. 24: 11, or else following some old super
stition, regarded this name as so very holy that it might not even
be pronounced :" citing several authors. " This custom was already
in vogue in the days of the Septuagint translators; and thus it is
that they every where translate iheuhe by the kurios." Other wri
ters tell us the same ; and the reader has seen that the Septuagint
wives kurios where the Heb. is Jehovah. This substitution of ku-

346 THEOLOGY OF THE BIBLE.
rios for Jehovah, in the New Testament, and the giving the same
word kurios for Lord, where it means the Christ, is well calculated
to produce confusion, and misapprehension. In Luke 23 : 46 Jesus
himself says : ' Father, into thy hands I commit the pneuma of
me.' Was not Stephen's breath committed to the same Father to
whom Jesus committed his breath? Milton proceeds : "Thus the
spirit of Christ was to be raised again with the body on the third
day, while that of Stephen was to be reserved till the appearing of
the Lord. So 1 Pet. 4 : 19, 'let them commit the keeping of their
souls (to him) in well doing.' " The verse adds, ' as unto a faithful
Creator.' This shews that it was to the Creator, called by Jesus,
in Luke 23 : 46, Father, that Jesus, and David, and Stephen, com
mitted the pneuma of them.
Milton next gives 2 Cor. 5 : 1 to 20, where Paul speaks of ' our
earthly house' : Read the verses in the E. V. ; and says, " It is suffi
ciently apparent, however, that the object of this passage is not. to
inculcate the separation of the soul from the body, but to contrast
the animal and terrestrial life of the whole man with the spiritual
and heavenly. Hence in the first verse ' the house of this taber
nacle' is opposed, not to the soul, but to ' a building of God, an
house not made with hands,' that is, to the final renewal of the
whole man, as Beza also explains it, whereby ' we are clothed
upon.' [The E. V. adds, v. 2, 'with an house which is from
heaven'] ' being clothed . . . not naked,' v. 3. This distinctly ap
pears from v. 4 : ' not for that we would be unclothed, but clothed
upon, that mortality might be swallowed up cf life.' See also v. 5,
' now he that hath wrought us for the self same} thing is God ;' not
for the separation of the soul from the body,>bt for the perfecting
of both. Wherefore the clause in the eighth verse, ' to be absent
from the body, and to be present with the Lord,' must be under
stood of the consummation of our happiness ; and ' the body' must
be taken for this frail life, as is common iu the sacred writers ; or
perhaps to be ' at home in the body, and to be absent from the
Lord,' v. 6, may mean nothing more than to be entangled in world
ly affairs, and to have little leisure for heavenly things ; the reason
of which is given v. 7, ' for we walk by faith, not by sight :' whence
it follows, v. 8, 'we are confident and willing rather to be absent
from the body, and to be present with the Lord ;' that is, to re
nounce worldly things as much as possible, and to be occupied
with heavenly. The ninth verse proves still more clearly that the
expressions ' to be present' and ' to be absent ' both refer to this

THEOLOGY OF THE BIBLE. 347
life : ' wherefore we labour that whether present or absent, we may
be accepted with God :' for no one supposes that the souls of men
are occupied from the time of death to that of the resurrection
in endeavours to render themselves acceptable to God ; that is the
employment of the present life, and its reward is not to be looked
for till the Second coming of Christ." " The same sense is to be
ascribed to 2 Pet. 1 : 13, 14, 15 ; 'as long as I am in this taber
nacle,' &c, that is, in this life."
I have now the pleasure of giving the views of the distinguished
and Christian John Locke on this subject, in his Treatise on " 'Hie
Reasonableness of Christianity," which I never saw or heard of be
fore a friend who had learned from me how I read the Bible men
tioned it to me.
Locke says : " Adam, by his fall, lost bliss aud immortality."
And again, " Christ restores to us what we lost by Adam." And,
citing Gen. 2:17 thus : 'in the day that thou eatest thereof thou
shalt surely die,' he says : " Ecclesiastics read the last thou, thy
body shall die : thou is used twice in this one sentence, and must
mean the same thing in both places. If therefore the last thou in
the sentence meant thy body, the first thou meant the same. So
that the reading of the Ecclesiastics would be, in the day that thy
body eateth thereof thy body shall die." Locke proceeds to say :
" A law requires the plainest and directest words ; yet some insist
that death means eternal life in misery." A lawyer would add ;
and a penal law requires more exact precision still.
I once said to the Princeton Seminary graduate and D. D. be
fore-mentioned, citing this verse to him : You say this means, his
body shall die. Not exactly so, said he, but we give a different
meaning to the word die. He stopped there, without saying what
that meaning was. - No doubt the thought had flashed on his mind
that the words were spoken to Adam ; and he was unwilling to
apply to Adam the interpretation which Orthodoxy gives to the
word die in reference to the wicked. Soon afterwards, I said to
anothSr Orthodox clergyman : You interpret the word die, in re
ference to sinners, to mean, to live forever in misery : and he can
didly admitted it. Now why should the D.D. hesitate to give the
Orthodox interpretation of the word die in reference to Adam ? He
was the great transgressor who " brought death into the world and
all our woes ; " and through his transgression we are constituted
prone to sin, sinners, and made subject to death. Locke gives thou
but twice in Gen. 2:17. It is used three times : . . . thou shalt

348 THEOLOGY OF THE BIBLE.
not eat of it : for in the day that thou eatest thereof thou shalt
surely die. And yet a class of men who assume to be anointed
teachers presume to tell us, though thou, the first two times of its
occurrence in the verse, means, as they must admit, the whole liv
ing man, that where it last occurs in the same verse it means thy
body! Locke proceeds to say : " It is insisted further by some, that
thou shalt die puts man under the necessity of sinning continually,
and so multiplying the provocation." He further says : " By death
I understand nothing but a ceasing to be ; under which death they
should have lain forever, had it not been for the redemption by
Jesus Christ." The Gr. word is en, through, Jesus Christ. Fur
ther on Locke says : " Adam being thus turned out of paradise, and
all his posterity being born out of it, the consequence of it was
that all men should die, and remain under death forever, and so be
utterly lost." And again : " The wages of sin is an exclusion from
that happy state of immortality, and brings death." And again :
" Loss of immortality is the portion of sinners." His words " Loss
of immortality" mean, non-acquisition of immortality from the
grave ; for he has before said, " Death is a ceasing to be ; under
' which death they should have lain forever, had it not been for
the redemption by Jesus Christ." And Locke makes this re
mark : " That living torment is worse than no being at all
[annihilation] every one's sense determines, against vain philoso
phy and foolish metaphysics ; — and our Saviour's peremptory de
cision has put it past doubt that one may be in such an estate, that
it had been better for him not to have been born :" [i. e. in such a
state of misery in this life, with nothing but annihilation in pros
pect.] As to annihilation, some pretend to say, they had rather
live in torment forever than be annihilated : this is what Locke calls
vain philosophy and foolish metaphysics. Others say, that annihi
lation is no punishment at all. Their minds have so long groveled
in the fear of the Orthodox hell for the Orthodox soul, that annihi
lation seems such a relief that they think it no punishment. Though
this short life be so dear to all that every sacrifice it_made to pre
serve it, they have become unable to comprehend the inestimable
value of a life eternal from the grave, and so, unable to comprehend
the unspeakable loss of it by annihilation forever. The reader of
these pages has found the system of the Giver of all good, as re
vealed in his word, to be a glorious, heart-inspiring and heart-ele
vating system ; and has found also that Locke has properly charac-

THEOLOGY OF THE BIBLE. 349
terized it by his title to his Essay, " The Reasonableness of Christi
anity." Did it never occur to men who preach the current system,
inherent immortality, and consequent eternal conscious misery to
the wicked, that if it be not true it is blasphemy ? How is it that at
such risk they are willing to attempt to foist their system into the
English version of the Bible by such puerilities as have been no
ticed, including that of Mr. Barnes ? And how is it possible that
they are content to teach such a system while ignorant of the word
of God as written in the original Scriptures ? If they think that
their system may be found in the E. V., do they hold that James's
Ecclesiastics were inspired — inbreathed — by God to give a true
translation of the Scriptures into our language? If they will read
these pages they will find how much mistaken they are in such an
idea ; and will find whence, for the most part, those Ecclesiastics
got their version.
I have before mentioned the late work of Archbishop Whately,
of the English Church, on " A Future State." I now give an ex
tract from it on the doom of the condemned, p. 180-185 : " What
that doom will be, whether the terms in which it is commonly
spoken of in Scripture,—' death,' ' destruction,' ' perishing,' &c, are
to be understood figuratively, as denoting immortal life in a state '
of misery, or more literally, as denoting a final extinction of exis
tence, — this is quite a different question. It is certain that the
words, 'life,' ' eternal life,' &c, are always applied to the condition
of those, and of those only, who shall at the last day be approved
as ' good and faithful servants,' who are ' to enter into the joy of
their Lord.' ' Life ' as applied to their condition, is usually under
stood to mean ' happy life.' And that theirs will be a happy life,
we are indeed plainly taught ; but I do not think we are anywhere
taught that the word ' life' does of itself necessarily imply happi
ness. If so, indeed, it would be a mere tautology to speak of a
' happy life ; ' and a contradiction, to speak of a ' miserable life ; '
which we know is not the case, according to the usage of any lan
guage. In all Ages and Countries, ' life,' and the words answering
to ft in other languages, have always been applied, in ordinary dis
course, to a wretched life, no less properly than to a happy one.
Life, therefore, in the received sense of the word, would apply
equally to the conditions of the blest and of the condemned, sup
posing these last to be destined to continue forever living in a state
of misery. And yet, to tMr condition the words ' life ' and ' im
mortality ' never are applied in Scripture. If therefore we suppose

350 THEOLOGY OF THE BIBLE.
the hearers of Jesus and his Apostles to have understood, as nearly
as possible in the ordinary sense, the words employed, [any other
supposition would be absurd, considering who the hearers were,]
they must naturally have conceived them to mean (if they were
taught nothing to the contrary) that the condemned were really
and literally to be ' destroyed,' and cease to exist ; not, that they
were to exist forever in a state of wretchedness. For they are
never spoken of as being kept alive, but as forfeiting life : as for
instance, ' ye will not come unto me that ye may have life : ' — ' He
that hath the Son hath life ; and he that hath not the Son of God,
hath not life.' [An instance, among many, of the use of the present
for the future. I give one of several instances given by Milton.
On page 367, vol. 1, citing the E. V. of Luke 20 : 36 : " being the
children of the resurrection, that is, when they shall finally become
such." The Gr. is, ' being children of,' &c] And again, ' perdition,'
' death,' ' destruction,' are employed in numerous passages to ex
press the doom of the condemned. All which expressions would,
as I have said, be naturally taken in their usual and obvious sense,
if nothing were taught to the contrary. That these expressions
however are to be understood not in their ordinary sense, but figu
ratively, to signify an immortality of suffering, is inferred by a
large proportion of Christians, from some other passages : as ' ever
lasting punishment,' ' everlasting fire,' ' cast into hell, where their
worm dieth not, and their fire is not quenched.' This last expres
sion is taken from Isai. 66 : 24, who speaks of 'the carcases of the
men that have transgressed, whose worm shall not die, neither shall
their fire be quenched; and they shall be an abhorring unto all
flesh : ' describing evidently the kind of doom inflicted by the East
ern nations on the vilest offenders, who were not only slain, but
their bodies deprived of the rites of burial, and either burned to
ashes, which, among them, was regarded as a great indignity, or
left to moulder above ground and be devoured by worms. [As in
gehenna, the valley of Henem.] From such passages as these it
has been inferred that the sufferings, and consequently, the life, of
the condemned, is never to have an end." Further on he says :
" Another sense is certainly more reconcilable with the ordinary
meaning of the words ' destruction,' &c, which so often occur. The
expressions, 'eternal punishment,' 'unquenchable fire,' &c, may
mean merely that there is to be no deliverance, — no revival, — no
restoration, — of the condemned." [Revival is, living again. Whate
ly proceeds,] " Death, simply, does not shut out the hope of being

THEOLOGY OF THE BIBLE. 351
brought to life again : eternal death does. Fire may be quenched
before it has utterly consumed what it is burning : unquenchable
fire would seem most naturally to mean that which destroys it ut
terly." And further on he says : " and is called ' everlasting ' or
' unquenchable ' fire, to denote that they [the condemned] are not
to be saved from it, but that their destruction is to be final."
And further on : "If ' eternal death ' means final death,—
death without any revival, — we can understand what is meant
by 'Death being the last enemy destroyed] namely: that none
henceforth are to be subjected to it. But if ' Death ' be understood
to mean everlasting life in misery, then, it would appear that Death
is never to be destroyed at all ; since although no one should be
henceforth sentenced to it, it would still be going on as a continual
infliction, for ever. On the whole, therefore, I think we are not
warranted in concluding (as some have done) so positively con
cerning this question as to make it a point of Christian faith to in
terpret figuratively and not literally the ' death ' and ' destruction '
spoken of in Scripture as the doom of the condemned ; and to insist
on the belief that they are to be kept alive forever." I remember
saying, when quite a young man, to a D. D. whose preaching I then
attended, while walking from church : To maintain your system
you read literally the figurative language of the Bible, and read
figuratively its literal language. He said, he didn't know there
was one in his congregation that entertained such an idea.
As to the so-called argument for the Orthodox soul from the
Christ's answer to the Sadducees, Mat. 22 : 31, 32, Whately says,
p. 74, " In our Lord's answer to the Sadducees he alludes not to
any separate state of consciousness, but to the resurrection. That
Jehovah is called the God of Abraham, Isaac, and Jacob, he ad
duces as a proof that ' the dead ' are raised." He gives ' the dead '
from the E. V. : and in v. 32 the E. V. has, of ' the dead,' .... of
-' the living ; ' whereas the Gr. is, of ' dead,' ... of ' living : ' so in
Mat. 11:5, the E. V. is, ' the dead are raised up.' Did Jesus mean
that all the dead had been raised up by him ? The Greek there is
nekroi, dead, are raised; and if the Gr. article had been used there,
it would not have meant all the dead, but must have been render
ed, simply, dead, by the rule before given. Whately further says :
" But his words seem plainly to shew that the only question was,
whether this present life be the whole of our existence, or whether
there is to be a resurrection." And, as disproving the idea of ex
istence after death and before being raised up, he cites 1 Thess. 4 :

352 THEOLOGY OF THE BIBLE.
13, 14, thus : "I would not have you to be ignorant, brethren, con
cerning them which are asleep, that ye sorrow not as the rest, who
have no hope. For if we believe that Jesus died and rose again,
even so, them also who sleep will God, through Jesus, bring with
him." He gives in v. 13, 'the rest ' and says: "not 'others,' as
our translation has it ; but, all the Gentiles remaining uncon
verted." In v. 14, he gives, "them also who sleep will God,
through Jesus, bring with him; " and he says: "This is manifestly
the correct reading of the passage." The word in the Greek is dia,
through, where the E. V. has in. The collocation in the Greek is :
so kai, even, or, also, God tous koimeihentas, those lain down to
rest, or, laid asleep, dia, through, Jesus will bring with him. The
Archbishop is clearly right in his rendering, though he collocates
differently. The Greek, like the Hebrew, was written without
stops. Translators, by pointing as best suits their ideas, and by
using our article the where the Gr. does not use its article ; and
also where the Gr. article should not be rendered in English, ac
cording to the rule before given ; and also by omitting our article
the where the Greek article should be rendered ; and by not giving
our article a where it should be used ; and by selecting from among
the various definitions of prepositions such as they prefer; fre
quently pervert the sense of the original.
As to Mat. 10 : 28, 'fear not them which kill the body, but are
not able to kill the soul,' &c, Whately says, p. 64 : " The expres
sion of Jesus to his disciples was manifestly intended to remind
them that their enemies could only inflict temporal death, — could
only put an end to a man's life in this world ; whereas God's
power extends to the whole of our existence, to all eternity."
As to the story of Dives and Lazarus, he says, p. 56, 57 : " All
know that the narrative is a parable, that is, a fictitious tale framed
in order to teach or illustrate some doctrine." " The only truth
that is essential in a parable^ is the truth of the moral or doctrine
conveyed by it." " The general moral design appears to have been
that those who have been devoted to the good things and enjoy
ments of this world will have no share in those of the world to
come." That is, in the world as it shall be ; or, in the age to
come. As to what is called the transfiguration on the mount, brought
forth, says he, " as an argument for the supposition of a state of
sense and consciousness after death before the final resurrection,"
Whately says : " But nothing generally decisive can be concluded

THEOLOGY OF THE BIBLE. 353
from any case which is manifestly an exception to general rules ;
as this was, in every respect." As to Moses, he says : " we are
told that he died, and was buried in the land of Moab," &c. [See
p. 319, for the rendering was buried.] Whately further says : " It
seems clear, as I lately observed to you, that the soul separate from
the body is not an object of sight, since at man's death, all that
was formerly visible of him remains before our eyes in the corpse ;
so that nothing can be inferred respecting the separate state of the
soul, from the visible appearance of Moses and Elias, which the
eyes of the Apostles witnessed. It is to be observed also, that
there can be little doubt the appearance of Moses and Elias on this
occasion was designed to represent ' the Law,' delivered by Moses,
' and the Prophets,' of whom Elias was especially venerated ; and
that their appearing in friendly communion with Jesus, denoted
the agreement of his Gospel with the Law and the Prophets, which
he ' came not to destroy, but to fulfil.' This was the lesson which
the appearance conveyed to the disciples ; and the appearance alone
is all that concerned them, or concerns us. The actual condition
of the persons themselves, is a point which did not concern them.
Everything, indeed, that is recorded in the Gospel history, is to be
considered in reference to the instruction it was designed to con
vey to the disciples." We have only to recollect that miracles
were wrought in» proof of the Messiahship of Jesus, to see the pro
priety of Whately's view, that the appearance, miraculous appear
ance, if we adopt the E. V. word appearance, was designed for the
purpose stated by him.
Peter and James and John were the only persons with Jesus
on the mount. Peter is the only one of those eye-witnesses that
gives us any account of what took place there. His account is
this : 2 Pet. 1 : 16, E. V., For we . . . were eye-witnesses of his
majesty. V. 17, E. V., For he received from God the Father honor
and glory, when there came such a voice to him from the excellent
"•lory, This is my beloved Son, in whom I am well pleased. V. 18,
E. V. And this voice which came from heaven (Gr. ex ouranou,
from, or, out of, the starry heavens) we heard, when we were with
him in the holy mount. [Our word excellent is from the Lat. ex,
from, or, out o£ and coelum, the sky, the heaven ; and excellent in
v. 17 is equivalent to, from, or, out of, the sky, — the heavens— in
v. 18. The phrase from above, also found in Scripture, means the
same, i. e., excellent. And Capt. Bonneville, the great traveller
among our Aborigines tells us, that an Indian wife who had left
23

354 THEOLOGY OF THE BIBLE.
her husband on account of his cruelty, in telling her story to him
said, " When our people moved their camp, he mounted his horse
and rode away, free as though he had fallen from the skies." This
is a Heb. expression for, as if he was superior to others, — excellent
— from the heavens, — from the skies.] We have no account from
either John or James, the other two who were with Jesus on the
mount, of "what took place there. The account in Mat. is, \:h. 17 :
2, Gr., And metemorphothe, he was metamorphosed, or, changed,
or, transformed, and shone the face of him as the sun, &c. : v. 3,
Gr., and lo, ophthesan, [first aorist passive plural,] were portended
to them Moses and Elias with him conversing together: v. 4, Gr.,
Answering but, Peter, he said, &c. : v. 5, Gr., He yet speaking, lo,
a cloud luminous overshadowed them : [i. e., Jesus and the three
disciples :] and lo, a voic&ek, out of, the cloud, saying : This is ho,
that, or, the, Son of me ho, that, or, the, dearly beloved, in whom I
am contented : him hear ye : v. 8, Gr., Lifting up but the eyes of
them they saw no one except Jesus only. Mark, in his account,
ch. 9, gives, v. 2, the same verb, metemorphothe ; and gives ophthe,
[first aorist passive singular, from the same verb as ophthesan, used
by Mat. in the plural,] was portended to them Moses and Elias,
&c. : v. 8, Gr., And unexpectedly looking round no farther no one
they saw but Jesus alone with themselves : [ophthe, in the singular,
used by Mark, gives, no doubt, the true sense : ophthesan, the plu
ral, if we were to adopt the word appeared, given in the E. V., might
be understood by some to signify that Moses and Elias visibly ap
peared ; though the word appeared is a very ambiguous word in
such connection, and the Gr. verb used has no such definition. It
is unnecessary to give Luke's account. He uses, Luke 9 : 31, oph-
thentes, participle of the same verb used by Mat. and Mark.
In Deut. 31 : 16 it is said, Heb., And said Jehovah to Moses,
behold, thou shkb, to lie down, with fathers of thee : Gr., behold
thou koima, to lie down to rest, with the fathers of thee : ItaL, be
hold thou art giacere, to lie down, shortly with thy fathers : Lat.,
and Douay, behold, thou shalt sleep with thy fathers : E. V., be
hold, thou shalt sleep with thy fathers. In Deut. 34 : 5, 6, it is
said, Heb., u, and, or, so, died there Moses, servant of Jehovah ; v.
6, And he was buried, or, they buried him, &c. : Gr., v. 5, And end
ed, or, terminated, Moses, &c. : v. 6, And they buried him, &c.
Died and was buried, or, and they buried him, in these last verses,
is equivalent to, lie down with the fathers, in 31 : 16.
Josephus, the Jewish historian, says, " a cloud stood over him

THEOLOGY OF THE BIBLE. 355
on the sudden, and he disappeared, although he wrote in the holy
books that he died, which was done out of fear lest they should
venture to say that, because of his extraordinary virtue he went to
God." Whately also gives the words of Jesus to the thief on the cross,
and shews that the word paradise has no such meaning in Scripture
as Orthodoxy ascribes to it. I may give more fully under the
word paradise what he says on that passage.
He or she who had read the preceding pages' of this book had
obtained, I doubt not, a more thorough and convincing view of
God's system in reference to man than even the writings referred
to of these three great men, and Christians, Milton, Locke, and
Whately, would have impressed upon his mind. He might have
supposed that even their weight was not sufficient to overbalance
Ecclesiastical authority. I think he does not now esteem that au
thority so highly.
From other parts of these writings of Milton, and Locke, and
Whately, I am disposed to think that they believed in the resurrec
tion of both just and unjust. Now I ask : For what purpose ?
They all reject the notion of inherent immortality. They all hold
that the whole man dies, is mortal. It is as mortal, therefore, that
man sins; and as a mortal being that he dies. Is he to be raised
from the grave a different kind of being, an immortal being ; to
have immortality thrust upon him, that he may be able to suffer
eternal conscious misery for sins he committed as a mortal being ?
Certainly neither of them could hold this. The only other idea
they could entertain would be this : that all, good and bad, will be
raised up to be judged, and that the wicked will be again subjected
to death. But death is the wages, that is, the penalty, punishment,
of sin. We are all condemned already, Scripture saith ; condemned
to death ; under sentence of death : and death is the execution of
the penalty ; from which executed penalty they who die in Christ
will be redeemed. Are the wicked to be raised up after the execu
tion of the penalty, to be subjected to a second execution of the
penalty? The idea is absurd, and has no foundation whatever in
the true Scriptures, the Hebrew of the Old Testament and the
Greek of the New. If either of these writers entertained any such
idea, it must have been because their other voluminous writings
occupied so much of their life that they had not time to prepare
themselves to consult properly the original Scriptures ; and so
never got rid of the effect of early instructions as to Resurrection.

356 THEOLOGY OF THE BIBLE.
I attended a Presbyterian Church from youth ; and continued
to do so until after I had delivered the course of public readings
on the Bible which I have before mentioned. During that course
of lectures, a gentleman who attended several of them, one of my
own profession, a communing member of the Episcopal Church,
suggested to me that there would be no objection to my being re
ceived into the Church, in full communion. I expressed surprise,
and doubt ; bnt willingness. He said he would speak to the Rec
tor, with my permission. I assented. Pie did so. The Rector
had attended my first lecture, which presented a synopsis of the
system of the Bible as I read it. The Bishop of the diocese, also,
from conversations I had previously had with him, had become ac
quainted with my views on these subjects. The result was, that
the Rector invited me to join : and I gladly accepted. I was after
wards confirmed by the Bishop.
I am happy, therefore, to say to the reader, that the Church, in
the language of Whately, does not " make it a point of Christian
faith to interpret figuratively and not literally the ' death ' and
' destruction' spoken of in Scripture as the doom of the condemned;
and to insist on the belief that they are to be kept alive for ever."
And Milton, page 363, vol. 1, commences his examination of
this subject thus: "Here then arises an important question, which,
owing to the prejudice of divines in behalf of their preconceived
opinions, has usually been dismissed without examination, instead
of being treated with the attention it deserves. Is it the whole
man, or the body alone, that is deprived of vitality ? And as this
is a subject which may be discussed without endangering our faith
or devotion, I shall declare freely what seems to me the true doc
trine, as collected from numberless passages of Scripture ; without
regarding the opinion of those who think that truth is to be sought
in the schools of philosophy, rather than in the sacred writings."
I have given every instance of the use of the Heb. enphsh ; and
of the Gr. psuche; and of the Lat. anima; and of the Ital. anima,
(it being the Latin anima, and meaning the same,) and of the
words given for them by the Douay, and the Rheims, and the E.V.
respectively. And have thus given the reader the means of decid
ing for himself whether there be in Scripture any such idea as in
herent immortality.
I will now apprise the reader of a most remarkable fact. I have
already said, p. 298, that, for psuche, (for which the Lat. and Ital.
word is generally anima,) life is given 125 times in the Old Testa-

THEOLOGY OF THE BIBLE. 357
ment, twenty times in the Books called Apocryphal, and thirty-six
times in the New Testament. The only place in all Scripture where
the E. V. gives breath for the Greek psuche, is Job 41: 21. The
Heb. of that verse is Job 41 : 13 ; and the Gr. 41 : 12. The Heb.
word there used is enphsh; and the Gr. word there used is psuche:
the Lat. is v. 12 ; and the Lat. word there used is halitus, breath ;
the Douay is v. 12, and there gives, breath: the Ital. is v. 21, and
there gives alito, breath : the E. V., is v. 21, and there gives, breath.
Now we have seen that the true meaning, the primary and true
etymological meaning, of the Heb. enphsh, and of the Gr. psuche,
is breath ; and that the primary meaning of the Lat. anima, (the
Ital. anima is the same word and means the same,) is breath. Life
is not a synonym for breath : life is not even one of the definitions
given of the Gr. psuche, or of the Heb. enphsh. Life is only an
equivalent for breath : to breathe is to live ; and to live is to breathe.
Life, therefore, is only a secondary sense ; and yet the E. V. de
clines to give the primary sense except in the single instance before
mentioned, where the Lat., the Douay, and the ItaL, give breath ;
but persistently gives life 181 times, including the Apocrypha.
These 181 are just so many places where James's Ecclesiastics pur
posely avoided giving breath, and substituted life : and they are
thereby convicted of a consciousness that to use breath in all
these places where the Gr. is psuche would overthrow their Ortho
doxy, by shewing that psuche does not mean the Orthodox soul,
but means, simply, breath. The fact of this uniform substitution
of life for breath, added to several of the E. V. renderings before
noticed, makes very applicable Paul's words, " handling the Word
of God deceitfully."
Having mentioned the Apocrypha again, I give here a sentence
from Milton which had escaped me. At p. 236, he says : " The
apocryphal writers, whose authority may be considered as next to
that of the Scriptures, speak to the same effect." Whether even
more than this should not be said of the authority of those writers,
I refer to what is given at p. 220 of these pages.
We now give a woid for which the E. V. has, sometimes, soul,
sometimes, spirit, Sometimes, breath. Shewing by the E. V. itself
that they all mean the same thing. In Job 33 : 4 the Heb. is
nshme : the Gr., pnoe : the Lat., spiraculum : the ItaL, alito, breath :
the Douay, and E. V., breath. Job 37 : 10 ; Heb., v. 9, nshme : Gr.,
v. 9, pnoe: Lat., v. 10, Mowing, God : Douay, When God bloweth :
Ital.', v. 10, God, with his soffio, breath : E. V., by the breath of God.

358 THEOLOGY OF THE BIBLE.
Ps. 150 : 6 ; Heb., Every nshme: Gr., every pnoe: Lat, every
spiritus: Douay, every spirit: ItaL, every (thing that hath) fiato,
breath : E. V., everything that hath breath : [given as if all the
words were in the original ; whereas the Ital. inserts ' thing that
hath ' in Italics.]
Prov. 1 : 23 ; Heb., of ru-ach of me: Gr., of my pnoe: Lat, my
spiritus : Douay, . . . behold I will utter my spirit to you, and will
shew you my words : ItaL, behold, I to you will disgorge the my
spirito ; I to you will cause to let know the my words : E. V., be
hold, I will pour out my spirit unto you, I will make known my
words unto you. [It is plain that spirit means breath ; the breath
of holiness, called elsewhere in the E. V., the Holy Spirit, — the
Holy Ghost.]
Prov. 11: 13; Heb., ru-ach, breath: Gr., pnoe, breath: Lat,
faithful of mind: Douay, simply, he that is faithful : ItaL, but who
is honest of spirito : E. V., but he that is of a faithful spirit.
Prov. 20: 27; Heb., nshme: Gr., pnoe: [rendered breath by
the ItaL, and E. V., in Psal. 150 : 6, where the Lat. is spiritus, and
the Douay, spirit:] The Lat. in Prov. 20: 27 is, spiraculum, a
breathing vent : The Douay is, the spirit of a man : The ItaL, the
anima, breath, (Graglia, soul; and the E. V. generally gives soul
where the Ital. has anima]) of the man: E. V., the spirit of man.
Prov. 24: 12; Heb., enphsh: Gr.,pno8: Lat, anima: Douay,
soul : ItaL, anima : E. V., soul. [The Gr. gives pnoe, breath, for
the Heb. nshme, in Psal. 150 : 6 ; and pnoe for the Heb. enphsh in
Prov. 24 : 12 ; and pnoe for the Heb. ru-ach, in Prov. 1 : 23.]
Isai. 38: 16; Heb., . . . life of ru-ach, breath, of me: Gr., the
pnoe of me : Lat., life of my spiritus : Douay, the life of my spirit:
ItaL, the life of my spirito : E. V., the life of my spirit.
Isai. 57: 16; the Heb. words are ru-ach and the plural of
nshme: The Gr., pneuma and pnoe: The Lat, spiritus and flatus:
The Douay, spirit and breathings : The ItaL, spirito and the plural
of anima : The E. V., spirit and the souls, where the Gr. is pnoe,
the Lat, flatus, the Douay, breathings.
Ezek, 13: 13 ; Heb., ru-ach : Gr., pnoe: Lat. spiritus: Douay,
a strong wind: ItaL, a wind tempestuous : E. V., a stormy wind.
Dan. 5: 23; Heb., nshme: Gr., pnoe: Lat, flatus : Douay, . . .
the God who hath thy breath in his hand : ItaL, . . . God, in whose
hand (is) thy anima, breath, (Graglia, soul,) : E. V., the God in
whose hand thy breath (is). Here we have breath for the ItaL
anima.

THEOLOGY OF THE BIBLE. 359
Gen. 2:7; Heb., nshme : Gr., pnoe : Lat., spiraculum : Douay,
breath: Ital., fiato : E. V., breath.
Acts 17: 25; Gr., pnoe: Lat, inspiratio, inbreathing : Douay,
breath : Ital., ./too .• E. V., breath.
We thus see, that the Gr. gives pnoe for the Heb. nshme, and
for the Heb. ru-ach, and for the Heb. en-phsh ; shewing that these
Heb. words mean the same thing, namely, breath : That the Lat.
gives spiritus for pnoe, and flatus for pnoe, and anima for pnoe ;
shewing that spiritus and flatus and anima mean the same thing,
namely, breath : That the Ital. gives spirito for pnoe, and fiato for
pnoe, and anima for pnoe. Shewing that spirito and fiato and anima
all mean the same thing : That the Douay gives spirit for pnoe, and
soul for pnoe, and breath for pnoe; shewing that spirit and soul
and breath all mean the same thing : And that the E. V., for pnoe,
gives spirit, and soul, and breath.
Now the only definitions given by the Lexicographers for pnoe
are : Groves — " breath, respiration ; wind, air, breeze, blast, gale ;
from pneo, to breathe." Donnegan : " air, a blast ; wind, breath,
exhalation, smell, a sound, the voice ; from pneo-" Schrevelius, for
pnoe, gives only the Lat., "flatus, spiritus, from pneo, spiro." Fla
tus is breath ; and spiritus, given for the same word pnoe, of course,
means the same as flatus ; and the first definition given of spiritus
is, breathing. The Hederici Lex., for pnoe, gives only, " flatus
spiritus, spiraculum, aura, odor : from pneo." Aura is defined, a
breath ; the air ; a blast of wind. Odor is defined, a savour, scent,
or, smell, good, or bad.
As to the Ital. anima: In Deut. 20 : 16, the Ital. is : thou shalt
not save the life to any anima vivente, breath living: E. V., thou
shalt save alive nothing that breatheth : shewing that every breath
ing creature has the Ital. anima, breath, Graglia, soul. In Job
10: 40, the Ital. is: destroyed every anima, breath: E. V., de
stroyed all that breathed. In Job 14 : 22, the Heb. is enphsh: the
Gr., psuche : the Lat, anima: the ItaL, anima: the Douay, soul:
E. V., soul: Margin, breath. — Ed. In Isai. 57: 16, for the Gr. pnoe,
the Lat. gives flatus ; the Douay, breathings, the ItaL, anime, plu
ral of anima; the E. V., souls. In Job 38 : 39, the Pleb. is chay-
ah, breathing, i. e., breathing after, desiring; the Gr., psuche: the
Lat., anima: the ItaL, desire: the Douay, and E. V., appetite. And
in Dan. 5 : 23, for the Ital. anima, the E. V. gives breath.
I feel that we might stop here ; and say : The work proposed
to be done is accomplished.

360 THEOLOGY OF THE BIBLE.
Having shewn, beyond cavil, that the idea, inherent immortali
ty, the immortal soul, — immortal spirit, is without the least foun
dation in Scripture, and is in direct opposition to its teachings, we
have struck from under Orthodoxy the foundation of its entire
system reared upon the sense it gives to the words soul, — spirit,
and tumbled down its enormous structure in ruins. Soul, — spirit,
— ghost — all meaning the same, we shall not devote much more
space to the E. V. words spirit, — ghost. And having ascertained
that ' to give up the ghost ' is, to exspire, breathe out, breathe
wholly out ; (the Gr. ek, — ex in c6mposition with a verb, meaning,
Avholly out, see Donnegan ; ) and that, to cut off the soul, is, to
cause death ; we need not give more space to the word death. And
having ascertained that the Douay, and E. V. word heU means the
grave/ and as, without Orthodox souls, — spirits, — ghosts, and.
without the Orthodox hell, the occupation of the Orthodox Satan,
—Devil — is gone, we need give little more space to that Orthodox
personage. And as, there being no such entities as the Orthodox
souls, — spirits, — ghosts, there can be no such place as the Ortho
dox paradise, or heaven, (any more than the Orthodox hell,) for
them to go to, it follows that there is no such place as paradise or
heavqn, in the sense in which those words are currently understood.
And after what has been given in reference to resurrection little
more space need be given to that subject. By turning to page 1
the reader wili see that these are all the words proposed to be ex
amined. In examining somewhat further the E. V. word
SPIRIT,
we shall find some interesting matters which, I dare say, will be
new to the reader.
The Heb. verb is ru-ach, defined by Ges., " to breathe, to blow,
especially with the nostrils, an onomatopoietic root, like the cognate
phu-ach, to blow, especially with the mouth." And the noun ru-
ach he defines, spirit, breath, breath of the mouth, citing Ps.
33: 6, where the Heb. is rio-ach ; Gr., pneuma; Lat, spiritus;
Douay, by the spirit of his mouth ; ItaL, by the soffio, breath, of
his mouth ; E. V., by the breath of his mouth ; Ges. says, " here
spoken of the creative word of God :" The verse begins : By the
word of the Lord : word is equivalent to spirit, — breath of his
mouth, in the last clause of the verse. And the numerous passages
in the Bible where it is said, Heb., and was, or, became, a word of
Jehovah to such a one, are equivalent to ru-ach, a breath ; Gr.,

THEOLOGY OF THE BIBLE. 361
pneuma, a breath, of Jehovah. I give here a few instances. In 1
Sam. 11: 6, the Heb. is: And fell ru-ach, a breath,— spirit,— of
God upon Saul: Gr., and fell pneuma, a breath, — spirit — of kurios
upon Saul : the Lat. here is Spiritus, a spirit — breath : Douay, And
the Spirit of . . . came upon Saul: ItaL, And the Spirit of: E. V.,
And the Spirit of God came upon Saul. In 1 Sam. 15 : 10, the Heb.
is : And was, or, became, dbr, a word, of Jehovah to Samuel, say
ing : Gr., And was, or, became, rema, a word, of the kurios to Sam
uel, saying. In 1 Sam. 16 : 13, the Pleb. is : and fell ru-ach, a breath,
of Jehovah to David : Gr., and fell pneuma, a breath : Lat., and
directus est, was raised, or, lifted up, Spiritus, a breath, of the
Lord in David : ItaL, and the Spirit of the Lord, &c. : Douay, and
the Spirit of the Lord came upon David : E. V., the same. In 1
Sam. 19 : 20, the Heb. is: and was, or, became, upon mlaki, mess
engers, — angels — of Saul ru-ach, a breath, — spirit — of God,- and
itnbau, [from the verb nba,] they spake by a divine power, pro
phesied : the Gr. is : and was, or, became, upon the angelous, an
gels, — messengers — of Saul pneuma, a breath, of [i. e., proceeding
from] God, and propheteuosin, they announced in name of Divinity,
prophesied : the Lat. is : and became spiritus, a breath, of the Lord
in them, and they likewise began to prophesy : Douay, the Spirit
of the Lord : ItaL, the Spirito of God was upon the messi, messen
gers, of Saul and prophesied also they : E. V., the Spirit of God was
upon the messengers of Saul, and they also prophesied : Margin,
"i. e., by supernatural constraint joined in the religious exercises
in which the company of prophets were then employed. — Ed. In
1 Kings 8:15, the Heb. is : 'Be praised Jehovah God of Israel
who spake b, by, or, with, mouth of him to David father of me.'
Here is ru-ach, Gr., pneuma, Lat., spiritus, a breath, of, from, Jeho
vah ; for the mouth can't speak without breath. Of course it is a
figure for divine influence. In 1 Kings 10: 24, the Heb. is : ' And
all that land, or, country, sought for Solomon to hear wisdom of
him which gave God in lb, heart, intellect, of him.' Here also is
ru-ach, Gr., pneuma, Lat., spiritus, a breath, from God. In 1 Kings
12 15, the Heb. is: '¦dbr, word, of him which spake Jehovah by
hand [for, power,] of Ahihe : Gr., rema, word of him ho, which, he
spake en, through, hand of Achia : Lat., his word which he had
spoken in, or, at, hand of Ahias : Douay, his word which he had
spoken in the hand of Ahias : ItaL, his word the which he had pro
nounced by Ahia : E. V., his saying which the Lord spake by
Ahijah. 1 Kings 12 : 22, 23, Heb., u, and, or, but, was, or, became,

362 THEOLOGY OF THE BIBLE.
dbr, a word, of God to Shmoie, aish, a man, of God, saying, v. 23,
speak to, &c. : Gr., kai, and, or, but, was, or, became, logos, a word,
of kurios to Samaian, anthropon, a man, of God, saying, v. 23, say,
or, speak, to, &c. : Lat, a word . . . , a man, . . saying, v. 23, speak
to, &c. : Douay, But the word of the Lord came to Senaeias the
man of God, &c. : ItaL, But the word of God was (directed, inserted)
to Semaia, man of God, &c. : E. V., But the word of God came unto
Shemaiah, the man of God, &c. In 1 Kings 13 : 18, the Heb. is :
mlak, a messenger, — angel, spake to me b, by, or, with, dbr, a word,
of Jehovah, saying : the Gr. word for mlak is angelos, angel, — mes
senger : the Lat. here has angelus : there is no such Lat. word : it
is the Gr. word. In 1 Kings 13: 20, the Heb. is : And was, or, be
came, dbr, a word, of Jehovah to that nbia, defined by Ges., one
actuated by a divine afflatus, breath : In 1 Kings 13 : 21, the Heb.
is : . •. . ' thou hast resisted, or, opposed, mouth of Jehovah,' mouth
is equivalent to ru-ach, breath, and dbr, word, in other passages ;
for the mouth can't speak without breath. For word see also E.V.,
1 Kings 14:18; 16 : 1, 12 ; 17 : 8 ; 21 : 17, 28. In 1 Kings 22 : 22,
the Heb. is : I will becoirie ru-ach, a breath, of a lie, or, of decep
tion, in mouth of, &c. : Gr., pneuma, a breath, of falsehood, or, of
a lie, in the mouth of, &c. : Lat., spiritus, a breath, lying, or de
ceitful, in mouth of, &c. : Douay, a lying spirit in the mouth of,
&c. : ItaL, a spirito, a breath, of a lie in the mouth of, &c. : E. V.,
a lying spirit in the mouth of, &c. Ges., under ru-ach, cites Isai.
11 : 4, where the Heb. is ru-ach; Gr., pneuma; Lat., spiritus;
Douay, breath ; Ital., fiato; E. V., breath. And Ges. says: "Often
used of the vital spirit, athem," [German, defined, breath, respira
tion, spirit,] citing Job 17: 1; where the Heb. is ru-ach; Gr.,
pneuma ; Lat, spiritus ; Douay, spirit, ItaL, spirito ; E.V., breath.
And citing Job 19: 17; where the Heb. is ru-ach; Lat, halitus,
breath ; Douay, breath ; ItaL, and E. V., breath. And citing Psal.
135 : 17 ; where the Heb. is ru-ach; Gr., pneuma; Lat, spiritus ;
Douay, breath ; ItaL, fiato ; E. V., breath. Ges. then says : " more
fully, ru-ach of life;" citing Gen. 6 : 17; where the Heb. is ru-ach;
Gr., pneuma ; Lat, spiritus ; Douay, ItaL, and E. V., breath. And
citing Gen. 7 : 15 ; where the Heb. is ru-ach; Gr., pneuma ; Lat.,
spiritus ; Douay, ItaL, and E. V., breath. And citing Gen. 7 : 22 ;
where the Heb. is ru-ach; Gr., pnoe; Lat, spiraculum ; Douay,
ItaL, and E. V., breath. And citing Job 9:18; where the Heb. is
heshb ru-ach of me ; Ges gives these Heb. words, and renders them,
to return the breath, to respire: [i. e., to breathe back :] The Gr.

THEOLOGY OF THE BIBLE. 368
there gives, anapneusai, [a verb compounded of ana, in, up and
down, and pneo, to breathe ; from which pneo are the nouns pnoe
and pneuma]] to breathe in, or, up and down: In Job 9 : 18 the
Lat. has spiritus ; Douay, spirit ; the Ital. has respirare, to breathe
back ; defined by Graglia, to breathe ; the E. V. is to take my ,
breath. Ges's. next definition of ru-ach is, " breath of the nostrils,"
citing Job 4:9; where the Heb. is, ru-ach of nostrils of him ; Gr., a
pieuma of anger of him ; Lat, spiritus of anger of him ; Douay, by
the spirit of his wrath ; ItaL, by the soffiar, blowing, or, breath, of
his nostrils ; E. V., by tKe breath of his nostrils. And citing Psal.
18 : 16 ; where the Heb. is, ru-ach of nostrils of thee; Gr., a pneu
ma of anger of thee ; Lat., spiritus of thy anger ; Douay, the spirit
of thy wrath ; the Ital. is v. 15, and gives, by the soffiar, blowing,
or, breath, of the vento, wind, of thy nostrils; E. V., v. 15, at the
blast of the breath of thy nostrils. Gesenius proceeds, " Hence
anger, compare aph from anph, to breathe" citing Judges 8:3;
where the Heb. is, ru-ach, the breath, of them; Gr., the pneuma of
them; Lat, spiritus of them; Douay, their spirit ; ItaL, their druc-
cio, anger; E. V., their anger. And citing Isai. 25 : 4 ; where the
Heb. is ru-ach ; Gr., pneuma ; Lat, spiritus ; the ItaL there is, the
anger ; Douay, the blast ; E.V., the blast. And citing Isai. 30 : 28 ;
where the Heb. is, ru-ach of him ; Gr., the pneuma of him ; Lat,
Spiritus of him; ItaL, his Spirito ; Douay, His breath; E.V., And
his breath. And citing Zech. 6:8; where the Heb. is, ru-ach,
breath, of me ; Gr., the thumon, anger, of me ; Lat., my spiritus ;
ItaL, have quieted my ira, anger; Douay, have quieted my^spirit ;
E. V., have quieted my spirit. And citing Prov. 16 : 32 ; where the
Heb. is, ru-ach, breath ; Gr., orge, anger ; Lat., his mind; ItaL, his
cruccio, anger, passion ; Douay, he that ruleth his spirit; E. V., he
that ruleth his spirit. And citing Prov. 29 : 11; where the Heb. is,
All ru-acJi^ the breath, of him causeth to go forth, a fool : The Gr.,
for ru-ach gives here thumos, defined, soul, heart, metaphor, desire,
appetite, anger, mind, &c. : The Lat. here gives, all his spiritus :
The ItaL, all his anger: The Douay, A fool uttereth all his mind:
E. V., A fool uttereth all his mind.
The next definition Ges. gives of ru-ach is, " breath of air, air
in motion, i. e., a breeze," citing Job 41 : 8, where the Heb. has ru-
ach : The Gr. is v. 7, and gives pneuma for ru-ach : The Lat. is v.
7, and gives spiraculum : The Douay is v. 7, and gives air, thus :
One is joined to another, and not so much as any air can come be
tween them : The Ital. is v. 16, and gives vento, wind : The E. V.

364 THEOLOGY OF THE BIBLE.
is v. 16, and gives air, thus : One is so near to another, that no air
can come between them. And he cites Jer. 2 : 24 ; where the Heb.
is, in desire, or, longing, of enphsh, breath, [for, desire,] of her
catcheth at with open mouth ru-acji, the wind : The Gr. gives
pneuma for ru-ach : The Lat. ventus : The Douay, snuffed up the
wind: ItaL, absorbeth the wind at her pleasure: E. V., snuffeth
up the wind at her pleasure : Ges. here gives breeze, for ru-ach.
And he cites Jer. 10 : 14 ; where the Heb. is ru-ach; the Gr., pneu
ma ; the Lat, spiritus; the Douay, spirit ; the ItaL, spirito ; the
E. V., breath. And he cites Jer. 14 : 6 ; where the Heb. is ru-ach;
the Lat., Douay, ItaL, and E. V., wind. And he cites Gen. 3:8;
where the Heb. is ru-ach, which Ges. there renders, the breeze of
the day : the Gr. there is, the evening : the Lat, at the air after
noon : the Douay, at the afternoon air : the ItaL, at the air of
the day : the E. V., in the cool of the day. Ges. proceeds : " It
[ru-ach] is more often the wind, citing Gen. 8:1; where the
Heb. is ru-ach ; the Gr. pneuma ; the Lat., spiritus ; the Douay,
ItaL, and E. V., a wind: and citing Isai. 7:2; where the Heb. is
ru-ach; the Gr., pneuma, a breath, [for, wind;] the Lat, ventus, a
wind ; the Douay, ItaL, and E. V., the wind. And citing Isai.
41 : 16 ; where the Heb. is ru-ach; the Gr., anemos, a wind; Lat.,
wind ; the Douay, ItaL, and E.V., the wind : and citing Job 1:19;
30 : 15 ; Isai. 27 : 8 ; 32 : 2 ; in each of which the Heb. is ru-ach ;
in the three first of which the Gr. is pneuma; it gives other words
in the fourth : In the two first, the Lat, has ventus : in Isai. 27 : 8,
it has spiritus : and in Isai. 32 : 2, it has ventus; in the two first, the
Douay has wind: in Isai. 27 : 8, it has spirit : and in Isai. 32 : 2, it
has wind: The Ital. has wind in each of the four verses : and the
E. V. has wind in each of the four verses. Ges. then says, " The
air was supposed to be put in motion by a divine breath," citing
Exod. 15 : 8, where the Heb. is, b, by, ru-ach, (a) breath, of nostrils
of thee : The Gr. is, dia, by, or, through, (a) pneuma of thy anger :
The Lat. is, in, or, with, spiritus of thy fury : Douay, with the
blast of thy anger: ItaL, with the soffiar, breath, or, blowing, of
thy nostrils : E. V., with the blast of thy nostrils : and citing Job
15: 30; where the Heb. is, b, by, ru-ach, (a, or the) breath, of
mouth of him : the Lat. is, he shall be taken away by the spiritus
of his, or, his own, mouth : the Douay, is, he shall be taken away
by the breath of his own- mouth : the E. V. is, by the breath of his
mouth shall he go away : This was more than our Orthodox Edi
tors could put up with : that there was nothing to go away at

THEOLOGY OF THE BIBLE. 365
death but a man's breath needed mending by Orthodoxy; and
therefore our Editors say in the margin, "i. e., of the Almighty's
mouth." — Ed. Now we will see whence our Editors got this con
ceit : it came from the Orthodoxy of the Ital. version : that gives,
he shall be taken away by the soffio of the mouth of God. Now
even James's Ecclesiastics, though they so much follow the ItaL,
had not the boldness to follow it here. In Job 11 : 20, the Heb.
is : u, yea, expectation of them '[i. e., what awaits them,] mphh, a
breathing out, enphsh, of breath : E. V., and their hope (shall be as,
inserted) the giving up of the ghost : Margin, a puff of breath :
the margin giving breath for enphsh ; and see Ps. 104: 29, given
among these definitions of ru-ach by Gesenius. Ges. proceeds, " and
therefore the wind is called ru-ach of God," citing 1 Kings 18 : 12 ;
2 Kings 2 : 16 ; Isai. 40 : 7 ; 59 : 19 ; Ezek. 3 : 14 ; 11 : 24 ; in the
first four of which the Heb. has ru-ach of Jehovah ; in Ezek. 3: 14
the Heb. has ru-ach, twice ; and in Ezek. 11 : 24, it has, first, ru-
ach, and then, ru-ach of God. In 1 Kings 18:12, and 2 Kings 2 : 16,
the Gr. has, pneuma, a breath, kuriou, [i. e., a wind.] In Isai. 40 : 7,
and 59 : 19, the Gr. uses other language. In Ezek. 3 : 14, the Gr.
has pneuma, a breath, [for, a wind,] twice : and in Ezek. 11 : 24 it
has, first, pneuma, and then pneuma theou ; both meaning, a wind.
In 1 Kings 18 : 12, and 2 Kings 2 : 16, the Lat. has Spiritus Domini.
In Isai. 40 : 7, and 59 : 19, it has spiritus Domini. In Ezek. 3 : 14,
it has spiritus, twice : and in Ezek. 11 : 24 it has, first, Spiritus, and
then spiritus Dei. In 1 Kings 18 : 12, and 2 Kings 2 : 16, the Dou
ay has, the Spirit of the Lord. In Isai. 40 : 7 it has, the spirit of
the Lord, thus, because the spirit of the Lord hath blown upon it.
In Isai. 59 : 19 it has, the spirit of the Lord. In Ezek. 3 : 14 it has,
the spirit, and my spirit: and in Ezek. 11 : 24, it has, first, the
spirit, and then, the spirit of God. The Ital. in 1 Kings 18:12; 2
Kings 2 : 16 ; Isai. 40 : 7 ; 59 : 19, has, the Spirito of the Lord : in
Ezek. 3 : 14, it has, first, the Spirito, and then, my spirito ; and in
Ezek. 11 : 24 it has first, the Spirito, and then spirito of God. The
E. V. in 1 Kings 18 : 12, and 2 Kings 2 : 16, has, the Spirit of the
Lord : in Isai. 40 : 7, it has, the spirit of the Lord bloweth upon it ;
and in Isai. 59 : 19, the Spirit of the Lord shall lift up a standard
against him. The Heb. in Isai. 59: 19 is, ki, for, shall come as a
liver enemy, or, a river of distress, [which] ru-ach, a breath, of Je
hovah [i. e., a wind] shall lift up, or, make high, b, upon, or,
against, him: The Gr. is, for shall come as potamos, a river, forced,
or driven, [i. e., by a wind] the anger from kurios, it shall come

366 THEOLOGY OF THE BIBLE.
with vehemence : The Lat. is, when he shall come as a river violent
which spiritus Domini, a breath of the Lord [i. e., a wind] cogit,
heapeth up, metaphor., says Donnegan, forceth : The Douay is,
when he shall come as a violent stream which the spirit of the Lord
[i. e., a wind] driveth on : The Ital. is, for the enemy shall come
like a river ; (ma, but, inserted) the Spirito of the Lord shall lift up
the standard against him : E. V„ when the enemy shall come in
like a flood, the Spirit of the Lord shall lift up a standard against
him : following the Ital. in its misconception. In Ezek. 3:14, the
E. V. has, the spirit, and my spirit: and in Ezek. 11 : 24, it has,
first, the spirit, and then the Spirit of God. The reader will observe
how the Cap. S, and the small s, are used in the different Romish
versions and in the E. V. : they can't agree when to use the Cap.
S, and when the small s.
Ges. proceeds, under ru-ach, thus : " Wings are poetically as
cribed to the wind," citing Ps. 18:10; 104 : 3 ; Hosea, 4:19; in
each of which the Heb. is ru-ach; in the first two of which the Gr.
is, anemos, wind ; and in the third, pneuma, a breath, for, a wind :
In the two first the Lat. has ventus, wind ; and in the third, spiritus :
The Douay has wind in each of the three places ; giving wind for
the Lat. spiritus, as well as for the Lat. ventus : The ItaL has vento,
wind, in each of the three places : The E. V. has wind in each.
Ges. proceeds to say, that ru-ach is used " of a quarter of hea
ven ; " citing Ezek. 42 : 16 ; where the Heb. is, He measured, ru-
ach, breath, [for, wind,] which east : The Gr. does not use its word
pneuma, but gives, looking to the east : The Lat. is, opposite ven-
tum, wind, east : Douay, And he measured toward the east : ItaL,
He measured the side east : E. V., the same. And citing Ezek.
42 : 17 ; where the Heb. is, he measured ru-ach which north: The
Gr. does not use its word pneuma, but gives to, that, against face
of the north : The Lat. is, opposite wind north : Douay, toward the
north : ItaL, He measured the side north : E. V., He measured the
north side. And citing verse 18, in which the Heb. has ru-ach,
which of sea : the Gr. is, to, that, against face of sea : Lat., toward
wind south : Douay, towards the south : ItaL, He measured the
side south : E. V., He measured the south side. And citing v. 19;
where the Heb. has ru-ach which drum, of the south quarter : The
Gr. has, simply, opposite the South : The Lat. is, toward wind
west : Douay, toward the west : ItaL, towards the side west : E.V.,
to the west side. And citing Ezek. 37 : 9 ; where the Heb. is, u,
And, or, Then, he said to me : prophesy to that ru-ach, breath, [for,

THEOLOGY OF THE BIBLE. 367
wind,] prophesy, bn adm, son of man, and say to that ru-ach, Thus
saith Lord Jehovah : from (the) four ru-achut, [plural of ru-ach,]
breaths, come that ru-ach, breath, and breathe into he, these, heap
ed up, that these may live again : The Gr. gives, pneuma, and
pneuma, and then, from the four pneumaton, breaths, and breathe
into these dead, and zesatosan, they may live again. [We
have had zesetai, the singular, he may live again, in Job 14 : 14.]
The Lat. gives spiritus, and spiritus, and then, from the four winds
come spiritus, and blow upon these slain, and they may live
again : Douay, . . . Prophesy to the spirit, O son of man, and
say to the spirit : Thus saith the Lord God : come, spirit, from
the four winds, and blow upon these slain, and let them live
again : The Ital. is, . . . Prophesy to the spirito, . . . and say to
the spirito, . . . come, O spirito, from the four winds, and blow into
these slain, that they may live again : The E. V. is, ... Prophesy
unto the wind, . . . and say to the wind, Thus saith the Lord God :
come from the four winds, 0 breath, and breathe upon these slain,
that they may live. [Here, for the Lat. spiritus, and the Ital. spi
rito, and the Douay, spirit, each used three times in the verse, the
E. V. gives wind, twice, and breath, once.] In v. 8, the Pleb. has
ru-ach ; the Gr., pneuma; the Lat., spiritus ; the Douay, spirit ;
the ItaL, spirito ; the E. V., breath, thus : . . . but (there was) no
breath in them. And in v. 10, the Heb. has ru-ach ; the Gr., pneu
ma ; the Lat., spiritus; the Douay, spirit; the ItaL, spirito ; the
E. V., breath, Gesenius also cites 1 Chron. 9 : 24 ; where the Heb.
is, towards (the) four ru-achut, breaths, [for winds] were these sho-
rim, gates : the Gr. is, towards the four winds were hai, these,
gates : The Lat. is, Per, by, or, at, (the) four winds were porters :
ItaL, Porters were disposed per by, the four winds: Douay, In four
quarters were the porters ; E. V., In four quarters were the porters.
Gesenius proceeds under ru-ach, and says, it is used of anything
vain, citing Isai. 26 : 18 ; where the Heb. has ru-ach; the Gr., pneu
ma; the Lat., spiritus; Douay, ItaL, and E. V., wind. And citing
Micah 2:11; where the Heb. is, If (a) man unfortunate, or, wretch
ed, of ru-ach, breath, and of fraud, or, vanity, do lie : Gr., pneuma
pseudos, breath of falsehood: Lat., spiritus: Douay, Would God I
were not a man that hath the spirit, and that I rather spoke a lie :
ItaL, If (there be) somebody that proceedeth by ispirazioni, Ahe
breath, and lieth falsely: E. V., If a man walking in the spirit and
falsehood do lie. And citing Job 16:3; where the Heb. is, words
of ru-ach, breath : Gr., words of pneuma : Lat, words windy : Dou-

368 THEOLOGY OF THE BIBLE.
ay, windy words : ItaL, the words of wind: E. V., vain words. And
citing Job 15:2; where the Heb. is, whether a wise, shall answer
knowledge ru-ach, of breath, [ru-ach here is in the genitive by po
sition,] and make full of east wind belly of him : Gr., Whether a
wise, answer shall give of knowledge pneuma, &c. : Lat., Whether
a wise shall answer as if in wind speaking : Douay, Will a wise
man answer as if he were speaking in the wind: ItaL, Should a man
wise pronounce opinions vain : E. V., Should a wise man utter vain
knowledge, &c. [The sense of the Heb., and the Greek, seems to
be, that Eliphaz, in answer to Job's talk, asks : Shall a wise, answer
knowledge of breath ? And in v. 3 he asks, E. V., Should he reason
with unprofitable talk?] And Ges., under ru-ach, referring to rout,
cites under rout Eccl. 1 : 14 ; where the Heb. is, rout ru-ach, desire,
or, study, of breath, [for, wind] : Ges. renders these words, " a vain
pursuit : " The Gr. is, proairesis, a purpose, or, mode of thinking,
of pneuma, breath: The Lat. is, affiictio spiritus, distress of breath
ing, or, breath : The ItaL, tormento di spirito, torment, or, grief, of
spirito: The Douay, vexation of spirit: E. V., the same. And he
cites Eccles. 2 : 11, 17, 26 ; 4 : 4, 6 ; 6:9; in each of which the same
two Heb. words rout ru-ach, occur ; and in each of which the same
two Gr. words before given occur : In 2 : 11, the Lat. is, distress
of mind ; and the Douay, vexation of mind: the ItaL, tormento di
spirito : the E. V., vexation of spirit. In 2 : 17 the Lat. is, distress
of spiritus : ItaL, tormento di spirito.' Douay, vexation of spirit :
E. V., the same. In 2 : 26, the Lat. is, solicitudo, trouble, anxiety,
carking care, of mind: Douay, solicitude of the mind: ItaL, tor
mento di spirito : E. V., vexation of spirit. In 4 : 4, the Lat. is,
care overflowing : Douay, fruitless care : ItaL, tormento di spirito :
E. V., vexation of spirit. In 4: 6, the Lat. is, distress of mind:
Douay, vexation of mind: ItaL, tormento di spirito : E. V., vexa
tion of spirit. In 6 : 9, the Lat. is, a pre-occupation of spiritus :
Douay, presumption of spirit: ItaL, tormento di, spirito: E. V.,
vexation of spirit. And under roiun Ges. cites Eccles. 1 : 17 ; 4 : 16 ;
in each of which the Heb. words are, roiun ru-ach ; for which he
gives, " striving after wind, vain desire : " The Gr., in each, has the
same words before given, proairesis pneumatos: the Lat. has in
each, the two words given by it in two of the verses before cited
from Eccles. : The Ital. has, in each, tormento di spirito : The Dou
ay, in each, vexation of spirit : E. V., the same.
Ges. then proceeds, under ru-ach, to say : " equivalent to en
phsh (2) psuche, anima, breath, life, the vital principle, which shews

THEOLOGY OF THE BIBLE. 369
itself in the breathing of the mouth and nostrils, whether of men or
of beasts," citing Eccles. 3:21; 8:8; 12 ; 7 ; in each of which the
Heb. is ru-ach; the Gr., pneuma ; the Lat., spiritus ; the ItaL, in
3:21, has, the spirito; in 8 : 8, it has the vento, wind, twice, (for
the Lat. spiritus ;) and in 12 : 7 has, the spirito : the Douay, in all
these three verses has spirit ; the E. V., the same. On turning to
enphsh in Ges., we find, that after defining (1) the noun enphsh,
breath, breath of life, odour exhaled ; bti enphsh, literally, bottles
of breath, rendered by Ges. smelling bottles ; and citing Scripture
verses for each ; gives, for enphsh, (2) " the soul, anima, psuche, by
whioh the body lives, the token of which life is drawing breath,
(compare, says he, ru-ach, Lat., anima), the seat of which was sup
posed to be in the blood," citing verses: "hence life, vital prin-
ple," citing Gen. 35 : 18. See this verse given in its place.
And under ru-ach as equivalent to en-phsh, psuche, anima, he
cites other passages ; among them, Ezek. 37:8; where the Heb. is
ru-ach, and where he renders, giving the Heb. words, " there is no
spirit in it : " The Gr. there is pneuma ; the Lat., spiritus ; ItaL,
spirito ; Douay, spirit ; E. V., breath. In Ezek. 37 : 5, and 6, also,
the Pleb. is ru-ach ; the Gr., pneuma ; the Lat, spiritus ; the Dou
ay', spirit ; the ItaL, the spirito ; E.V., breath. Here again we see
that the Ital. spirito means breath. Ges. cites also Hab. 2: 19;
where the Heb. is, and any ru-ach not in entrails u, of him, it; Gr.,
and any pneuma not is in auto, it ; Lat., and any spiritus not is in
entrails of it ; Douay, and there is no spirit in the bowels thereof;
ItaL, and not (there is) within her any spirito ; E.V., and (there is)
no breath at all in the midst of it. Ges. further says, under ru-ach,
" and metaphor, used of any one stupified with astonishment and
admiration," citing 1 Kings 10:5; where the Heb. is, not existed
in her more, ru-ach, breath : The Gr. here is, and out of herself she
became : Lat., she had not more, spiritus : Douay, she had no longer
any spirit in her : ItaL, she fainted away wholly : E. V., there was
no more spirit in her. Ges. gives the true sense. On sudden as
tonishment we instinctively hold our breath. All that the Hebrew
phrase used here means, is : She was stupified with astonishment,
&c. : The Gr., she was out of herself, or, as we say, beside herself;
expresses the sense well enough. It is not likely she fainted away,
as the Ital. has it.
Ges. proceeds : " Sometimes the human spirit [breath] is called
also ru-ach of God, as being breathed into man by God, and re
turning to him," citing Job 27 : 3 ; where the Heb. gives, first,
24

370 THEOLOGY OF THE BIBLE.
nshme, and then, ru-ach, both meaning the same, namely, breath :
the Gr. there gives, first, the pnoe, and then, pneuma theion, a
breath divine, sent by the Divinity ; both from the same verb
pneo, to breathe, and both meaning the same, namely, breath : the
Lat. there gives, first, halitus, breath, and then, spiritus, a breath :
the Douay, there gives, first, breath, and then, the Spirit of God :
the Ital. gives, first, fiato, breath, and then, the alito, breath, di, of,
from, God : the E. V. gives, first, breath, and then, the Spirit of
God. Ges. here cites also Eccl. 12:7; where the Heb. is : and
shall return that dust, &c, and that ru-ach shall return to that God
who gave it : the Gr. here is, to pneuma, that breath : the Lat. is,
spiritus: the Douay, the spirit: ItaL, the spirito : E. V., the spirit.
And he cites also, Ps. 104: 29; where the Heb. is: thou takest
away ru-ach of them, ighuoun, [from the verb ghuo, to breathe out,
exspire, the Heb. verb used where the E. V., in other places, has,
give up the ghost,] they breathe out, exspire, and to dust of them
they return : the Gr. is, thou takest away the pneuma of them, and
ekleipsousi, they fail, faint, go out, like a candle : Lat, spiritus of
them : Douay, thou shalt take away their breath, and they shall
fail, and shall return to their dust : ItaL, thou drawest back their
fiato, breath, they end, cease, die, &c. : E. V., thou takest away
their breath, they die, &c. Verse 30 is, Heb., thou shalt send out
ru-ach, (the) breath, of thee, they are created : Gr., the pneuma of
thee : Lat., thy spiritus : ItaL, thy spirito : Douay, Thou shalt send
forth thy spirit : E. V., Thou sendest forth thy spirit. Ges. cites
also, Numb. 16 : 22 ; where the Pleb. is : God of ru-acht, (the)
breaths, of every flesh : Geddes gives, God of all breathing flesh :
Gr., God of the pneumatoh, breaths, of every flesh : Lat., God spi-
rituum [gen. plural of spiritui] : Douay, the God of the spirits of
all flesh: ItaL, God of the spiriti of every flesh : E. V., the God of
the spirits of all flesh.
Ges. under ru-ach, proceeds : " Twice in prophetic visions, spirit
is used of a certain divine and miraculous power by which things
otherwise inanimate are moved," citing Ezek. 10: 17; where the
Heb. is : for ru-ach, (the) breath, — spirit — of life in them : the Gr.
is, the pneuma zoes, breath of life : Lat., spiritus vitae, (the) breath
of life : Douay, the spirit of life : ItaL, for the spirito of the anima
li, animals, (was) in them: E. V., for the spirit of the living crea
ture (was) in them. And citing Zech. 5:9; where the Heb. is :
and ru-ach, (a) breath,— spirit — in wings of them : Gr., (a) pneuma
in the wings of them : Lat., spiritus : Douay, and wind was in their

THEOLOGY OF THE BIBLE. 371
wings : ItaL, the which had the wind in their wings : E. V., and
the wind (was) in their wings.
Ges. then proceeds, under ru-ach, to say : " It is equivalent to
enphsh (3) ; " where he defines en-phsh, " the mind, as the seat of
the senses, affections, and various emotions, to which is ascribed
love, joy, piety towards God, confidence, desire, appetite, both that
for food, and sexual desire ; also for slaughter and revenge, hatred,
contempt, sorrow, warlike valour ; " citing passages for each of
these : namely, Isai. 42 : 1 ; Cant. 1 : 7; 3 : 1, 2, 3, 4 ; Gen. 34 : 3 ;
in each of which the Heb. has en-phsh, breath, of love. And Ps.
86 : 4; where the Heb. has enphsh, breath, of joy. And Isai. 15 : 4;
Ps. 6:4; in each of which the Heb. has en-phsh, breath, of fear ;
and in each of which the Gr. has psuche ; and the Lat. anima, in
each ; and the Douay, soul in each ; and the ItaL, anima in each :
the E. V. has life in Isai. 15:4, and soul in Ps. 6 : 4. And Ps.
86: 4; 104: 1; 143: 8; in each of which the Heb. has en-phsh,
breath, of piety towards God. And Ps. 57 : 1 ; where the Heb. has
enphsh, breath, of confidence. And Ps. 42 : 1, 2 ; 63 : 1 ; in each of
which the Heb. has en-phsh, breath, of desire. And Deut. 12 : 20,
21 ; Prov. 6 : 30 ; 10:3; Mic. 7:1; in each of which the Heb. has
enphsh, breath, of appetite : whence, says Ges., Prov. 23 : 2, bol
enphsh, literally, possessor of breath ; for which he gives, greedy
man : the Lat. is, if however thou have in power thy anima : the
Douay, if it be so that thou have thy soul in thy own power : ItaL,
if thou (be) greedy : El V., if thou (be) a man given to appetite.
And Jer. 2 : 24 ; where the Heb. has en-phsh, breath, of sexual de
sire. And Ps. 27 : 12; 41 : 2 ; 105 : 22 ; Exod. 15:9; Prov. 21 : 10.
In the first, the Heb. is : give me not to en-phsh, breath, of enemy
of me, . . . that iphh, breathe out, violence : the Gr. has psuche : the
Lat, anima: the Douay, ItaL, and E. V., have, to the will of mine
enemies. In Ps. 41 : 2, the Heb. is : will not give him to enphsh,
breath, of enemies of him : Lat., into anima; Douay, ItaL, and
E. V., to the will of his enemies. In Ps. 105 : 22, the Heb. is : at
enphsh, breath, of him : the Ital. is : at his sense : E. V., at his
pleasure. In Exod. 15 : 9, the Heb. is : en-phsh, breath, of me : Gr.,
psuche: Lat, anima: Douay,- soul: ItaL, anima: E. V., my lust
shall be satisfied upon them : In Prov. 21 : 10, the Heb. is : enphsh,
breath, of wicked desireth evil: Gr., psuche : Lat, anima: Douay,
the soul: ItaL, the anima: E. V., the soul. And Ges. cites Isai.
1 : 14 ; where the Heb. is: hateth, en-phsh, breath, of me: Gr.,
psuche : Lat., anima : Douay, My sold hateth : ItaL, my anima,

372 THEOLOGY OF THE BIBLE.
hateth : E.' V., my soul hateth. And he here cites also Ps. 17 : 9 ;
where the Heb. is : enemies in enphsh, breath, [i. e., they who
hate] have drawn together upon me : ItaL, (from before) my mor
tal enemies (that) me surround : E. V., (from) my deadly enemies,
(who) compass me about. [I prefer to take this verse as Gesenius
takes it, for an instance of enphsh, breath, of hatred, to the Greek,
the Lat., and the Douay, given under Ps. 17: 9 ; in its place.] He
next cites Ezek. 36 : 5 ; where the Heb. is : with contempt enphsh,
of breath : Gr., spurning psuchas, breaths : Lat., mind: Douay,
mind: ItaL, with the contempt of the mind: E. V., with despiteful
minds : and he here cites also, Isai. 49:7; where the Heb. is : to
contemned of en-phsh, breath : Gr., psuche : Lat., anima : Douay,
soul : ItaL, to him that is contemned of the person ; E. V., to him
whom man despiseth. [In these verses we have, the breath of con
tempt] He next cites Jer. 5 : 9, for enphsh, breath, of revenge.
Next, Job 19:2; 27 : 2; 30 : 25 ; for en-phsh, breath, of sorrow.
And next, Judges 5 : 21 ; Jer. 4 : 19 ; for enphsh, breath, of war
like valour.
Ges. next says : enphsh " is used of the sensations in general ; of
the mode of feeling and acting ; will and purpose," citing passages
for each of these different applications of en-phsh, breath, in Scrip
ture. And he says : " All of these expressions are more commonly
used of the heart," referring to lb, and the definitions given of it.
And under ru-ach as equivalent to enphsh, he says : " as the seat
of the senses, affections, and emotions of various kinds," citing Pro
verbs 25 : 28 ; where the Heb. is : ru-ach, breath. He renders, " a
man who does not rule ru-ach of him, his affections, or, spirit :" the
Gr. there is, a man who not with counsel, or, purpose, anything
does : Lat., a man who cannot in speaking restrain his spiritus,
breath : Douay, a man that cannot refrain his own spirit in speak
ing : ItaL, The man whose mind not hath moderation any : E. V.,
He that (hath) no rule over his own spirit. And Ges. here cites
also Gen. 41 : 8 ; where the Heb. has ru-ach, breath ; i. e., says he,
" his mind was agitated : " the Gr. there has, the psuche, breath,
of him, was disturbed, thrown into confusion, vexed, perturbed,
troubled ; the Gr. using psuche for ru-ach, as it does also for en
phsh : The Lat. in Gen. 41 : 8, does not use its word spiritus, nor
anima; it gives being stunned with fear, he, &c. : the Douay, being
struck with fear, he, &c. : ItaL, his spiHto was disturbed, thrown
into confusion : E. V., his spirit was troubled. Ges. here cites also,
Dan. 2 : 1, for which also he gives, "his mind was agitated : " the

THEOLOGY OF THE BIBLE. 373
Heb. there also is ru-ach, breath : the Gr. is, was out of its natural
state the pneuma, breath, of him: Lat., conterritus est, was
affrighted, put in fear, spiritus, the breath, of him : Douay, his
spirit was terrified : ItaL, his spirito was frightened, or, desponding :
E. V., his spirit was troubled.
Ges. proceeds, under ru-ach, to say : To this is ascribed patience,
citing Eccl. 7:8; where the Heb. is, good, ark ru-ach, slow of
breath, above high, or, lofty ru-ach, of breath. Ges., under ark,
gives, ark aphim, slow of nostrils ; the Heb. phrase for patience :
The Gr. in Eccl. 7 : 8, gives, good, makrothumos, a slow to anger,
above a high, or, lofty, in pneuma, breath : The Lat. is, better is
patiens, a bearing, or, patient, than an arrogant : Douay, better is
the patient man than the presumptuous : The ItaL, is, better (is
worth) who is of spirito patient, than who is of spirito proud : E. V.,
the patient in spirit (is) better than the proud in spirit. Ges. then
says : ru-ach is used also for impatience, citing, under qtsr, Exod.
6:9; where the Heb. is : from qtsr ru-ach, short of breath : [the
Heb. phrase for impatience :] the Gr. there is oligopsuchia, of little
breath: the Lat, anguish of spiritus, breath: the ItaL, anguish of
spirito: Douay, and E. V., anguish of spirit. And Prov. 14 : 29;
where the Heb. has^ first, ark aphim, slow of nostrils, and then the
same two words qtsr ru-ach, short of breath : Gr., oligopsuchos, of
little breath : Lat., impatient : Douay, impatient : ItaL, ready to
anger : E. V., hasty of spirit. And Prov. 14 : 17 ; where the Heb.
is : qtsr aphim, short of nostrils : [for impatience ; equivalent to,
short of breath :] the Gr. instead of giving there, short of pneuma,
the word it generally uses for the Heb. ru-ach, gives irascible : the
Lat. gives, simply, impatient : the Douay, impatient : the ItaL, ready
to anger: E. V., soon angry. And Isai. 37 : 27 ; where we have the
Heb. phrase qtsr id, short of hand, for, feeble, weak: Lat., short
ened in hand : Douay, weak of hand : ItaL, diminished of power :
E. V., of small power. And for the same phrase expressed with
enphsh in place of ru ach, Ges. cites Numb. 21 : 4 ; where the Heb.
is : tqtsr [from the verb qtsr] was shortened, made short, en-phsh,
(the) breath, of that people: [i. e., they became impatient:] the
Gr. is, oligopsuchesen, became of little breath, that people : Lat,
the people began to be weary: Douay, the same: ItaL, the mind
fainted to the people : E. V., the soul of the people was much dis
couraged. And Judges 16 : 16 ; where the Heb. is : u tqtsr enphsh
u I mut, that was shortened the breath of him to death : Gr., oligo
psuchesen, he became of little breath, even to the to die : Lat, failed

374 THEOLOGY OF THE BIBLE.
anima, (the) breath, of him, and to death even lassata est, was
wearied : ItaL, so that he was grieved in the mind unto the death :
Douay, his soul fainted away, and was wearied even until death:
E. V., (so) that his soul was vexed unto death. [We say : I am
tired to death. The Heb. and Gr. Scriptures are full of exaggera
tions in language: being written in Oriental style. Orthodoxy,
instead of reducing the figures and exaggerations of Scripture lan
guage to the simple meaning, would, in many instances, give a lit
eral sense to them ; and in some instances would actually make
that imposed literal sense intensify such figures and exaggerations
of language.] And Judg. 10 : 16 ; where the Heb. is : tqtsr enphsh
u, was shortened the breath of him : Gr., became small the psuche,
breath, of him : Lat., who doluit, was sorry, or, in pain, or, ached,
over the miseries of them : Douay, and he was touched with their
miseries : ItaL, he was grieved in mind for the trouble of Israel :
E. V., and his soul was grieved for the misery of Israel. [God is
spoken of in this verse ; and the Heb. was shortened the breath of
him ; Gr., became small the breath of him, means, his anger abated,
as is evident from the preceding verses.] And under ru-ach, to
shew that ru-ach, breath, is used to express, with the proper word,
fear, Ges. cites Isai. 61 : 3 ; where the Heb. is: ru-ach, breath, of
timidity ; Gr., pneuma : Lat., spiritus: Douay, spirit of grief : ItaL,
of spirito harassed : E. V., the spirit of heaviness. And that ru-
ach, breath, is used for strength of mind, he cites Josh. 2 : 11;
where the Heb. is : and not gathered back, ru-ach, breath, in aish,
a man: the Gr., here is pneuma: the Lat, spiritus: the Douay,
neither did there remain any spirit in us : ItaL, and the mind no
more remained firm in any one : E. V., neither did there remain any
more courage in any man. And cites also Josh. 5:1; where the
Heb. is : and not existed in them ru-ach, breath, farther : the Gr.
uses here phronesis, reflection, discernment, for the Heb. ru-ach :
the Lat. uses spiritus: ItaL, and there remained not to them more
any mind: Douay, and there remained no spirit in them : E. V.,
neither was there spirit in them any more. Ges. here says : com
pare Habak. 1 : 11 ; Isai. 19 : 14. In the first, the Heb. is: Then
he will slip, or, change, ru-ach, breath : Gr., Then he will transpose,
or, change, pneuma : Lat., then spiritus, breath, will be changed:
Douay, then shall his spirit be changed : ItaL, (But) then the wind
shall change : E. V., Then shall (his) mind change. [We have had
mind given by the ItaL, and E. V., where the Heb is enphsh; Gr.,
psuche : mind is given by the Ital. in Joshua 2:11, where the Heb.

THEOLOGY OF THE BIBLE. 375
is ru-ach; the Gr., pneuma; the Lat, spiritus; and the Douay,
spirit : and mind is given in Hab. 1:11, where the Heb., the Gr.,
the Lat., and the Douay words are the same as in Josh. 2 : 11.] In
Isai. 19: 14, the Heb. is: Jehovah has mixed in midst of her ru-ach,
(a) breath, of depravities, or, perversities : Ges., under msk, gives
the Heb. words here, and renders: Jehovah has mingled in her
midst a spirit of perversities ; i.e., says he, " Jehovah has sent upon
them a perverse disposition."
Readers of English writers, or even of our newspapers, readily
perceive, that our words, disposition, temper, temperament, feeling,
influence, impulse, genius, spirit, are used as convertible terms, —
meaning the same thing. Where we use these several words the
Hebrews used the word breath ; both enphsh, breath, and ru-ach,
breath ; a very apt word ; for, as before seen, the various emotions.
sensations, feelings, including sickness, disease, are shewn by the
breath : and they used the same word, breath, for the powers of
mind, as, breath of wisdom ; of understanding ; of knowledge ; of
skill, &c. Here, too, the Douay, Rheims, and E. V., give the spirit
of wisdom ; &c. I give a few quotations from our writers : " the
temper of the people ;" " a humane disposition ;" " a spirit of con
ciliation and forbearance ;" " a commendable spirit ;" " the German
spirit of independence," " the spirit manifested by Congress ;" " the
spirit of the age ;" " the genius of Christianity ;" " spirit of humil
ity ;" " spirit of prayer ;" "prayerful spirit ;" " spirit of meekness ;"
" spirit of courtesy ;" " independent and courageous temper ;" " the
spirit of the Christian religion ;" " spirit of good ;" " spirit of evil ;"
" the impulses by which they were actuated ;" and by the same
writer, " the general spirit of which ;" " the same spirit that had
murdered his father tormented him to death ;" " bad temper of the
South ;" " spirit of superficial literature ;" "the tyranny of theology
over thought ;" i. e, the breath, — spirit — of theological tyranny ;
" the general spirit animating the people ;" "they gratified the ge
nius of their institutions ;" " the spirit of Republican institutions ;"
" the genius of a plague ;" " the devout temper of religious En-
rope;" "the Democratic influence ;" and by the same writer, "the
Democratic spirit ;" " a spirit of independence ;" " spirit of re
venge ;" "spirit of discord ;" " spirit of concord ; of love ; of anger ;
of hatred, of slaughter." The reader can multiply spirits indefinitely ;
and may come at last to that worst of bad breaths, — evil spirits —
" the spirit of secession ;" the natural product of the spirit of domi
nation ; whence also, "the spirit of rebellion." By substituting the

376~ THEOLOGY OF THE BIBLE.
Hebrew word breath, for the Lat. word spirit, the reader will per
ceive how much better breath is.
The word spirit is a Lat. word, the Lat. termination, us, struck
off; and the Ital. spirito is the Lat. spiritus, with the Ital. termina
tion, o, instead of the Lat. termination. This Lat. word spirit
should not have appeared in an English version of the Bible : it
should have been translated. Its primary and true etymological
meaning is breath, from the Lat. verb spiro, to breathe ; and the
Ital. spirito- is breath, from the Ital. verb spirare, to breathe ; so
given even by Graglia; and for the Ital. noun spiro he gives,
breath, or, spirit. Romanism made the Latin language the sacred
language. This better suited the purpose which it so long inflex
ibly adhered to of keeping its people in ignorance of the Scriptures :
and even within a short time past, at the funeral of an Irish woman
who for many years, and until a few months before her death, had
been a favorite servant in my bouse, I heard the funeral service
read in Latin to her countrymen and women in attendance. Ro
manism has now the Romish Douay, and Rheims version in Eng
lish ; both published before the E. V. How much its people are
profited by it, the reader can judge.
Ges. sometimes uses the E. V. word spirit, but shews that it
means breath. The Gr. in Isai. 19 : 14, given above, is : pneuma,
(a) breath, of erring : Lat., spiritus, (a) breath, of dizziness, or>
giddiness: Douay, hath mingled the spirit of giddiness : ItaL, uno,
a, spirito of stunning : E. V., hath mingled a perverse spirit.
Ges. further says, ru-ach is used " of a quiet lowly mind," citing,
under shphl, Prov. 16:19; 29 ; 23 ; in each of which the Heb. is
shphl ru-ach, depressed of breath: the Gr. in Prov. 16 : 19 is, prau-
thumos, gentle of disposition, or, temper: the Lat, and Douay are,
simply, to be humbled: the Ital. is, humble of spirito: E. V., of an
humble spirit. In Prov. 29 : 23 the Gr. is, the low-minded, for the
Heb., depressed of ru ach : the Lat. is, humble in spiritus : Douay,
the humble of spirit : ItaL, the humble of spirito : E. V., the hum
ble in spirit. And Ges. here cites also, Isai. 57 : 15 ; where the Heb.
has, first, shphl ru-ach, depressed of breath, and then ru-ach shphl
im, breath of (the) depressed : the Gr. has, giving makrothumia,
longanimity, to the oligopsuchois, of little breath : the Lat. uses spi
ritus twice : Douay, with a contrite and humble spirit : to revive
the spirit of the humble : ItaL, with a contrite and humble of spi
rito ; to revive the spirito of the humble: E. V., with him also
(that is) of a contrite and humble spirit, to revive the spirit of the

THEOLOGY OF THE BIBLE.

377

humble. And Ges. says it is used also of pride, as proud ru-ach,
of breath. And of affliction, citing Isai. 65 : 14 ; where the Heb. is :
with, shbr, breaking, ru-ach, breath, or, breaking of breath, shall
wail, or, howl : Gr., breaking of pneuma : Lat., breaking of spiri
tus : Douay, shall howl for grief of spirit : ItaL, shall howl with
rottura, fracture, of spirito : E. V., ' shall howl for vexation of
spirit:' The Douay, and E. V., mistake the sense ; which is, shall
crack, or, break, your breaths with wailing, or, howling. Ges. here
cites also Psal. 34 : 18 ; where the Heb. is : Is near Jehovah to
nshbr, broken, of lb, and, or, yea, broken ru-ach, of breath, he suc-
coureth : Gr., the humble in the pneuma: Lat., humble in spiritus :
Douay, and he will save the humble of spirit: ItaL, and saveth, or,
defendeth, them that have the spirito contrite : E. V., ' and saveth
such as be of a contrite spirit.' The meaning of our word contrite
is, broken. Ges. says further, under ru-ach, that it is used of a steadfast
mind, citing Ps. 51 : 12. I give here v. 10, 11, 12 : v. 10 is, Heb.,
lb pure create in me, God, and ru-ach, breath, or, a, or, the, breath,
qdsh, of holiness, or, breath holy, of, proceeding from, thee renew*
or, restore, in qrb, entrails, of me : v. 11, Cast me not away from
before thee, and ru-ach, breath, qdsh k, of holiness of thee, take not
away from me : v. 12, Return to me joy of succour of thee, and let
ru-ach, (a) breath, ready, or, voluntary, (i. e., says Ges., a steadfast
mind,) sustain me. The Gr. in v. 10 is: and pneuma, (a) breath,
sincere, or, upright, renew in inwards of me: Lat., and spiritus,
breath, or, a breath, honest, or, upright, renew in my entrails :
Douay, and renew a right spirit within my bowels : ItaL, and re
new within me a spirito just, or, right : E. V., and renew a right
spirit within me. The Gr. in v. 11 is : and the pneuma the holy of
thee take not away from me : Lat., and thy Spiritus, breath, holy
take not away from me : Douay, and take not thy holy spirit from
me : ItaL, and take not from me thy Spirito holy : E. V., ' and take
not thy Holy Spirit from me.' In this verse we have the breath of
holiness, or, breath holy, proceeding from God ; called in the E. V.
Holy Spirit. In the Rheims, and the E.V. of the New Testament, it
is called, sometimes the Holy Spirit, and sometimes the Holy Ghost;
meaning the same ; and each meaning the breath of holiness, or, the
breath holy. The Greek and Latin churches differ as to whence it
proceeds. The Gr. church holds that it proceeds from the Father, —
God : the Lat., that it proceeds from the Father and the Son. The
Gr. church is right as to this : it proceeds from the Father through

378 THEOLOGY OF THE BIBLE.
the Son ; i. e., it is given to those who confess the Christ. Our Eccle
siastics follow the Latin — the Romish church. God is the Holy ; and
so say the Scriptures ; hence the breath of, or, from, God is called the
breath of holiness, or, the breath holy. God is also the true ; and so
say the Scriptures ; hence we have Sometimes, the breath of truth,
Rheims and E. V., the Spirit of truth : and very often we have in
the Heb. Scriptures, simply, he, that, rurach, breath ; in which
places that is emphatic, signifying the breath of holiness, or, breath
holy, for, the breath of God. All these expressions mean the same :
they are figurative expressions for, divine influence. The Gr. of
Ps. 51 : 12 is, and pneumati, in (a) breath, guiding, or, ruling, sup
port me : Lat, and spiritu, in (a) breath, chief, or, princely, con
firm, or, strengthen, me : Douay, and strengthen me with a perfect
spirit: ItaL, and (cause that) the Spirito voluntary sustain me:
E. V., ' and uphold me (with thy) free Spirit.'
Ges. proceeds, under ru-ach, to say, it is used of manliness, cit
ing Prov. 18 : 14. The Heb. there is : ru-ach aish, (the) breath of
(a) man will sustain disease of him, u, but, ru-ach, (a) breath, sad,
or, afflicted, who shall make tranquil : The Gr. is : A prudent, or,
intelligent, companion shall calm, or, appease, thumon, [for the first
ru-ach,] mind, or, heart, of a man ; but who shall bear, or, tolerate,
a man oligopsuchon, [for the Heb. sad, or, afflicted, ru-ach,] of little
breath, or, pusillanimous ? The Lat. is : Spiritus, (the) breath, of
(a) man sustaineth his feebleness, but spiritum, (a) breath, easy to
be angered, who can bear with ? Douay, the spirit of a man up-
holdeth his infirmity : but a spirit that is easily angered, who can
bear ? [Here we have, the breath, — spirit — of anger.] The Ital. is :
the spirito of the man sustaineth the infirmity of him ; but who
shall assuage, or, refresh, the spirito, breath, distressed, or, afflict
ed? SeeE.V.
Ges. gives, also " a new and better" ru-ach ; citing Ezek. 11: 19;
18 : 31, &c. In 11 : 19, the Heb. is : and ru-ach, breath, or, a breath,
new I will give in qrb, the entrails, or, bowels, of them : Lat., new
spiritus, breath, in the entrails of them : Douay, a new spirit in their
bowels : ItaL, I will put a new spirit within them : E. V., ' I will
put a new spirit within you.' Of all the instances of this language,
' a new ru-ach, Gr. pneuma, Lat., spiritus, breath, in the entrails ;
Douay, spirit in the bowels; ' though the Gr., and the Lat., and
the Douay, often give it ; and even the Ital. sometimes so gives it ;
James's Ecclesiastics do not give it once. The Ital. more frequent
ly gives within, and the E. V. always gives within.

THEOLOGY OF THE BIBLE. 379
Ges. then says : ru-ach " is sometimes used of a spirit or dispo
sition common to many, as ru-ach znunim," breath, — spirit — of
whoredoms, adulteries ; citing Hosea 4:12; and Isai. 19 : 14 ; where
the Heb. is : ru-ach ouoim, breath of depravities ; and Isai. 29 : 10 ;
where the Heb. is : ru-ach trdme, breath of deep sleep. And Ges.
proceeds : "and such a disposition, — spirit — is said to be divinely
given to men, and to be poured out upon them from heaven ; com
pare Ezek. 36 : 26, 27 : " in each of which the Pleb. is : ru-ach in
entrails of you. And Ges. says : " Similar is Isai. 28 : 5, 6 ; " where
the Heb. is : Jehovah shall be for ru-ach, breath, of justice [i. e.,
justness] to (the) sitting in judgment; i. e., says GeS., "he will, as
it were, fill all the judges with a spirit [used by him for, a breath]
of justice." Ges. then says of ru-ach : it is used " of will and counsel ; " cit
ing 1 Chron. 5 : 26 ; 2 Chron. 21 : 16 ; 36 : 22 ; Ezra 1 : 1, 5 ; Hagg.
1 : 14 ; in each of which the Heb. is : caused to boil up, or, boil
over, ru-ach, (the) breath of, &c. Ges. proceeds, " and in a sense
not very different, to put an intention into any one ; " citing 2 Kings
19 : 7 ; where the Heb. is : I will give in him, ru-ach, (a) breath :
Greek, I will give in him pneuma, (a) breath : Lat., I will put in,
or, send into, him spiritus, (a) breath : Douay,- 1 will send a spirit
upon him : ItaL, I will put a (such) spirito, breath, in him : E. V.,
I will send a blast upon him. And citing Exod. 35 : 21 ; where the
Heb. is : whom impels ru-ach, the breath, of him : for which Ges.
gives, " whose mind, will, impels him; whence Ps. 51 : 12," [before
given.] And then, " ole ol ru-ach," citing Ezek. 20 : 32, to arise
upon the breath ; for which Ges. gives, " to arise into the mind and
to occupy the mind, as any counsel ;" the Gr. is : arise upon the
pneuma, breath, of you : Lat., and Douay, the thought of your
mind : The Ital. is : And that which you imagine in your spirito :
E. V., And that which cometh into your mind. Ges. says, the Heb.
words here with ru-ach, are equivalent to the same Heb. words
with lb. And Ges. here cites also 1 Chron. 28 : 12 ; where the Heb.
is : a model of every, or, all, which was, — existed — in ru-ach, breath,
with him ; Ges. renders, " a pattern of all things that he had in his
mind: The Gr. is, the pattern, or, model, ho, that, or, which, he
had in pneuma, breath, of him : The Lat. has, only, which cogita-
verat, he had cast, in his mind, or, had thought : Douay, which he
had in his thought : ItaL, the model of all that which he had do-
signed, or, sketched, per, in, through, by, the Spirito : E. V., the
pattern of all that he had by the Spirit.

380 THEOLOGY OF THE BIBLE.
Ges. further says of ru-ach, " It is applied to the intellect ; " cit
ing Exod. 28 : 3 ; where the Heb. is : whom I have filled ru-ach,
of, with, breath, of skill, dexterity : and citing Job 20 : 3 ; where
the Heb. is : and ru-ach, (the) breath, of, or, from (the) intellect of
me shall answer for me : the Gr. is the same, with pneuma : Lat.,
the same, with spiritus: Douay, the same, with spirit: ItaL, but
the spirito (my) pusheth to answer of, or, from, the my under
standing : E. V., ' and the spirit of my understanding causeth
me to answer.' How answer without breath ? Ges. here cites also,
Job 32:8; where the Heb. is : Surely ru-ach, breath, it in man,
u, yea, or, and, nshme, breath, or, a breath, of, from, Almighty hath
caused them to perceive, or, understand : The Gr. has, first, pueu-
ma, and then, pnoe of Almighty is he, which, teaching: the Lat.
has, first, spiritus, and then, inspiratio, (an) inbreathing of, from,
Almighty giveth intellect, intelligence : Douay, there is a spirit in
men, and the inspiration of the Almighty giveth understanding :
ItaL, Surely the spirito (is) in the men ; but the inspiration, in
breathing, of the Almighty, them causes to understand : E.V., But
(there is) a spirit in man : and the inspiration [i. e., inbreathing] of
the Almighty giveth them understanding. Ges. here cites also,
Job 32 : 18 ; where the Heb. is : For I am full of words, bindeth
ru-ach, (the) breath, (the) belly of me: Gr., the pneuma of the bel
ly destroys me : Lat., spiritus, (the) breath, of my belly straiteneth
me: Douay, the spirit of my bowels straiteneth me : ItaL, the spi
rito of my belly presseth, or, squeezeth, me : E. V., the spirit with
in me constraineth me. Ges. here cites also, Isai. 29: 24 ; where
the Heb. is : And shall know, erring, ru-ach, breath, of understand
ing, or, shall know, erring of breath, understanding: Gr., And
shall know, hoi, those, erring in the pneuma, understanding : Lat.,
And shall know, erring in spiritus, breatb,-understanding : Douay,
And tbey that erred in spirit shall have understanding : ItaL, And
those that were gone astray of spirito shall comprehend, or, con
tain, the understanding : E. V., They also that erred in spirit shall
come to understanding. Ges. cites also, Isai. 40 : 13 ; where the
Pleb. is : Who gave ru-ach, (the) breath, of Jehovah, u, or, aish,
(the) man, [i. e., or who the man,] (a) counsellor of him, or hath
taught him : the Gr., for ru-ach here, gives noun, mind : the Lat.,
Who hath assisted (the) spiritus, breath, of (the) Lord : Douay,
Who hath forwarded the spirit of the Lord : ItaL, Who hath direct
ed the Spirito of the Lord : E. V., Who hath directed the Spirit of
the Lord. Ges. here cites also, Ps. 139 : 7 ; where the Pleb. is :

THEOLOGY OF THE BIBLE. 381
Whither shall I go from ru-ach, (the) breath, (i. e., says Ges., the
intellect,) of thee : Gr., from the pneuma of thee : Lat., from thy
spiritus: Douay, from thy spirit: ItaL, from thy Spirito: E. V.,
from thy spirit.
¦ Ges., under ru-ach, next gives, ru-ach of Jehovah, ru-ach of God,
" rarely ru-ach qdsh, ru-ach qdsh k, more rarely kat' exochen he ru-
ach;" citing Ps. 51 : 11 ; [before given; it is v. 13 in the Heb.] ;
and Isai. 63 : 10, 11. In v. 10 the Heb. is : and they grieved, or,
afflicted, ru-ach qdsh, (the) breath of holiness, of him : ItaL, and
afflicted the Spirito of his holiness : E. V., and vexed his Holy Spi
rit In v. 11 the Heb. is: where he, [the Heb. he emphatic,] that,
or, who, put in entrails of him ru-ach qdsh, (the) breath of holiness,
of him : ItaL, where (is) he that put his Spirito holy in the middle
of him ? E. V., where (is) he that put his Holy Spirit within him ?
And citing Numb. 27: 18; where the Pleb. is : aish, (a) man, who
ru-ach, (the) breath, in him : ItaL, a man, in whom (is) the Spirito :
E. V., a man in whom is the spirit. And citing Hosea 9:7; where
the Heb. is : (a) fanatic, or, madman, aish, (a, or, the) man, he ru-
ach, of that [emphatic] breath: [i. e., the breath, inspiration, in
breathing, of, from, Jehovah :] Gr., (a) man ho, that, pneumato-
phoros, (defined) under the influence of divine inspiration, [i. e., di
vine inbreathing] : Lat., insane (the) man spiritualis : [there is no
such Lat. word ; the Lat. word is spiritalis, defined, belonging to
air, or breath :] Douay, the spiritual man was mad : ItaL, the men
of spirazione breath, — inspiration, [i. e., inbreathing] are mad, or,
extravagant : E. V., ' the spiritual man (is) mad.'
The Heb. he is rightly called by J. P. Wilson, before mentioned,
the he emphatic. He says, ' Some Grammarians call it the definite
article, and others call it a demonstrative pronoun.' It is equiva
lent to the demonstrative pronoun this, that, these, those. Ges. says,
First, " It is properly a demonstrative pronoun, this, Lat., hie, has,
hoc ; like the Gr. ho, he, to, in Homer, and often in Herodotus. He
then says, secondly, "the definite article, the, like the Gr. ho, he,
to, in the insertion or omission of which similar laws are followed
in Heb. as in Gr. and in modern languages. It will be well, how
ever, to treat with care a subject which has been discussed of late."
I think Wilson is clearly right. The numberless instances of the
use of the noun only in the Heb., (many such occur in the preced
ing pages,) where the Heb. he is not prefixed, but where the sense
requires our article the, is conclusive proof that it is not an article ;
for if it were, it would always be used before a noun where the

382 THEOLOGY OF THE BIBLE.
sense requires our article the. I give two instances in one verse of
the use of the Heb. he as the he emphatic, op demonstrative pro
noun. In Judges 15 : 18, the Heb. has he tshuoe, this help, he or-
lim, of these uncircumcised : Gr., ten soterian, this recovery, or, re
storation . . . ton, of these, uncircumcised : The Douay gives, this
deliverance, and then, of the uncircumcised : ItaL, this victory, . . .
of the uncircumcised : the E. V. gives, first, this deliverance, and
then, of the uncircumcised. Donnegan says : " the Gr. ho, lie, to,
signifies that the noun with which it stands indicates a determinate
object : and that Homer, Hesiod, and other Greek poets, for the
most part use it in the sense of a demonstrative pronoun." It
would seem, therefore, that such is the meaning of the Gr. ho, he,
to, where it is given for the Heb. he, in the Gr. rendering of the
Pleb. Scriptures ; and hence it follows, that the Gr. ho, he, to, used
in the Gr. of the New Testament, in its different numbers and cases,
is often to be rendered this, that, these, those. Instances where that
is given for it are found in the New Testament. All admit that
the Heb. has not the indefinite article ; and that the Gr. has not
the indefinite article. And the fact that the Gr. ho, he, to, was
used by the old Greek writers as a demonstrative pronoun, is a
strong proof that the Heb. he is a demonstrative pronoun, or, as
Wilson calls it, the he emphatic. All admit, too, that the Lat. has
no article at all. From all which I think we may say, that the
Heb., a much more primitive and simple language than either the
Gr. or the Lat., has no article.
Ges., for ru-ach of Jehovah, ru-ach of God, ru-ach of holiness,
and lie ru-ach, that ru-ach, says, " the divine power, which, like the
wind and the'breath, cannot be perceived, and by which animated
beings live," citing Job 27 : 3 ; where the Heb. uses nshme and ru-
ach : the Gr., pnoe, and pneuma : [both from the same verb pneo,
to breathe:] the Lat, halitus, and spiritus : the ItaL, fiato, breath,
and alito, breath': the Douay, breath, and the Spirit of God in my
nostrils : E. V., breath, and the spirit of God in my nostrils. And
citing Job 33 : 4 ; where the Heb. is : ru-ach, (a) breath, of God
made me, u, yea, or, and, nshme, (a) breath, of Almighty caused me
to live: theGr. has, first, pneuma, and then, pno\: the Lat, first,
spiritus, and then, spiraculum : the Douay, The Spirit of God made
me, and the breath of the Almighty gave me life : ItaL, The Spirito
of God me hath made, [the Ital. for made,] and the alito, breath, of
Almighty me, or, to me, hath given [for, gave] the life [life] : E.V.,
The Spirit of God hath made me, and the breath of the Almighty

THEOLOGY OF THE BIBLE. 383
hath given me life. And citing Ps. 104 : 29; where the Heb. is :
thou takest away ru-ach (the) breath, — spirit — of them, ighuoun,
they exspire, breathe wholly out : Gr., the pneuma of them, and
they fail, go out, like a candle : Lat., spiritus of them, and they fail :
Douay, their breath, and they fail : ItaL, the breath of them, they
end, cease, die : E. V., their breath, they die. Ges. adds, compare
Gen. 6 : 3. He then says : " by which all the universe is animated,
filled with life, and governed;" citing Ps. 33 : 6 ; where the Heb.
is : By dbr, (a) word, of Jehovah shmim, (the) heavens, were made,
u, yea, or, and, by ru-ach, (a) breath, of (the) mouth of him all (the)
host of them : [breath of mouth, is equivalent to word in the first
clause : and in Heb. 11:3, we have, E.V., " the worlds were framed
by the word of God ; " word being equivalent to breath, — spirit.]
The Gr. has pneuma for ru-ach : the Lat., spiritus : Douay, by
the spirit of his mouth : ItaL, by the breath of his mouth : E. V.,
by the breath of his mouth. Aud citing Job 26 : 13 ; where the
Heb. is : With, or, by, ru-ach of him : Lat., spiritus : Douay, By
his Spirit : Ital,, With his Spirito : E. V., By his Spirit he hath
garnished the heavens : The Gr. here is, simply, locks, or, bolts,
ouranou, of heaven, the starry heavens. And citing Isai. 34 : 16 ;
where the Heb. is : for (the) mouth of me, it hath constituted, or,
appointed, u, yea, (the) ru-ach, breath, of it hath collected, or,
congregated them : [The Heb. has no neuter ; the masculine is used
for the neuter :] the Gr. has pneuma for ru-ach : the Lat., spiritus :
Douay, his spirit it hath gathered them : ItaL, for the mouth (of
him is) that which it hath commanded, and his spirito (is) that
which them hath gathered, or, assembled : E. V., for my mouth it
hath commanded, and his spirit it hath gathered them : [his should
be its ; its breath, the breath of the mouth.] Ges. further says :
" by which men are led to live both wisely ; Job 32:8; and honest
ly ; Ps. 143 : 10 ; 51 : 10, 11. In Job 32 : 8, the Heb. is : Surely
ru-ach, (a) breath, it in man, u, yea, or, and, nshme, (a) breath, of
(the) Almighty giveth them understanding. In Ps. 143 : 10, the
Heb. is : ru-ach, (a, or, the,) breath, of, from, thee good, or, up
right, will, or, shall, lead, or, guide, me in land of uprightness, jus
tice, [i. e., justness] : the Gr. is, to, that, or, the, pneuma good of
thee will guide me in the uprightness : [in uprightness :] Lat., thy
good spiritus shall, or, will, lead me into land right : Douay, thy
good spirit shall lead me into the right land : ItaL, thy good Spir
ito me guide into the land of the uprightness : E. V., thy spirit (is)
good; lead me into the land of uprightness. Ps. 51 : 10, 11, have

384 THEOLOGY OF THE BIBLE.
been given before. Ges. proceeds to say : " Especially the Old
Testament refers to the divine ru-ach, breath, — spirit, peculiar
endowments of mind, as of an artificer," citing Exod. 31: 3;
where the Heb. is : And I have filled him ru-ach aleim, of, [for,
with] (a, or, the,) breath, — spirit — of God b, in, according to, for,
in respect to, wisdom, and b, insight, or, intelligence, and b, un
derstanding, and b every work of (the, or, an,) artisan : and cit
ing Exod. 35 : 31, where the Heb. is the same. Ges. here proceeds:
" as of a prophet," citing Numb. 24 : 2 ; Heb. and was, occurred,
or, existed, upon him ru-ach, (a) breath, of God : Gr. pneuma, (a)
breath, of God: Lat, and spiritus, (a) breath, of God rushing in,
into, or, upon, him : Douay, and the spirit of God rushing upon him :
ItaL, then the Spirito of God was upon him : E. V., and the Spirit
of God came upon him. And citing 1 Sam. 10:6; Heb., And shall
go through, or, fall upon, thee (a) ru-ach of, from, Jehovah, and
thou shalt prophesy with them. [How prophesy without breath ?]
The Gr. is, and shall fall upon thee (a) pneuma of kurios ; Lat, And
shall leap in upon thee (a) Spiritus of the Lord ; Douay, And the
Spirit of the Lord shall come upon thee ; ItaL, Then the Spirito of
God shall run in upon thee; E. V., And the Spirit of the Lord will
come upon thee. And citing 1 Sam. 10 : 10 ; Heb., and went
through, or, fell upon, him (a) ru-ach of Jehovah, and he prophesied
in midst of them; Gr., and helato epi, throbbed in, or, rushed upon,
him (a) pneuma of God, and he prophesied in midst of them ; Lat.,
and leaped in upon him (a) Spiritus of the Lord ; Douay, and the
Spirit of the Lord came upon him ; ItaL, and the Spirito of, or,
from, God, ran in upon him ; E. V., and the Spirit of God came
upon him. And citing 1 Sam. 19 : 20 ; Heb., and was, or, occurred,
existed, upon mlaki (the) messengers, of Saul (a) ru-ach of God,
and they prophesied ; Gr., and was, or, existed, or, became, upon
the angelos, angels, — messengers — of Saul (a) pneuma of God, and
they prophesied ; [these words, Heb., mlak, Gr., angelos, are the
words used all through the Old Testament, where we have in num
berless instances messengers, and in other instances, angels, in the
E. V. ; and the same Gr. word angelos, meaning the same thing, is
the word used in the New Testament,] the Lat. in 1 Sam. 19 : 20
is : became also (a) Spiritus of the Lord' in, or, upon, them, and
they also began to prophesy ; Douay, the Spirit of the Lord came
also upon them, and they likewise began to prophesy ; ItaL, the
Spirito of God was upon the messengers of Saul, and they also
prophesied : E. V. the same, with the Spirit. And citing 1 Sam.

THEOLOGY OF THE BIBLE. 385
19 : 23 ; Heb., and was, or, became, upon him also eua ru-ach, that
breath, of God, and he walked going along and prophesied ; Gr.,
(a) pneuma of God ; Lat., (a) Spiritus of the Lord, and he walked
going,1 and prophesied ; Douay, and the Spirit of the Lord came
upon him also, and he went on, and prophesied till he came to Na-
joth ; ItaL, and the Spirito of God was also upon him ; so that,
walking, he went prophesying, till he was arrived in, or, at, Naiot ;
E. V., and the Spirit of God was upon him also, and he went on,
and prophesied, until he came to Naioth. And citing Isai. 42 : 1 ;
Heb., I have given (a, or, the) ru-ach of me upon him, mshphth,
that which is just, or, judgment, to (the) nations, or, people, or,
Gentiles, he shall cause to come forth ; Gr., I have given to, that,
or, the, pneuma of me upon him, krisin, discrimination, or, judg
ment, to the nations, or, Gentiles, he shall bring forward ; Lat., I
have given my spiritus upon him ; Douay, I have given my spirit
upon him, he shall bring forth judgment to the Gentiles ; ItaL, I
have put the my Spirito upon him, he shall bring reason, judgment,
or, understanding, to the nations, or, people ; E. V., I have put my
Spirit upon him : he shall bring forth judgment to the GentileB.
[Here, again, as in many other places in the Old Testament, we
have, the breath, — spirit — of God, i. e., the breath of holiness, or,
breath holy ; the Holy Ghost, — Holy Spirit — in the Rheims and
E. V. of the New Testament.] And citing Isai. 59 : 21 ; Heb., . . .
saith Jehovah: (a, or, the) ru-ach, breath, of me which upon thee,
u, yea, or, and, (the) words which I have put in (the) mouth of
thee ; [' words put in the mouth of thee' is equivalent to ' breath
of me upon thee:'] Gr., to pneuma to emon, that breath which
riiine, ho, which, is upon thee, and ta, those, words ha, which, I have
given into the mouth of thee ; Lat., my Spiritus which is in thee,
and my words which I have put in thy mouth ; Douay, the same ;
ItaL, The my Spirito that (is) upon thee, and the my words which
I have put in thy mouth ; E. V., the same, without the. Ges. pro
ceeds, " Whence aish ru-ach used of a prophet," citing Hosea 9 : 7.
The Heb. there is : foolish he, [emphatic,] that, prophet, (a) fana
tic aish he ru-ach, (the) man of he, [emphatic,] that, ru-ach, breath,
[i. e., as Ges. has said, kati exochen, by way of eminence ; equiva
lent to, ru-ach of Jehovah, ru-ach of God, ru-ach of holinesss.] Ges.
then says, " he ru-ach as a personification of the prophetic Spirit,
citing 1 Kings 22 : 22 ; Heb., and he said, I will go forth and be
come ru-ach, (a) breath, of a lie in (the) mouth of, &c. ; Gr., (a)
pneuma of, &e. ; Lat., (a) spiritus, breath, lying ; Douay, a lying
25

386 THEOLOGY OF THE BIBLE.
spirit in the mouth of all his prophets ; ItaL, spirito, breath, of lie ;
E. V., a lying spirit in the mouth of all his prophets. Ges. here
cites also as a personification, 2 Chron. 18: 20; Heb., u, and, or
then, came forth he ru-ach, that breath, — spirit, and stood before
Jehovah, and said, I will snare him: Gr., (a) pneuma; Lat., (a)
spiritus, and said, I will entrap him : Douay, There came forth a
spirit, and stood before the Lord, and said : I will deceive him ;
ItaL, Then a spirito went out, and presented himself before the
Lord, and said : I him will induce ; E. V., Then there came out a
spirit, and stood before the Lord, and said, I will entice him. Ges.
proceeds : it is used also " of an interpreter of dreams," citing Gen.
41 : 38 ; Heb., (a) man who ru-ach (a) breath, — spirit — of God in
him ; " also of the courage of a military leader," citing Judges
3 : 10 ; 6 : 34 ; 11 : 29 ; 13 : 25. In the first, the Heb. is : And was,
or, became, upon him (a) ru-ach, breath, of Jehovah. In the sec
ond : u, and, or, but, (a) ru-ach of Jehovah clothed Gideon. In the
third, the Heb. is : u, And, or, But, was, or, became, upon Jephthah,
(a) ru-ach of Jehovah. In the fourth, the Heb. is : And began (a)
ru-ach of [i. e., proceeding from] Jehovah to impel, or, urge, him.
In each of these verses the Gr. is, (a) pneuma ; and in each of them
the Lat. is Spiritus, (a) breath : in the two first, the Douay has the
spirit; and in the two last, the Spirit. In each of them the Ital.
has, the Spirito of the Lord ; and the E. V. has in each, the Spirit
of the Lord.
Ges. next says, it is used of " kingly virtues," citing Isai. 11:2
and the verses following. The Heb. in Isai. 11: 2 is: And shall
rest upon him ru-ach, (a) breath, of Jehovah, ru-ach, (a) breath, of
wisdom and insight, intelligence, ru ach, (a) breath, of counsel and
of gbure, military virtue, ru-ach, (a) breath of knowledge and of
fear of Jehovah ; v. 3 is : and eri-achu shall inbreathe him with fear
of Jehovah ; and not on, or, at, sight of eyes of him shall he judge,
&c. [For ri-ach Ges. refers to ru-ach: it means the same]: For
each ru-ach in v. 2, the Gr. has (a) pneuma; and in v. 3 it has,
shall fill him (a) penuma, breath, of fear of God ; [shewing that
ri-ach and ru-ach, both verb and noun, mean the same.] In v. 2 the
Lat. has spiritus, (a) breath, for each pneuma; and in v. 3 has, and
shall fill up, or, replenish, him (a) spiritus, breath, of fear of (the)
Lord : the Douay has in v. 2, first, the Spirit, and then the spirit,
three times ; and in v. 3, has, And he shall be filled with the spirit
of the fear of the Lord : the Ital. has the Spirito four times in v. 2 ;
and in v. 3 has, And the his odorare, to smell, to scent, or, to find

THEOLOGY OF THE BIBLE. 387
out, (shall be) in the fear of the Lord : the E. V. in v. 2 has, first, the
Spirit of the Lord ; and then the spirit, three times ; and in v. 3
has, And shall make him of quick understanding in the fear of the
Lord. Ges. cites also 1 Sam. 16 : 13, 14 ; the Heb. in v. 13 is, and
was poured out, or, fell, (a) ru-ach of Jehovah to David : Gr., (a)
pneuma : Lat., (a) Spiritus : Douay, the Spirit of the Lord came
upon David : ItaL, the Spirito of the Lord ran in upon David : E.V.
the Spirit of the Lord came upon David. In v. 14 the Heb. is, u,
and, or, but, ru-ach of, from, Jehovah sra, was held, from with
Saul ; and came suddenly upon him (a) ru-ach roe, breath bad, from
Jehovah : [i. e., a sickness, as the following verses, including v. 23,
shew :] the Gr. in v. 14 has, kai, and, or, but, pneuma of Lord apeste,
was withdrawn, or, ceased, from Saul ; and epnigen, strangled, or
suffocated, himpneuma poneron, a breath bad, from Lord : Lat. But
Spiritus of the Lord ceased from Saul ; and disquieted, or, disturb
ed, him spiritus nequam, a breath naught, or, bad, from Lord : ItaL,
E, and, or, but, the Spirito of the Lord was divided from Saul ; and
the spirito wicked, (sent) from God him disordered : Douay, But
the Spirit of the Lord departed from Saul, and an evil spirit from
the Lord troubled him : E. V., the same. In v. 15 the E. V. is,
an evil spirit from God troubleth thee. The Heb. is, ru-Och roe, (a)
breath bad, is come suddenly upon thee : Gr., pneuma poneron, (a)
breath bad, pnigei, strangleth, or, suffocateth, thee: Lat., spiritus
malus, a breath hurtful, or, bad, disquieteth, or, disturbeth, thee:
ItaL, the spirito wicked of, or, from, God thee disordereth : Douay,
an evil spirit from God troubleth thee : E. V., the same.
In v. 16 the E. V. is, And it shall come to pass, when the evil
spirit from God is upon thee, that he shall play with his hand, and
thou shalt be well : tiie Heb. is, ru-ach roe, (a) breath bad : the
Gr., pneuma poneron, (a) breath bad: Lat., spiritus malus, (a)
breath hurtful, or, bad: Ital., the spirito wicked of, or, from God:
Douay, the evil spirit from the Lord.
In v. 23 the E. V. is ... And it came to pass, when the (evil)
spirit from God was upon Saul, that David took a harp and played
with his hand : so Saul was refreshed, and was well, and the evil
spirit departed from him : For ' the (evil) spirit ' the Heb. has, sim
ply, ru-ach, . . . and played with his hand, and ru-ach, a breath,
to Saul that good to him ; and was held, or, ceased, from upon him
ru-ach he roe, breath which bad : the Gr. has, first, pneuma pone
ron, where the Heb. has only ru-ach, and has, and anepsuche, re
covered breath, Saul, and good to him ; and ceased from him that

388 THEOLOGY OF THE BIBLE.
pneuma poneron, breath bad : the Lat. has, first, spiritus malus, then
has, and was refreshed Saul, and then, and ceased from him spiri
tus malus : the Douay has, first, the evil spirit from the Lord, then
has, and Saul was refreshed, and was better, for the evil spirit de
parted from him : the Ital. has, first, the spirito wicked, and then
has, and Saul was lightened, and was better, and the spirito wicked
was divided from him.
Here is where the evil spirits, unclean spirits, devils, of the
Rheims and E. V. New Test, come from, meaning, bad breaths ;
all sick persons have bad breaths : bad breath, was the Heb. idiom
— phrase — for disease, sickness ; and a very apt phrase. The Heb.
adjective ro, feminine roe, is defined by Ges., bad, as bad cattle,
citing Lev. 27 : 10 ; where ro is used twice : the Gr. poneros, twice ;
the Ital. bad, twice : the E. V., bad, twice. And Deut. 17:1; Heb.
anything ro bad : Gr. poneros : Ital. any male, evil, or, bad : Lat. any
badness, or, defect : Douay, any fault : E.V., any evil favouredness.
And 2 Kings 2:19; Heb., waters roim, [plural of ro,] bad : Gr.,
ponera : Douay, the waters are very bad: ItaL, the waters are bad :
E. V., the water (is) naught. And Gen. 37 : 33 ; Heb., beast roe,
bad : Gr., a wild beast poneron, bad : Lat., a wild beast very bad :
Douay, an evil wild beast : ItaL, a mala, evil, or, bad, beast : E. V.,
an evil beast. And 2 Kings 4 : 41 ; Heb., thing ro, bad : Gr., thing
poneron, bad : Douay, bitterness in the pot : ItaL, any male, evil,
or, bad: E. V., harm in the pot. So Numb. 13 : 19 ; Heb., roe:
Gr., ponera: Douay, bad: ItaL, and E. V., bad. And 2 Sam.
13: 22; Heb. ro: Gr., poneros: Douay, evil: ItaL, male, bad:
E. V., bad. The Gr. adjective poneros is defined, troublesome;
causing trouble, or, distress ; bad ; unsound ; in a bad state, or,
condition ; ill; bad health, &c. And this Gr. word poneros is the
word used with pneuma in the New Testament : pneuma poneron,
a breath bad, for a disease, sickness ; Rheims and E. V., evil spirit.
There is one breath, — spirit — which, it is said, wall not be set
aside to men: Mat. 12: 31, Gr., but that of the pneuma, breath,
[i. e., by way of eminence, the breath of holiness,] blasphemy, will
not be set aside to the men : [to men, i. e., blasphemy of God, who
is the breath, — word — of holiness : and who is called, a breath, —
spirit — word; all meaning the same. The Rheims is, but the blas
phemy of the Spirit shall not be forgiven : ItaL, but the blasphemy
(against) the Spirito shall not be forgiven, &c. : E. V., but the
blasphemy (against) the (Holy) Ghost shall not be forgiven unto
men. [Observe the interpolations in the E. V.]

THEOLOGY OF THE BIBLE. 389
Ges. proceeds, under ru-ach, to say : " the same spirit ,is trans
ferred from one to another," citing Numb. 11 : 17; where the Heb.
is : I will draw out from he, that, ru-ach, breath, which upon thee,
and put upon them : Gr., I will take away from ton, that, pneuma,
ton, which, upon thee, and will put upon them. And citing 2 Kings
2:15; where the Heb. is : And saw u, him, or, it, [it may be either]
sons of those prophets which from Jericho over against, and they
said : nhe, hath rested [Ges. says : " the original idea lies in res
piring, drawing breath,"] ru-ach, the breath, of Elijah on Elisha :
Gr., And saw him the sons ton, of those, prophets hoi, which, over
against Jericho, and they said : hath rested the pneuma of Elijah,
&e. : Lat, Seeing but sons of prophets, who were in, or, at, Jericho
over against, they said : Hath rested spiritus, breath, of Elias upon
Eliseus : Douay, And the sons of the prophets at Jericho, who were
over against him, seeing it, said : The spirit of Elias hath rested
upon Eliseus : ItaL, When the sons of the prophets which (dwelt)
in Jericho him, had seen, (coming) towards, or, over against,
them, they said: The spirito of Elias is put upon Eliseus: E. V.,
And when the sons of the prophets which (were) to view at Jericho
saw him, they said, The spirit of Elijah doth rest on Elisha. [Was
this an Orthodox spirit ?] Ges. proceeds : " but in the golden age
(a note by the Editor of this edition of Ges., edited in London, here
says, the reign of Messiah) it is to be conferred upon all men ; cit
ing Joel 3:1; Isai. 44 : 3 ; 59 : 21. The Heb. of the first is: And
it shall be, or, occur, ahri kn, afterwards, or, after things have so
occurred, [see E. V. of v. 30, 31, 32, of Joel ch. 2,] ashphuk, [from
the verb shphk,] I will pour out (i. e., says Ges., expend profusely,
citing Ezek. 16 : 36, and Tobit 4 : 18) ru ach, (the) breath, — spirit
— of me upon every flesh, and nbau, shall sing holy songs, praise
God, (sing as seized with a divine impulse, says Ges., under nba,
citing 1 Sam. 10 : 6, 10, 11 ; 19 : 20, 24 ; 1 Chron. 25 : 2, 3,) sons of
you and daughters of you ; old men of you dreams shall dream ;
(dreams were ascribed to divine inspiration, says Ges., under him,
citing Deut. 13 : 1, 3 ; Joel 3:1; Numb. 12 : 6,) young men of
you divine visions, or, revelations, shall see : the Gr. of this v. is
ch. 2 : 28, and is : And it shall be after these, kai, and, I will pour
out, give profusely, from the pneuma, breath, — spirit — of me upon
every flesh, &c. : Lat, ch. 2 : 28, ... I will pour out, lavish, my
spiritus, spirit — breath — upon every flesh: ItaL, ch. 2: 28, (that)
I will spill, pour out, the my Spirito upon every flesh : Douay, ch.
2 : 28, (that) I will pour out my spirit upon all flesh : E. V., eh.

390 THEOLOGY OF THE BIBLE.
2 : 28, (that) I will pour out my Spirit upon all flesh. Read from
the E. V., Isai. 44 : 3 ; 59 : 21, above cited by Ges. For nbau in
Joel 3:1,1 have given, shall sing holy songs, praise God, defini
tions given of the verb nba; see the note of the Editors to 1 Sam.
19 : 20, given p. 361 ; For Ezek. 16 : 36, above cited, see E. V. My
copy of the Heb. does not give any of the books called Apocryphal.
The Gr. of Tobit 4 : 18 is: pour out, spill, give profusely, or, lavish,
the loaves of thee upon the grave of the just, kai, but give not to
the sinful : the Lat. and Douay also give this verse, but they add
wine. Deut. 13 : 1, 3 ; Numb. 12 : 6, cited above, may be read in
the E. V.
Ges. further says, under ru-ach-. "It is sometimes put in oppo
sition to bshr, citing Zech. 4:6; Isai., 31 : 3 ; and referring to bshr
No. 2. In Zech. 4 : 6 the Heb. is : ... this dbr, (the) word, of Je
hovah to Zrbbl, Zarbebel, saying : not b, forces, or, an host, u, yea,
or, nor, b, power, but b ru-ach, breath, — spirit, of me, saith Jehovah
of armies, or, hosts: Gr.,but en, through, pneuma of me, saith Lord
Omnipotent ruler : Lat., but in my spiritus : Douay, not with an
•army, nor by might, but by my spirit, saith the Lord of hosts : ItaL,
not by army, nor by power, but by the my Spirito, hath said the
Lord of the armies : E. V., not by might, nor by power, but my
Spirit, saith the Lord of hosts. In Isai. 31 : 3 the Heb. is: u, Egypt,
or, the Egyptians, men, and not God, or, gods, and horses of them
bshr, flesh, and not (the) ru-ach, breath, — spirit : [i. e., not the ru-
ach of God :] Gr., of horses' fleshs, and not (is) boetheia, help : ItaL,
Nay, or, but, the Egyptians (are) men, and not God ; and their
horses (are) flesh, and not the spirito : Douay, Egypt is man, and
not God : and their horses, flesh, and not spirit : E. V. the same.
Under bshr, Ges. says, it is used for living creature, citing a num
ber of passages ; and for the whole human race, citing a number of
passages. Very often used, says he, with the idea of weakness and
frailty as opposed to God and his power, citing a number of pass
ages; among them this v. Isai. 31 : 3 ; where, giving the Heb.
words, with ru-ach, he renders, " The Egyptians are men, not gods,
their horses are flesh, not endued with divine power ;" for the Heb.
not ru-ach, the breath, spirit. He here cites also Ps. 56 : 4 ; 78 : 39 ;
Jer. 17:5; and he says, "In the New Testament similarly flesh
and blood, opposed to God and the Holy Spirit," citing Mat. 16 : 17 ;
Gal. 1:16. In Mat. 16 : 17 the Gr. is, ... for flesh and blood not
hath unveiled to thee, but the Father of me ho, who, or, which, in
tois ouranois, the heavens, the starry heavens. Ges. gives in this

THEOLOGY OF THE BIBLE. 391
verse Mat 16 : 17, the Holy Spirit, as equivalent to, the Father.
The Holy Spirit, as before seen, is, the breath, — spirit — of holiness,
the Heb. idiom for, divine influence : In Gal. 1:16 the Gr. is, I
trusted not to, or, confided not in, flesh and blood : Lat., I assented
not to, or, relied not on, flesh and blood : Douay, I condescended
not to flesh and blood : ItaL, suddenly, without to confer more
with flesh and blood : see E. V.
For ru-ach Ges. next gives wind] citing Dan. 7:2; where the
Heb. has arbo ru-achi shmia, the four winds of the heavens : Gr.,
the four anemoi, winds, of the ouranou, [genitive singular] heaven,
for, heavens : Lat, (the) four winds coeli, [genitive singular,] of
heaven, or, the heaven : Douay, the four winds of the heaven : Ital.
the four winds of the heaven : E. V., the same.
For ru-ach Ges. next gives mind, citing Daniel 5 : 20 ; where
the Heb. is: u, And, or, But, as sufficiently lofty, or, lifted up, (the)
lb of him; u, yea, or, and, (the) ru-ach, breath, — spirit — of him was
drawn together, or, contracted, in that insolence, or, acting inso
lently : the Gr. uses kardia for lb, and then gives, and the pneuma,
breath, of him was strengthened of, or, in, behaving with arrogance :
The Lat., for pneuma, gives spiritus : the Douay, and his spirit
was hardened with pride : the ItaL, and the his spirito was hard
ened, by to grow proud : E. V., and his mind hardened in pride.
Ges. then gives, for ru-ach, "the Spirit (of God)," citing Dan.
4 : 5 ; 5:12; [it is v. 5, of ch. 4, in the Heb., the Gr., the Lat, and
the Douay ; it is v. 8 in the ItaL, and in the E. V.] ; where the
Heb. is : And at ahrin, afterwards, or, at last, upon before me
Daniel of whom name Beltshatsr, as name of god of me, and who
ru-ach, (a) breath, — spirit — of gods holy in him : Gr., hos, who,
pneuma, (a) breath, holy of God in himself holdeth, or, hath: Lat.,
who holdeth, containeth, or, hath, (a) spiritus of gods holy in him
self: Douay, who hath in him the spirit of the holy gods : ItaL, v.
8, . . . according to the name of the my God, and in whom (is) the
spirito of the gods holy: E. V., v. 8, according to the name of my
god, and in whom (is) the spirit of the holy gods. In Dan. 5:12
the Heb. has ru-ach itira, a breath, — spirit — excellent [for pre-emi
nent] in him : [here we have again the word excellent, and excel
lent breath,— spirit, — used as equivalent to a breath, — spirit — of
God, or, the gods : it is from the Lat. ex, from, or, out of, and coe
lum, the heaven, excellent, for pre-eminent ; the word excellent,
should have the accent on the syllable eel, and be pronounced ex
cellent: the Heb. idiom, from the heavens, from the skies, from

392 THEOLOGY OF THE BIBLE.
above, is used for pre-eminent ; and our Lat. derived word excel
lent, i. e., from the heavens, means the same.
I have given every definition of ru-ach, and every meaning for
which it is metaphorically used, given by Gesenius, and the pas
sages cited by him for each. In a Lexicon he could not give space
for all the passages proving his definitions, and the metaphor, uses
of the word.
His citations shew sufficiently that the Latin spiritus, ItaL, spi
rito, means breath ; and, also, that breath is often used for wind.
I will, however, give additional passages.
Job 12 : 10, It is given on p. 99 : soul is there given to every
breathing [for, living] thing ; and spiritus, ItaL, spirito, Douay,
spirit, E. V., breath, to every flesh of man. Job 37 : 10, given on
page 110.
Ps. 76 : 12 ; Heb., He will cut off ru-ach, (the) breath, of prin
ces : Ges., under btsr, says, this is metaphor, for, he will break
down the pride of princes : pride, as we have seen, is expressed by
inflated, swollen, breath : the Gr. has pneuma : the Lat, who taketh
away (the) spiritus of, &c. : Douay, who taketh away the spirit of
princes : ItaL, the spirito : E. V., the spirit.
Ps. 83: 13; Heb., ru-ach, the breath: Gr., Lat, Douay, ItaL,
and E. V., the wind.
Ps. 103: 16; Heb., ru-ach, and he not: Gr., pneuma, and he
not exists : Lat., spiritus : Douay, For the spirit shall pass in him,
and he shall not be : ItaL, (The which, if) a wind to him pass over
not (is he) more : E. V., For the wind passeth over it, and it is
gone. Ps. 135 : 7; Heb., ru-ach: Gr., Lat, Douay, ItaL, and E. V.,
the wind.
Ps. 146: 4; Heb., ru-ach : Gr., pneuma: Lat, spiritus : Douay,
spirit : ItaL, and E. V., breath.
Ps. 147 : 18 ; Heb., ru-ach : Gr., pneuma : Lat., spiritus : Dou
ay, ItaL, and E. V., wind.
Ps. 148: 8; Heb., ru-ach : Gr., pneuma: Lat, spiritus: Douay,
ItaL, and E. V., wind.
Ps. 150: 6 ; given on page 159: Lat, spiritus ; Douay, spirit:
ItaL, and E. V., breath.
Prov. 29 : 11 ; given on p. 174: Lat, spiritus: breath: Douay,
and E. V., mind.
Eccles. 3 : 19 ; Heb., ru-ach one to all: Gr., pneuma one: Lat.,
alike spirant, [from spiro, to breathe, whence the noun spiritus,

THEOLOGY OF THE BIBLE. 393
breath,] breathe, all : Douay, all things breathe alike : ItaL, e, yea,
all have one same breath : E. V., yea, they all have one breath.
Isai. 2 : 22, given on p. 177 ; Lat., spiritus : Douay, ItaL, and
E. V., breath.
Isai. 30 : 28, given on p. 180 ; Lat., spiritus : ItaL, spirito : Dou
ay, and E. V., breath.
Jer. 5 : 13 ; Heb., And those prophets of you were I, of, or, as,
wind, u, yea, or, and, that word not in them : [i. e., the word of
Jehovah, equivalent to, the breath, — spirit — of Jehovah, equivalent
to, the breath of holiness, — holy breath ; the Holy Ghost, — Holy
Spirit, of the Rheims, and E. V., of the New Testament.] Gr., hoi,
those, prophets of you were eis, to, or, for, wind, kai, word- (of
kurios,) not existed in them : Lat., (The) prophets have spoken in,
or, according to, wind, and responsum, answer, or, oracle, not was
in them : Douay, The prophets have spoken in the wind, and there
was no word (of God) in them : ItaL, And the prophets walk, or,
go, to the wind, and not (there is) any oracle in them : E. V., And
the prophets shall become wind, and the word (is) not in them.
Jer. 13 : 24 ; Heb., ru-ach : Gr., Lat., Douay, Ital. and E.V. wind.
Jer. 16:9; Heb., qui, (the) voice, speech, or, words, shshun, of
joy, or, gladness; equivalent to, the ru-ach, breath, — spirit — of
joy, or, gladness.
Lam. 3: 56; Heb., qui, (the) voice, of me thou hast heard;
cover not (the) ears of thee to (the) ru-acht, breaths, of me : Dou
ay, to my sighs : ItaL, to my sigh : E. V., to my breathings.
Ezek. 13 : 13 ; Heb., ru-ach: Gr., pnoe: Lat, spiritus: Douay,
ItaL, and E. V., wind.
Wisd. of Sol. 15 : 16 ; see p. 231 ; Lat., spiritus : Douay, breath:
E. V., spirit.
Baruch, Epistle of Jeremy, 6: 25; p. 246; Gr., pneuma: Lat,
spiritus : Douay, and E. V., breath.
Song of the Three Holy Children, v. 43 ; p. 247 ; Gr., pneumata,
breaths, [for, winds] : Lat., spiritus : E. V., winds.
2 Mac. 3 : 31 ; p. 253 ; Gr., in last pnoe, breath: Lat, spiritus:
Douay, and E. V., ready to give up the ghost.
2 Mac. 7 : 9 ; p. 254 ; Gr., at latest pnoe, breath : Lat., at last
spiritus, breath : Douay, and E. V., at the last gasp.
2 Mac. 7: 22 ; p. 255; Gr., pneuma : Lat, spiritus: Douay,
and E. V., breath.
2 Mae. 7: 23 ; p. 255; Gr., pneuma: Lat, spiritus: Douay,
and E. V., breath.

394 THEOLOGY OF THE BIBLE.
See also, Job 30 : 15 ; p. 104 ; and Job 37 ; 10 ; p. 110 ; James
2:26; Gr., For as the soma without pneuma, breath, is dead :
Lat., without spiritus : Rheims, without the spirit : ItaL, without
spirito : E. V., without the spirit : Margin, or, breath.
In Ps. 108 : 7, we have, Heb., God spake in (the) qdsh, holiness,
of him. And in Ps. 119: 43, we have, Heb., And take not from
mouth of me (the) word of truth ; equivalent to, the breath, — spirit
— of truth ; equivalent to breath — spirit — of holiness, — the Holy
Spirit. God is called the true, and, the holy.
I desire the reader to observe, that in Ps. 33 : 6, p. 360, the Heb.
is, by ru-ach, breath, — spirit — of mouth of him : Gr., by the pneu
ma of the month of him : Lat, by spiritus of mouth of him : Dou
ay, by the spirit of his mouth : ItaL, and E. V., by the breath of
his mouth.
And in 1 Kings 22 : 22, p. 362, we have, Heb. ru-ach: Gr., pneu
ma : Lat, spiritus : ItaL, spirito : Douay, and E. V., a lying spi
rit in the mouth of, &c. : [i. e., a lying breath.]
It having been thus shewn that wind is called breath of God ;
and the winds, the breaths of God, I give here several passages, the
sense of which is understood by few, I think.
Gen. 1:2; Heb., u, But, he, this, earth was — existed — teu, (a)
waste, «, yea, or, and, beu, (a) void ; and darkness upon face teum,
of waters ; u, and, or, then, ru-ach aleim, (a) breath of God [i. e.,
a wind] was caused to move 61, upon, or, over, face of those waters :
Gr., de, but, or, yet, he, this, earth was — existed — invisible and in
a rough state, or, unprepared : and darkness over tes, that, or, the,
abussou, abyss, or, boundless ; kai, and, or, but, pneuma Theou, (a)
breath of God [i. e., a wind] was upon brought over ton, that, or,
the, water. [The Heb. particle he is used before earth : it is not
used before teu, nor before beu, nor before ru-ach ; all three of which
are nouns, requiring our article a before each ; and our this, or
even the, can never be used where the Heb. he is not used ; nor
where the Gr., ho, he, to, in one of its genders and numbers, is not
used ; but in such case, our article a is to be supplied. And in this
verse, the Gr. he, is used before earth, and the Gr. tes, genitive fe
minine of ho, he, to, before abussou, genitive of abussos ; but before
its word pneuma no particle is used ; a plain proof by the Heb.
translators into Greek that the could not here be used before pneu
ma, and that our article a is to be supplied before it ; that being
the rule given ; indeed this would be so necessarily without any
prescribed rule.]

THEOLOGY OF THE BIBLE. 395
The Lat of Gen. 1 : 2 is, ... and Spiritus Dei, a breath of God,
[i. e., a wind] ferebatur, was brought, upon (the) waters : ItaL,
And the earth was a thing desert and empty ; and darkness (was)
upon the face of the abyss ; and the Spirito of God si moveva, [Ital.
passive,] was moved, upon the face of the waters: Douay, And the
earth was void and empty, [two adjectives,] and darkness (was)
upon the face of the deep ; and the spirit of God moved over the
waters : [moved is active :] E. V., And the earth was without form
and void ; [void is an adjective, and without form is equivalent to
an adjective ;] and darkness (was) upon the face of the deep. And
the Spirit of God moved upon the face of the waters. [Both the
Douay and the E. V. improperly inserting the before spirit, E. V.,
Spirit.] In Gen. 3 : 8, (cited p. 364,) the very next place where ru-ach
occurs, the margin of the E. V. I am using gives wind where the
E. V. gives cool. The next place where ru-ach occurs is Gen. 6 : 3,
cited p. 343; Heb., ru-ach, breath: Gr., pneuma: Lat, spiritus:
Douay, spirit : ItaL, Spirito : E. V., Spirit. And the next place
where ru-ach occurs is Gen. 8:1; Heb., ru-ach, (a) breath : Gr.,
pneuma, (a) breath : Lat., spiritus, (a) breath : Douay, ItaL, and
E. V., a wind.
Ps. 104 : 4 ; Heb., making mlaki, messengers, of him, ru-achut,
[plural of ru-ach,] winds; warriors of him, fire of flame: [i. e.,
lightning : who maketh winds messengers of him, lightning, war
riors of him:] Gr., Who making the angelous, messengers, of him,
pneumata, winds, and the workmen of him pur, a fire, blazing, or,
shining : Lat., Who makest thy Angelos spiritus, winds, [it is spiri
tus in the plural as well as in the singular,] and thy servants, or,
ministers, fire, or, (a) fire, lighting up, or, burning : ItaL, He maketh
the venti, winds, his Angeli, messengers ; and the fire flashing [i. e.,
the lightning] his ministers : Douay, Who makest thy Angels spir
its : and thy ministers a burning fire : E. V., Who maketh his an
gels spirits ; his ministers a flaming fire : [Though the E. V. so
much follows the ItaL, it preferred to follow the Douay here. There
is no such Latin word as angelus; and it is not found in the Latin
Dictionary : it is the Gr. word angelos, a messenger : and the ItaL,
angelo is also the Gr. word.]
Heb. 1:7; The same Greek is given here, with quotation
marks, " Who making the angelous, messengers, of him pneumata,
winds, and the workmen of him phloga puros, bright blazes of
fire :" [in place of ' a fire blazing, or, shining,' in Ps. 104 : 4 :] Lat.,

396 THEOLOGY OF THE BIBLE.
Who maketh his Angelos spiritus, and his servants, or, ministers, a
flash, or, flame, of fire : ItaL, Who maketh the venti, winds, his an
geli, messengers, and the flame of the fire his ministers : Douay,
[given as a quotation :] He that maketh his angels spirits ; and his
ministers a flame of fire : E. V., Who maketh his angels spirits, and
his ministers a flame of fire.
The Heb. word is mlak, defined, one sent, a messenger. The
Gr. word is aggelos, (the first of two gs coming together is sounded
n, angelos,) defined by Donnegan, a messenger ; a person by whom
news is conveyed ; one who announces anything directly, or, indi
rectly, by way of omen : he does not give angel for it. [Angel is
not an English word ; it is the Gr. word ; it should not have been
found in an English version of the Bible; but the Gr. word should
always have been translated : it is many times translated, and
messengers given for it.]
In Jonah 1 : 4 we have, Heb., u, but, Jehovah sent rurach, a
breath [for wind] great to that sea ; [i. e., he made a wind his mes
senger] : the Gr. is pneuma : the Lat., ventum, a wind : Douay,
ItaL, and E. V., a wind.
Zech. 6:5; Heb., And answered that mlak, Gr., angelos, Lat.,
angelus, ItaL, angelo, Douay, and E. V., the angel, and said to me :
these (the) four ru-achut breaths [for, winds] of these heavens : Gr.,
those four anemoi, winds, tou ouranou, of the heaven : Lat, these
are the four venti, winds, caeli, of heaven, the sky : Douay, these
are the four winds of the heaven : ItaL, these (are) the four spiriti,
spirits — breaths-^of the cielo, heaven, air, sky : E. V., These (are)
the four spirits (margin, or, winds, citing Dan. 7 : 2) of the heavens.
In Dan. 7 : 2, cited in the margin, the Heb. is . . (the) four ru-achi,
breaths, of (the) heavens : Gr., the four anemoi : Lat., (the) four
winds: Douay, the four winds of the heaven: ItaL, and E. V., the
four winds of the heaven. [The ItaL, and E. V., giving winds here
where the Heb., Gr., Lat, and Douay words are the same as in
Zech. 6 : 5, for which the Ital. there gives, the four spiriti, and the
E. V., the four spirits.]
In Zech. 7 : 12 we have, Heb., u, yea, lb of them made they (a)
diamond against hearing that law and those words which sent Je
hovah of armies by ru-ach, a breath, of him in hand [for, power] of
those prophets those former : The Gr. is, en, through, pneumati, a
breath, of him : Lat., in the power of his spiritus : Douay, in his
spirit, by the hand of the former prophets : ItaL, by his Spirito,

THEOLOGY OF THE BIBLE. 397
through the ministry of the prophets of the time past: E. V., in
his Spirit by the former prophets.
Angelos is the Gr. word uniformly given for the Heb. word
mlak all through the Old Testament. In a few instances the Gr.
uses presbeis, envoy, for it. And the Gr. word is angelos in the
New Testament. The Lat. gives, sometimes angelus (which is the
Gr. word), and sometimes, messenger, for the same Gr. word ange
los; and the Ital. gives, sometimes, angelo, (which is the Gr. word),
and sometimes, messenger, for the same Gr. word angelos. Where
the Lat. gives angelus, and the ItaL, angelo, the Douay, and E. V.,
most often give, angel. Where the Lat., and ItaL, give messenger
for the same Gr. word angelos, the Douay, and E. V., give messen
ger. In the Old Testament, messenger is given more than seventy
times where the Heb. is mlak ; Gr., angelos. In the New Testa
ment, Mat. 11 : 10; the Gr. word is angelos ; the Lat., angelus;
the ItaL, angelo ; Rheims, angel; E. V., messenger : [so that John
the Baptist was an angel ; i. e., a messenger — one sent.]
Mark 1:2; Gr., angelos: Lat., angelus: Rheims, angel: ItaL,
angelo : E. V., messenger.
Luke 7 : 24, 27 ; Gr., angelos in each : (I give the nominative of
the word :) In^v. 24, the Lat., the Rheims, the ItaL, and E. V.,
have, messengers. In v. 27, the Lat. has angelus; the Rheims,
angel ; the ItaL, and the E. V., messenger.
Luke 9 : 52; Gr., angelos ; Lat., Rheims, ItaL, and E. V., mes
sengers. Luke 14: 32 ; Gr., presbeian, an embassy. (We have seen that
in the Old Testament it has given presbeis for the Heb. mlak:) ItaL,
a message : Lat, and Rheims, an embassy : E. V., an ambassage.
John 1:6; Gr., a man sent from God ; name to him John : [He
is called angelos in Mat. 11 : 10.]
In 2 Cor. 5 : 20 the Gr. is, huper, in defence of, Christ, therefore,
presbeuomen, we are ambassadors : [We have had in the Old Tes
tament, presbeis, from presbeuo, whence presbeuomen, where the
Heb. has mlak, messenger :] the Rheims, ItaL, and E. V., here give
ambassadors. 2 Cor. 8 : 23 the Gr. is, apostoloi, sent forth, of churches : [so
that the apostles were angeloi, — messengers :] the Lat. is, apostoli
of churches : Rheims, the apostles of the churches : ItaL, (are)
apostoli of the churches : E. V., the messengers of the churches.
Gal. 4:14; Gr., but as angelon, a messenger, of God ye receiv
ed me, just as [ye received] Christon Iesoun, [in the accusative :

398 THEOLOGY OF THE BIBLE.
i. e., just as ye received Christ Jesus as angelon, a messenger, of
God : so that Paul was an angelos of God just as Jesus was an an
gelos of God. But Paul was born into the world : and Jesus says,
John 18 : 37, that he was born into the world.] The Lat. in Gal.
4 : 14, gives, as angelum of God ye received me, just as Christum
Jesum [in the accusative :] ItaL, but me ye received as an angelo
of God, as Christ Jesus himself: Rheims, but received me as an
angel of God, (even) as Christ Jesus : E. V., the same.
Ephes. 6 : 20 ; Gr., huper, in defence of, which [the Gospel ;
equivalent to, in defence of Christ, in 2 Cor. 5 : 20] presbeuo, [from
which is presbeis, given several times in the Old Testament where
the Heb. has mlak,] I am an ambassador : The Lat, Douay, ItaL,
and E. V., here give, ambassador.
In Philipp. 2 : 25 the Gr. gives apostolon, one sent : [equivalent
to angelon, a messenger :] Lat, apostolum : Douay, apostle : ItaL,
apostolo : E. V., messenger.
Colos. 2: 18; Gr., Let no one [nominative] you [accusative]
condemn thelon, [nominative, agreeing with no one,] accustomed,
in baseness and superstition ton angelon, (the not to be rendered-,)
of messengers, (things) which not hath he seen going to, or, stand
ing upon ; to no purpose phusioumenos, [nominative,] breathing
strongly [i. e., puffed with pride] by reason of the thought of the
flesh of him : [i. e., the thought of himself:] Lat, Let no one you
lead aside, or, separate, willing in (the) baseness and religione, re
ligion, devotion, worship, angelorum, of messengers, (things) which
not hath he seen, walking to no purpose inflalus, inblown, or puffed
up, by the thought of his flesh: [i. e., of himself:] Douay, Let no
man seduce you, willing in humility, and religion of angels, walk
ing in the things which he hath not seen, in vain puffed up by the
sense of his flesh : ItaL, Let no one you condemn at his will, in hu
mility, or, baseness, and service of (the not to be rendered) angeli,
[i. e., who is in the service of angeli]] placing the foot on things
which not hath he seen, being rashly puffed up by the mind of his
flesh : [i. e, by his own mind :] E. V., Let no man beguileyou of
your reward in a voluntary humility and worshipping of angels, in
truding into those things which he hath not seen, vainly puffed up
by his fleshly mind. [The insertion of " your reward " makes an
entire perversion of the sense of the verse, for which neither the
Lat., nor the Douay, nor the ItaL, furnishes any pretence : it attri
butes to the Colossian Christians the worshipping of angels. The
Editor, in a note to this verse, says : " There was a party among

THEOLOGY OF THE BIBLE. 399
the ancients who addressed themselves to angels as mediators." It
was, some centuries after Christ, made a part of the Papal system to
worship dead saints, who, according to that system, were angels in
what Orthodoxy calls heaven. How far that system is still follow
ed in Romanism the reader can judge for himself.]
1 Tim. 3:16; Gr., And confessedly great is that of the piety
[of piety] secret, or, mystery : God was rendered known en, through,
by means of, (a) flesh [i. e., a man], edikaiothe, made just, or, clear
ed from accusation, en, through, by means of, (a) pneuma, breath,
[i. e., a breath of holiness,] beheld by angelois, messengers, [such as
the apostles], heralded in nations, restored, or, renewed, in fame, or,
glory : the Gr. word in Acts 7 : 52 is the participle of prokat' an
gello, the before-hand angeling, — announcing — concerning the com
ing tou dikaiou, of that upright, — just : Lat., who fore-messenger-
ed : Douay, who foretold of the coming of the just one : ItaL, that
before announced the coming of the Just : E. V., which shewed be
fore of the coming of the Just One. The prophets were angeloi, —
angels, — messengers, as we shall see. And the Gr. verb angello,
in composition with a preposition, occurs in other places. Acts
5 : 40, where par' angeUo is used in the preterite plural, they an
geled, — messengered : Lat., they signified, — proclaimed : Douay,
they charged : ItaL, they commanded : E. V., they commanded.
Acts 16 : 17, Gr., the plural present of kat' angello, angel, — mes
senger : Lat., announce : Douay, preach : ItaL, announce : E. V.,
. . . which shew unto us the way of salvation. In 2 Thess. 3 : 4, and
6, the Gr. has the nominative plural present of its verb par' angel
lo, — we angel, — messenger — to you : In v. 4, the Lat. has, we fore
show : and in v. 6, we command, charge : In v. 4, the Douay has,
we command : and in v. 6, we charge : In both verses the Ital. has,
we order: In both verses the E. V., we command. In 1 Tim. 6 : 13,
the Gr. has its verb par' angello, — I angel, — messenger, to thee :
Lat, I command, charge, thee : Douay, I charge thee : ItaL, I thee
charge, command : E. V., I give thee charge. In 1 Tim. 6 : 21, the
Gr. is: Hen, which, some ep' angellomenoi, (participle of ep' angello,)
angeling, — messengering, — concerning the faith have missed aim,
erred : Lat., which some spreading, concerning (the) faith have
fallen out, or, failed: Douay, which some promising, have erred
concerning the faith: ItaL, Of which some making profession, have
gone astray, or, blundered, from the faith : E. V., Which some pro
fessing, have' erred concerning the faith. [The Ital. misses the
sense ; and the E. V. follows the mistake. Paul's language is,

400 THEOLOGY OF THE BIBLE.
that some who angel, — messenger — have missed aim, erred, &c]
The Ital. in 1 Tim. 3: 16, (the Gr. of which is above given,) is:
And without any contradiction, great is the secret, or, mystery, of
the piety [of piety] ; God is been manifested in flesh, [i. e., in a
man, of course it must have been a breathing, — living — flesh, a liv
ing man] : is been justified [i. e., made just] in the spirito, breath,
is appeared to the angeli, — messengers — is been preached to the
.... &c, is been elevato, raised, in honor, or, glory : [i. e., raised
from the dead in honor, or, glory :] The Lat. is : And manifestly
great is of piety, or, devotion, (the) sacramentum, force, which was
made apparent in (a) flesh, made just . in spiritus, — breath, appear
ed, or, was forthcoming, angelis, — to messengers — announcers, was
preached to nations, was believed in (the) world, was recovered in
renown, or, glory : [Le., from the grave in, &c. :] Rheims, And
evidently great is the mystery of godliness which was manifested
in the flesh, was justified in the spirit, appeared unto angels, hath
been preached unto the Gentiles, is believed in the world, is taken
up in glory. [The Rheims chose to give is before believed, and is
before taken up, though the Lat. is the same passive mode of
expression in these two last as in the two first, where the
Rheims gives .was manifested, was justified, and though the
Rheims gives hath been preached where the Lat. is was preached :]
The E. V., is : And, without controversy, great is the mystery of
godliness : God was manifest in the flesh, [i. e., that godliness
which only a breath — spirit — of holiness from- God — the Holy Spi
rit, — the Holy Ghost, i. e., divine influence, can give,] justified in
the Spirit, [an unintelligible phrase,] seen of angels, preached unto
the Gentiles, believed on in the world, received up into glory. [The
E. V. gives, received up into glory, where even the Douay is only
taken up in glory ; and where even the Lat. gives, was recovered
in renown, or, glory ; and where even the Ital. gives, is been raised
in honour, or, glory ; and where the Gr. is : was restored, or, re
newed, (i. e., from the grave) in fame, or, glory. What does Or
thodoxy say of ' seen of angels,' in the E. V. verse, said of him who,
as the E. V. says, was manifest in the flesh, and, of course, was on
earth ? If ' angels' means Orthodoxy's angels, and if Jesus was God
from its heaven, where, it says, God is continually seen of angels,
such an expression is wholly out of place. It is plain that the an
geloi who beheld him were persons who were on earth with him,
and became angeloi, — apostoloi,— messengers, — persons sent, — by
him— to preach the Gospel. Neither the Lat, nor the Rheims,

THEOLOGY OF THE BIBLE. 401
gives God in the verse. It is plain it was Jesus who was made
just, and was preached, &c. The word God has, no doubt, found
its way into the text from some marginal note : and the introduc
tion of it makes no difference in the sense, that being clearly as
given by the Lat. and the Rheims. Milton, p. 149 of his chapter
5, disproving that the Christ was God, or one with the Father,
citing Acts 20: 28, 'the Church of God, which he hath purchased
with his own blood,' says : " that is, with his own Son, as it is else
where expressed ; and no usage is more common than the substi
tution of the figurative term blood for offspring. But the Syriac
version reads ' the Church of Christ,' nor can any certain depen
dence be placed on the authority of the Greek manuscripts ; " he
says : " It is more natural to suppose that God has crept in from
the margin. The same must be said respecting Rom. 9:5;' who
is over all, God blessed for ever.' For Hilary, and Cyprian, do
not read the word God in this passage, nor do some of the other
fathers, if we may believe the authority of Erasmus." And, citing
this v. 1 Tim. 3: 16, 'God was manifest in the flesh,' he says:
" Here again Erasmus asserts that neither Ambrose nor the Vetus
Interpres read the word God in this verse, and that it does not
appear in a considerable number of the early copies." A note here
says : " The Vulgate manuscript and some other versions, read ho,
which. The Colbertine manuscript reads hos, who." Milton, in
further commenting on this verse, says : " 'the mystery of godli
ness' wras God the Father in Christ, as appears from Colos. 2:2;
' the mystery of God and of the Father, and of Christ : ' 2 Cor. 5 :
18, 19 ; 'all things are of God, who hath reconciled us to himself
by Jesus Christ ... to wit, that God was in Christ, reconciling the
world unto himself, not imputing their trespasses unto them.' Why
therefore should God the Father not be in Christ through the medium
of all those offices of reconciliation which the apostle enumerates in
this passage of Timothy ?" Milton's citations from these two verses
in 2 Cor. are taken from the E. V., and pointed as therein pointed :
The Gr. of the verses is : ' Indeed those all ek, from, that God who
having reconciled us to himself dia, through, Jesus Christ, and
given to us ten diakonian, the service, office, function, or, ministry,
tes katallages, of that reconciliation : v. 19, Inasmuch as God was
en, through, Christ (a) world reconciling to himself, not reckoning
to them the faults of them, and having put in us the logos, word,
of that reconciliation.' This logos was in the Christ also. Milton
cites also Titus 2:13, from the E.V., ' the glorious appearing of the
26

402 THEOLOGY OF THE BIBLE.
great God and our Saviour Jesus Christ,' and remarks : " Here
also the glory of God the Father may be intended, with which
Christ is to be invested on his second advent, as Ambrose under
stands the passage from the analogy of Scripture, Mat. 16 : 27 ; for
the whole force of the proof depends upon the definitive article,
which may be inserted or omitted before the two nouns in the Gr.
without affecting the sense ; or the article prefixed to one may be
common to both." The Gr. of Titus 2 : 13 is: Waiting for ten,
that, happy hope, kai, even, the appearance tes, of that, glory of the
great God, kai, even, [the appearance] of the [the first article of the
being common to both] soteros, recoverer, saviour, [instrumentally]
of us Jesus Christ, [soter, is defined, a saviour ; one who recovers
what has been lost.] In Mat. 16 : 27, cited above, the Gr. is : For is
about ho, that, or, the, son of the man [of man] to come in the glory
of the Father of him, in company with the angelon — messengers —
of him: [i. e., those who have preached him:] and then apodosei,
he will restore, give back, requite, to each according to the praxin,
action, function, or, enterprise, of him, [i. e., as messengers of him. :
all who publicly profess Christ are angeloi — messengers — of him ;
some in greater, some in less degree.] And in support of his and
Ambrose's reading of Titus 2 : 13, Milton cites several passages : I
give one of them : Philipp. 1 : 2, where the E. V. is : ... from God
our Father and (from) the Lord Jesus Christ. And he then re
marks: " And surely what is proposed to us as an object of belief,
especially in a matter involving a primary article of faith, ought
not to be an inference forced and extorted from passages relating
to an entirely different subject, in which the readings are some
times various, and the sense doubtful,^-nor hunted out by careful
research from among articles and particles, — nor elicited by dint of
ingenuity, like the answers of an oracle, from sentences of dark or
equivocal meaning — but should be susceptible of abundant proof
from the clearest sources."
Milton then proceeds : "Another passage which is also produced
is 1 John 3 : 16 ; 'Hereby perceive we the love of God, because he
laid down his life for us ; '" the verse proceeds in the E. V. ; ' and
we ought to lay down (our) lives for the brethren.' Milton then
says : " Here however the Syriac version reads illius [of him] in
stead of Dei" [of God.] And he cites several passages, two
are, Rom. 5 : 8, where it is said, E. V., Christ died for us ; and
John 3: 16; see E. V.; "and by analogy from many other pass
ages." In 1 John 3 : 16 the Lat. is : In this we have known (the)

THEOLOGY OF THE BIBLE. 403
love of God, forasmuch as he his animam for us put, or, lost, and
we ought for (the) brethren animas to put, or, lose : Rheims, . . .
the charity of God, because he hath laid down his life for us : and
we ought to lay down our lives for the brethren : The Ital. is : the
love of God, that he put his anima for us ; likewise we ought to
put the anime for the brethren. [In the Lat., the Rheims, and the
ItaL, the words, of God, are not in Italics ; but in the same charac
ter — letters — as the rest of the verse ; so that the copies of the Gr.
from which they rendered must have had, of God, in the same cha
racter, i. e., as being in the text : The Gr. of my copy is : In this
we have known the love, [love, without our article], that he for us
the psuchen of him put, or, paid : and we ought for the brethren
the psuchas to put, or, pay. The E. V., in this v. 1 John 3:16,
puts of God in Italics : Why did they put of God in the verse at
all ? And the reader observes that though the Gr. gives psuche
twice in the verse, once in the accusative singular, and once in the
accusative plural ; and the Lat. gives anima twice in the same way ;
and the Ital. gives anima twice in the same way ; the Rheims
gives life and lives ; and the E. V. gives life and lives.
I cannot, consistently with the design of this work, occupy the
space which would be necessary to give Milton's answers to all the
passages relied on as evidence that Jesus was God, or one with the
Father. I have before said, that Graglia, in his Ital. Dictionary, gives
but one definition for the Ital. anima, namely, soul. And on p. 359
I gave a few passages shewing that it means breath. And by look
ing through the preceding pages the reader will find many places
where, for the Ital. anima, the E. V. gives life ; and other places
where the E. V. gives other words for the ItaL anima, namely,
heart, mind, desire, lust, person ; your selves, for the Ital. your ani
me. The word for it should always have been breath. We may
make room to shew how Orthodox Dictionary-makers of our own
times have contributed towards maintaining and spreading the re
ceived notions of the meaning of the E. V. words, soul, spirit,
ghost. In Luke 9 : 52 the Gr. is, angelous : Lat., Rheims, ItaL,
and E. V., messengers.
In John 17: 14 the Gr. is: I have given to them the logos,
word, of, or, from, thee, and the world hath hated them, as, or, be
cause, not they are of the world, just as I not am of the world.
And in v. 18, the Gr. is: Just as me apesteilas, [from apostello,]
thou hast apostled, — sent — into the world, even so apesteila, I have

404 THEOLOGY OF THE BIBLE.
apostled, — sent — them into the world. [The Gr. angelos and the Gr.
apostolos, as we have seen, mean the same, namely, one sent, — a
messenger.] In 2 Thes. 1 : 7 the Gr. is : And to you the thlibomenois, op
pressed, tormented, afflicted, anesin, a letting loose, release, with
us, on, or, at, the unveiling of the Lord Jesus from ouranou with an
gelon, messengers of power, or, efficacy, of him : [i. e., wbo were
apostled, — sent — by him on earth.]
In James 2 : 25 the Gr. is: the angelous: Lat., Rheims, ItaL,
and E. V., messengers. In John 1 : 5 the Gr. is : the ep' angelia,
angeling, — messengering : Lat, the annunciation : Rheims, the de
claration : ItaL, and E. V., the message. And in Rev. 2 : 1, 8, 12,
18 ; 3 : 1, 7, 14, the Gr. word is angelos: the Lat, angelus: the
ItaL, angelo : the Rheims, and E. V., angel : the ministers of the
seven churches being called angeloi, angels — messengers.
The Lat. most often gives angelus, and the ItaL, angelo, and the
Douay, Rheims, and E. V., angel, where the Heb., mlak, — Gr., an
gelos, — is said to be of, or sent by, Jehovah, but they sometimes
give messenger in such places; and they most often give, mes
senger, for mlak, — Gr., angelos — in other places ; but mlak, — an
gelos — of, or sent by, Jehovah, does not mean, sent from what Or
thodoxy would have us understand by heaven. Moses was an an
gelos, — messenger, — one sent — by Jehovah ; Exod. 4 : 28, E. V.,
And Moses told Aaron all the words of the Lord (Heb., of Jeho
vah) who had sent him; and Numb. 20 : 16, Heb. ... to Jeho
vah, and he sent (a) mlak, — u, that, brought us, or, and he (the
angelos) brought us, out from Egypt: Gr., (an) angelos: Lat., (an)
angelus, who hath brought us out of Egypt : Douay, an angel, who
hath brought us out of Egypt : ItaL, the angelo, and us he (the
angelo) hath brought forth from the country of Egypt : E. V., . . .
and sent an angel, and hath brought us forth out of Egypt. [Mo
ses was that mlak, — angelos, — angel, — messenger, — the one sent]
And read in E. V. Exod. 23 : 20, 21, 22, 23 : In v. 20, and 23, the
Heb. word is mlak : the Gr., angelos : the Lat., angelus : the ItaL,
angelo : the Douay, and E. V., Angel. Moses was that angelos, —
messenger. The prophets were mlakim, — Gr., angeloi, — angels, — messen
gers, of, i. e., sent by, Jehovah : Ges., citing Haggai 1 : 13 ; u, then,
spake Haggai, mlak of Jehovah: Gr., angelos of kurios: Here the
Lat, the Douay, the ItaL, and E.V., give messenger for the Gr., an
gelos : And in Mai. 3 : 1, cited by Ges., the Heb. is, Behold, I will

THEOLOGY OF THE BIBLE. 405
send (a) mlak of me, . . , u, even, (the) mlak of that covenant which
you delight in : the Gr., here has angelon and angelos, for mlak
and mlak : The Lat. has, first, angelum, and then, angelus : the
Douay has the angel in both places : the Ital. has, first, my angelo,
and then, the angelo : The E. V. has, first, my messenger, and then,
the messenger. [These were two of the so-called minor prophets.]
And a priest is called mlak of Jehovah : Mai. 2 : 7, cited by
Ges. ; Where the Heb. is : For lips of priest shall [for should, the
Heb. has no subjunctive mood,] observe knowledge, u, yea, or, and,
law they shall [for, should] seek for from mouth of him ; for (a)
mlak of Jehovah of armies he : The Gr. here has angelos, — angel —
messenger — for mlak : the Lat. has angelus : Douay, for he is the
angel of the Lord of hosts : ItaL, for he (is) the angelo of the Lord
of armies : E. V., for he (is) the messenger of the Lord of hosts. And
Eccles. 5:6; E. V., angel; margin, by Ed., priest,— divine messen
ger. In Isai. 42 : 19 the Heb. has mlak of me : Gr., the rulers of
them : Lat., and Douay, to whom I have sent my messengers : ItaL,
as the messenger (that) I have sent : E. V., as my messenger (that)
I sent. 1 Kings 13 : 1 ; Heb., And behold (a) man of God came from
Judah by word of Jehovah unto bit al, house of God. [Here is a
mlak, — Gr., angelos — from Jehovah. Jehu was a mlak, — Gr., an
gelos, see E. V., 1 Kings 16 : 1, 12. Elijah was a mlak, — Gr., an
gelos: see E. V., 2 Kings 9 : 36.]
In 2 Chron. 36 : 15 the Heb. is : And sent Jehovah God of fa
thers of them to them by hand of mlaki of him : Gr., sending the
angelous, — angels — messengers — of him : Lat., Douay, Ital, and
E. V., by his messengers. 2 Chron. 36 : 16 ; Heb., u, — but, they
were, or, became, mocking at (the) mlaki of God, u, yea, or, and,
contemning (the) words of them, u, yea, because of mockings at
(the) prophets of him, until rose (the) hot of Jehovah against (the)
people of him: the Gr. has the angelous for mlaki in this verse:
The Lat., Douay, ItaL, and E. V., have, the messengers.
In Ps. 78 : 4, the Heb. word is msphrim, recounting, or, cele
brating: Gr., ajf angellontes, angeling— messengering : Lat., re
counting : Douay, declaring : ItaL, we will relate : E. V., shewing.
1 Kings 19 : 2, 5, 7 ; the Heb. word is mlak in each ; in v. 2,
sent mlak : The Gr. in verse 2 is, simply, apesteilen,— apostled,—
sent — to Elijah : in v. 5, the Gr. is, and some one touched him : and
in v. 7, ho, that, angelos : In v. 2, the Lat. and the Douay have,
messenger : in v. 5 and 7, an angel of the Lord, and the angel of

406 THEOLOGY OF THE BIBLE.
the Lord : The Ital. in v. 2, has, a messenger : and in v. 5, an angel
him touched; and in v. 7, the angel: E. V., the same.
The pillar of cloud was angelos — a messenger, — of God ; Exod.
14 : 19 ; Numb. 10 : 34 ; the E. V. puts and between the clauses of
Exod. 14 : 19 ; the Heb. is u, even : the Gr., indeed.
And John was an angelos — a messenger, from God ; John 1:6;
Mat 11 : 10 ; Gr., I send the angelon of me : Lat., my angelum :
Rheims, my angel : ItaL, my angelo : E. V., my messenger. And
in Mark 1 : 2, the Gr. word is angelon : the Lat., angelum : the
Rheims, angel : the ItaL, angelo : the E. V., messenger. And in
Luke 7 : 24 and 27, the Gr. word is angelos: In v. 24 the Lat. is,
messengers : and in v. 27 is, my angelum : In v. 24 the Rheims is,
messengers: and in v. 27 my angel : The Ital. in v. 24 has, messen
gers : and in v. 27 my messenger : E. V., the same.
In Luke 9 : 52 the Gr. word is angelous : Lat., Rheims, ItaL,
and E. V., messengers.
And Jesus, who was of Nazareth, was angelos — a messenger —
a sent — of, — by — God ; Mai. 3:1, before given ; the ' mlak of the
covenant' was Jesus, who was to be sent. Mat. 10 : 40 ; John 3 :
34; 7 : 29, and 33 : In this last verse the Gr. is : as yet, or, still, (a)
little time with you eimi, — I exist, kai, and, hupago, I am brought
under, or, carried down, pros, towards, or, for, ton, that, having
sent me : the Lat. word used here for hupago is vado, I march,
move, wade, [the only definitions given]: ItaL, I come: Rheims,
and E. V., I go. Neither Donnegan, nor Schrevelius, nor the Hed.
Lex., gives go for hupago : and Schrevelius, after giving for hupa
go, subjicio — to put under, lay under, subdo — to put under, lay
down, subduco — to take away, [we have seen in the Old Testament
what take away, in such connection, means,] gives morior— -to die,
obeo mortem, to go to death, citing Mat. 26 : 24, and Mark 14 : 21 ;
in each of which the Gr. is hupagei: [from hupago : it is com
pounded from hupo, under, and ago, to bring, carry :] In each of
these two verses the Lat. uses its same verb vado : In each of them,
the Douay, ItaL, and E. V., have goeth. In Luke 12: 21, the Gr.
is eis, also defined, as is pros, towards, for : the Rheims and E. V.
there have, towards.
As to Jesus being angelos, a messenger, see also, John 6 : 29 ; 13 :
20 ; 17 : 8, 18, 23, 25 ; Acts 20 : 25 ; Luke 24 : 19. In Luke 7 : 26
the Gr. is : propheten, a prophet ? Yes, I say to you, and perissoteron
prophetou, a more excellent df prophet : [We have seen that the
prophets are called angeli : and Jesus is said to have been the

THEOLOGY OF THE BIBLE. 407
greatest of the prophets, a greater than Moses :] The Lat, Rheims,
and Ital. have, more than a prophet : [not the Greek :] the E. V.
has, much more than a prophet. And Milton cites Luke 1 : 68, 69,
to shew that Jesus was a messenger. John, in 3 : 31, says : Gr.,
Ho, who, from above being come, . . . ho, who, ek, from, or, out of,
tou ouranou, the heaven — the heavens — being come. [This is taken
from the Heb. phrase, from the heavens, used for, excellent, — pre
eminent] Milton, p. Ill, vol. 1, citing 1 John 4:9,' God sent his
only begotten Son,' says : " he enjoys the title of only begotten by
way of superiority, as distinguished from many others who are said
to have been born of God [equivalent to, sons of God] ; citing for
this, John 1:13; 1 John 3:9; James 1 : 18 ; 1 John 5:1; Peter
1 : 3. Milton cites from the E. V. The Gr. in 1 John 4 : 9 is, . . .
sent ' that, or, the, son of him that, or, the, monogene, only born,
only produced, into this, or, the, world, in order that zesomen, we
may live again, dia, through, him : In answer to Heb. 1:8,' unto
the Son (or, ' of the Son' says Milton) he saith, thy throne, O God,
is for ever and ever ; ' Milton says : " But in the next verse it fol
lows, ' thou hast loved righteousness,' &c. ; ' therefore God, even
thy God, hath anointed thee with the oil of gladness above thy fel
lows,' where almost every word indicates the sense in which Christ
is called God ; and the words of Jehovah put into the mouth of
the bridal virgins, Ps. 45, might have been more properly quoted
for any other purpose than to prove that the Son is co-equal with
the Father, since they are originally applied to Solomon, to whom,
as properly as to Christ, the title of God might have been given
on account of his kingly power, conformably to the language of
Scripture." The Gr. of Heb. 1 : 8, after giving, But pros, as to, —
in respect to — the Son, gives the words of this v. and v. 9 as a quo
tation : they are the very same Gr. words given in Ps. 45 : 7, 8 in
the Gr. (6, 7 in E. V.), except that in v. 7, in Ps., ton is not used
before aiona nor tou before aionos, as in v. 8 of Heb. 1 : eis ton
aiona tou aionos is, to the time of time. By fellows, in Heb. 1 : 9,
means, his fellow prophets, also called angeli. In Heb. 1 : 1, the
Gr. word is prophetes, from pro, for, and phemi, to speak : pro is
sometimes, before, making, to forespeak ; and no one could fore-
speak, i. e., prophesy, but with a pneuma, breath — spirit — from
God, — a holy spirit, — holy ghost, by a divine afflatus, breath, i. e.,
by divine influence. In v. 4, 5, 6, the Gr. word is angelos, meaning
the same as its word prophetes in v. 1. In v. 7, the Gr. is : And
indeed as to the angelous [as to angelous without our article] he

408 THEOLOGY OF THE BIBLE.
saith : Who making the angelous [angelous, without our article]
angels, — messengers — of him pneumata, breaths, for, winds : The
Gr. gives these words as a quotation : they are the very same Gr.
words used in Ps. 104 : 4 ; and are quoted from the Greek of that
verse : these two verses have been given before.
As to the Heb. phrase, from, or, out of, the heavens, (used also
in the Gr.,) to express excellence, — pre-eminence, — Jesus uses it in
respect to himself; John 6 ; 38 ; 'For I have descended ek tou our
anou, out of, or, from, the heaven.' Often given thus in the singu
lar in the Gr. of the Old Testament, where the Heb. always has
heavens. And in other places Jesus uses the same or like language.
And he is called that, or the [emphatic] Son of God, (as holy men
are called in Scripture sons of God, and said to be born of God,)
i. e., the pre-eminent Son of God. Other expressions shewing the
pre-eminence of the Christ as the (emphatic) Son of God, are found,
Phillipp. 2: 9; Gr., Wherefore, also God him huperupsose, hath
elevated above, exalted exceedingly, kai, yea, or, and echariaato,
hath conferred, bestowed as a gift or reward, upon him, a name to,
which, above every name. Colos. 3:1; Gr., . . . ta, those (things)
ano, in a higher region, or, above, seek, where the Christ is at right
hand of God sitting, or, seated. Heb. 1:3; Gr., ekathisen, is con
stituted, appointed, seated, on right hand of (the, not to be given)
megalosunes, grandeur, magnificence, majesty, in sublimes, or, lof-
ties. Heb. 2:9; Gr., But briefly, — for a short time — beyond an
gelous, messengers, degraded we see Jesus dia, through, by reason
of, the suffering tou thanatou, of that death, [the ignominious death
of the cross,] in, or, with, glory and honour crowned, or, rewarded,
that chariti, [dative of charis, without any preposition before it,]
by, or, for, a gift, or, reward, of God, in behalf of every he might
taste, — experience — death. Heb. 8:1; Gr., ... a such we have
highpriest, hos, who, ekathisen, [the same word used in Heb. 1 : 3,]
is constituted, appointed, seated, on right hand of the thronos, chair
of state, throne, of grandeur, magnificence, or, majesty, en, on, or,
in, tois ouranois, the heavens. Heb. 9 : 24 ; Gr., For not into hand
made holies is entered ho, that, or, the, Christ, antitypes of the
true, but into auton ton ouranon, the samethe heaven, or, the hea
ven itself, now to have been manifested to the face of God in behalf
of us. 1 Pet. 3:22; Gr., Hos, who, is on right hand of God, passed
into ouranon, being arranged under, rendered subordinate, to him
angelon — messengers— and means, or, offices, and influences. In
Mark 14 : 62, the Gr. is : and ye shall behold the son of the man

THEOLOGY OF THE BIBLE. 409
seated, or, sitting, on the right hand of (the not to be rendered) po
tency, power, or, influence, and being come with the clouds tou
ouranou of the heaven. All the foregoing, and other like expres
sions, are figurative, meaning, that the Christ, by his teachings and
holy life, was the pre-eminent angel — messenger — of the evangeli-
on, good angeling, glad tidings, Gospel ; and thus of the power
of God : the Gospel is said to be the power of God unto salvation ;
i. e., belief in the Gospel, — the good news of a Christ come. The
expression ' at the right feand of the throne' of God, is taken, no
doubt, from 1 Kings 2 : 19, where it is said of Solomon, that he sat
down on his throne, and caused a seat to be set for Bathsheba, and
she sat on his right hand. This seat was assigned her as the place
of honour. And, under imin, Ges. says : " Those on whom special
honour is conferred are said to sit on the right hand of a king ; "
citing 1 Kings 2 : 19 ; Ps. 45 : 9 ; 110 : 1.
As to the Gr. word angelos, I give, further, Jude v. 6 ; Gr., te,
as, or, and, angelous — messengers — tous, those, not giving atten
tion to, observing, or, spying, the of themselves [i. e., their own]
object, or, office, but deserting their own habitation, — house, [i. e.,
their own people] eis, to, for, krisin, a decision, final issue, crisis, of
a great day [i. e., a day when it should appear by actual trial whe
ther the land they were sent to spy could be taken or not] in des-
mois, bonds, perpetual with, or, under, darkness, or, obscurity, tete-
reka, he guarded (as prisoners, says Donnegan). In Gen. 40 : 3, we
have the Gr. word desmoterion, defined, bonds ; fetters, a prison,
[i. e., a place where desmoi, bonds, fetters, are imposed.] In Num
bers ch. 13, we are told, that Jehovah commanded Moses to send a
man from each tribe, twelve in all, to search the land of Canaan ;
and, v. 17, Moses sent them to spy out the land. Ten of these an
geli — messengers, — all but Caleb and Joshua, reported that the
land could not be taken ; that the people were strong, and their
cities walled and great ; and that they saw there the giants, the
sons of Anak. Jude says these were put in perpetual bonds, &c.
As to what became of them afterwards, it is said, Numb. 14 : 37,
Heb., they died of a plague before Jehovah. Read E. V. of verses
Jude 5 and 7. Is it likely that in a verse between two such verses
Jude would make a diversion to the angels of Orthodoxy in the
Orthodox heaven ? There is a passage somewhat similar in 2 Pet.
2:4; Gr., If indeed God angelon — messengers — failing in duty ex
cused not, but seirais, in, or, with, cords of darkness, or, obscurity,
tartarosas, having hurled into tartarus, or, an abyss, handed over

410 THEOLOGY OF THE BIBLE.
them eis, to, or, for, krisin, a decision, final issue, crisis, tetereme-
nous [participle of the same verb from which is tetereka in Jude v.
6,] guarded (as prisoners). It is from these two verses, one in
Jude and the other in 2 Peter, that Orthodoxy gets its fallen an
gels, who, it says, made war in its heaven. But Orthodoxy, instead
of their being chained up, says that they, with Orthodoxy's Satan
— Devil — are at large, prowling over the earth to get Orthodox
souls, and take them to the Orthodox hell. I do not suppose that
the reader of the preceding pages can be» misled by these verses :
yet I should not omit to say, that the canonicity of the Epistle of
Jude, and of the 2d Epistle of Peter is not well established : and
the Rev. John Macnaught, in his work on Inspiration, p. Ill, says :
"Down to the days of Eusebius, A.D. 320, and indeed much later,
the gravest doubts were entertained as to the canonicity of the
Epistle to the Hebrews, the Epistle of James, the second Epistle of
Peter, the second and third Epistles of John, the Epistle of Jude,
and the Revelation of John. So much, and far more, of confusion
and uncertainty hangs over the history of the New Testament no
less than the Old."
I give here an extract from Prof. Draper's work before men
tioned: He says, p. 506, "From these remarks must be excepted
the writings of Milton, which are no where stained by such a blem
ish. And yet posterity will perhaps with truth assert that Para
dise Lost has wrought more intellectual evil than even its base con
temporaries, since it has familiarized educated minds with images
which, though in one sense sublime, in another are most unworthy,
and has taught the public a dreadful materialization of the great
and invisible God. A Manichean composition in reality, it was
mistaken for a Christian poem." Manes, or, Manichaeus, was the
founder of one of the many sects mentioned by Mosheim. He held,
among other things, says that writer, (I quote from an epitome of
Mosheim's Ecclesiastical History, published in Philadelphia, in
1812,) that there are two principles from which all things proceed,
the one called light, tbe other darkness. That he who presides
over the light is called God ; and he that rules the land of dark
ness bears the title of Hyle, or, Demon. That a war was waged be
tween the Prince of darkness and the Ruler of light. That in the
first conflict the Ruler of the light had not the highest success ; for
the generals of the Prince of darkness seized upon a considerable
portion of the celestial elements, and of the light itself, and mingled
them in the mass of corrupt matter. That the second general of

THEOLOGY OF THE BIBLE. 411
the Ruler of light, whose name was the Living Spirit, made war
with more success against the Prince of darkness, but could not
entirely disengage the pure particles of the celestial matter from
the corrupt mass through which they had been dispersed. That
the Prince of darkness, after his defeat, produced the first parents
of the human race. For more of Manichaeism I must refer to Mo-
sheim. The reader has observed the Gr. word tartarosas [participle of
tartaroo] in 2 Pet. 2 : 4. In order to shew what the Gr. noun tar-
taros means in the Bible, (the reader knows what Tartarus means in
the mythology of Pagan Greece,) I give a few verses including two
in which this word is found.
Job 40 : 15 ; Heb., Behold now bemut, the great beast (Ges.
says, the hippopotamus, not the elephant as thought by Drusius
and others) which, &c. : v. 16 ; Lo now might of him in loins of
him, and power of him in shriri, firm parts of belly, of him (i. e.,
says Ges., the nerves, ligaments, muscles, citing this verse.) : v. 17 ;
He bends tail of him like (a) cedar, (the) nerves, or, tendons, of
testicles of him are woven together. The Gr. of v. 19 is : This is
first of model of kurios, made to be struck upon by the angelon, —
(see E. V., v. 19,) angels — messengers — of him [i. e., by them who
are sent to take or kill him] : v. 20, Gr., Coming but upon moun
tain, or, elevation, precipitous, he maketh joy to four-footed in to
tartar o, in the tartarus, — the abyss, — the lower parts [i. e., in the
plain below] : the Ital. of this verse is, For the mountains to him
produce the pasture, all the beasts of the plain there jest : Douay,
To him the mountains bring forth grass : there all the beasts of the
field shall play : E. V., Surely the mountains bring him forth food,
where all the beasts of the field shall play. The next verse where
the Gr. word tartaros occurs is Job 41 : 23 ; the Heb. is, 41 : 23 ;
He causeth to boil up like a pot (the) depths, the sea he setteth as
a pot of ointment (i. e., for boiling it in, as said between brackets
in Ges., under mrqhe, where this v. is cited) : the Gr. is, v. 23 : In
deed the tartaron, tartarus — depth — of the abyss as made prisoner
of war, he counteth the abyss as a place for walking about : the
Lat, and Douay, are v. 22 ; Douay, He shall make the deep sea to
boil like a pot, and shall make it as when ointments boil : the Ital.
is, r. 31, He causeth to boil the deep sea like a pot ; he renders the
sea like to a composition of ointment : the E. V. is v. 31. These
are all the places where the Gr. noun tartaros is found ; and 2 Pet.
2 : 4 is the only place where the Gr. verb tartaroo is found. The

412 THEOLOGY OF THE BIBLE.
Greek word angelos occurs again in Job 40 : 6, where the Gr. is :
Send but angelous, angels — messengers — in anger, every indeed
overbearing reduce to submission : It is v. 11 in E. V., Cast abroad
the rage of thy wrath : and behold every one (that is) proud, and
abase him. In Ezek. 30 : 9, the Heb. is, mlakim [of Jehovah :] the
Gr., angeloi : Lat., Douay, ItaL, and E. V., messengers.
We now return to the E. V. word Spirit ; but shall give it lit
tle more space. The reader of the preceding pages is in no danger
of being misled by it.
In Exod. 22 : 18, we have, Heb. mkshphe, (a) practising sorcery
— incantation, thou shalt not suffer to live : Gr., they who operate
by the force of magical charms : Douay, wizards : ItaL, the-^ (donna,
woman) enchanting : E. V., a witch.
Lev. 19 : 31 ; Heb., . . . those abt, [plural of aub,] necromancers,
(" correctly rendered, says Ges. under aub, by the Septuagint en-
gastrimuthoi, ventriloquists ; [i. e., belly breaths, — talkers from the
lower belly ;] because ventriloquists among the ancients commonly
abused this art of inward speaking for magical purposes,") and
those idonim, spirits [i. e., breaths] of divination, wizards: the Gr.
here has engastrimuthous, [literally, in belly speakers,] ventrilo
quists, and enchanters, — those who cure by magical incantations :
the Douay has, wizards and soothsayers: ItaL, spiriti of Python,
and conjurers : E. V., familiar spirits, and wizards. [Necromancy
is from the two Greek words nekros and manteia, and is defined by
Webster, " The art of revealing future events by means of a pre
tended communication with the dead ; enchantment ; conjuration."]
Judges 9 : 23 ; Heb., And sent God ru-ach roe, a breath bad :
Gr., pneuma poneron : Lat, spiritum pessimum, a breath very bad ;
ItaL, a spirito maligno, a breath hurtful : (for maligno as a noun
Graglia gives, the devil :) Douay, a very evil spirit : E. V., Then
God sent an evil spirit between Abimelech and the men of She-
chem; (margin, " i. e., a spirit of dissension. It was sent by God,
inasmuch as it was occasioned without blame on his part, by the
dealings of his providence." — Ed.) [A spirit of dissension is, a
breath of dissension.]
1 Sam. 28:8; Heb., And sought for himself Saul and put on
garments other, and went he and two men with him, and they came
to that woman of [for, by] night, and he said, divine now I, for, or,
to, me by aub and cause to be brought up I, for, or, to, me whom I
shall say to thee : the Gr. is, manteusai, divine, — inquire into futu
rity — now for, or, to, me en, through, by means of, the engastrimu-

THEOLOGY OF THE BIBLE. 413
tho, ventriloquist, and lead upwards, or, bring up, for, or, to, me
whomsoever I may say to thee : In v. 9 the Heb. has the same
words — those abut and those idoni : v. 10; Heb., And sware Saul
to her by Jehovah saying, liveth Jehovah if happen to thee calami
ty on account of discourse, speech, or, word, this: v. 11 ; Heb.,
And said that woman, whom shall I bring up for, or, to, thee ; and
he said, Samuel bring up for, or, to, me : v. 12 ; Heb., And tra,
[from rae,] looked at, viewed, beheld (with a purpose, says Ges.)
that woman Samuel, [she pretended to see him,] and exclaimed, —
cried out — in, or, with, voice great, and spake that woman to
Samuel, saying, Ime, for what [why] hast thou deceived me, u, and,
or, indeed, or, for, thou Saul : [If the ventriloquist pretended not to
have known Saul before this, it was of course a pretence ; for in 1
Sam. 9 : 2 we are told, E. V., ' from his shoulders and upward (he
was) higher than any of the people :'] v. 13 ; Heb., And said to her
this king, fear not, but what beheldest thou ; and said that woman
to Saul, a god beheld I coming up from, or, out of, this arts —
ground : v. 14; Heb., And he said to her, what (the) form of him ;
and she said to him, (a) man old coming up, and he wrapped in an
upper garment ; [this shews that Saul had seen nothing ;] and un
derstood Saul that Samuel he, and he bowed down face to arts —
ground, and prostrated himself: see Ges. under qdd: [of course he
could see nothing ; and the witch ventriloquist had it all her own
way in the supposed conversation that followed : she had the voice
of ventriloquism (which she could make appear to come from the
o-round) for Samuel, which Saul supposed to be Samuel's voice. The
word inv. 13 is aleim, in the plural: it is always in the plural in
the Pleb., but is always rendered God : and Saul's question in v. 14
shews that the singular is meant here. After explaining this witch
of End or affair in one of my public readings, a professional brother
who was present, an accomplished scholar, and a communing mem
ber of the church, asked me to walk with him to his house, saying,
he would look at Jerome's version in Latin. I did so, and on look
ing at Jerome he found the word used by him was intellexit, — he
understood. He then said I had taken a stumbling-block out of
his way : that he had got along with this matter by supposing it
might have been a special interposition of God. He asked me if I
had ever seen or heard of the explanation I had given. I had not.
He asked me what induced me to look at the Heb. of the verses. I
told him, as was the case, by the disagreeing ways in which Ortho
dox marginal note makers to the Bible I use attempt accounts of it.

414 THEOLOGY OF THE BIBLE.
Of course the witch's exclamation, when she pretended to see an old
man coming up, was a part of her jugglery. In v. 14 the E. V. has
the ambiguous word perceived : I dare say some readers understand
by this, saw. One of the marginal notes is by the Rev. John Brown,
the other by the Editors of Brown's edition of the Bible, with notes
by the Editors. Brown assumes it to be true that the witch actu
ally saw somebody or something coming up. To the E. V. words
in v. 12, ' And when the woman saw Samuel,' he says in his margi
nal note : " a devil in his likeness. Satan hath no power over the
souls of the glorified saints. God would never give him any, to
countenance consulting of devils. Samuel's soul had not to come
out of the earth." " The woman's having a familiar spirit, and her
exposing herself to danger, manifest it to have been no mere jug
gle." The witch's pretended alarm is thus gravely given as proof
that it was no juggle ; and that she saw a devil, one of Orthodoxy's
devils. The Editors, in their marginal note, say: "that the ap
pearance of the departed saint could not have been effected by the
powers of the evil spirit or his minister, and that if real it must
have taken place in consequence of the especial interposition of God.
That the sorceress was unprepared for his actual appearance, and
had intended at first only to practise on the king some such jug
gling trick as she was in the habit of employing to frighten the ig
norant rustics, is obvious from the shriek of terror which his pres
ence extorted from her." Thus these Editors say, thatnf the ap
pearance was real, the witch saw Samuel ; and they then, as does
Brown, say, that the witch's exclamation called by them ' shriek of
terror,' shews that she saw more than she was prepared for. Who
but men blinded by a theory could from such an exclamation from a
cunning ventriloquist necromancer, (pretending to communication
with the dead, and having the power to support her pretension by
making- her ventriloquist voice appear to come from under the
ground,) and under such circumstances, argue, and actually draw
the preposterous conclusion, that she actually saw a devil, as Brown
has it, or Samuel, as our Editors have it, saving their 'if real.' But
Saul wanted to see into futurity as to himself; and it was the pro
vince of these pretended talkers with the dead, to get something
from dead persons about futurity. The witch of course knew his
object : and so by her ventriloquist voice she makes Samuel say to
Saul, v. 19 ; Heb., . . . 'and to-morrow thou and sons of thee with
me :' To this our Editors say : this " seems properly to denote not
so much, thou shalt be with me in paradise, as, thou shalt be as I

THEOLOGY OF THE BIBLE. 415
am now in hades— the region of the dead."— Ed. As to our Edi
tors' notion ' the especial interposition of God,' I refer the reader to
Exod. 22 : 18, before given ; and to 1 Sam. 28: 6 ; Heb., And asked
Saul at Jehovah and not answered him Jehovah ; and to 1 Chron.
10 : 13 ; Heb., And did Saul on account of the perfidy of him which
he did treacherously to Jehovah over and above (the) word of Je
hovah, which he kept not, but even to shaul, ask, at aub to inquire
of her. In the light of these verses how idle is the conceit of our
Editors of an ' especial interposition of God.' Whence does the
E. V. get its phrase ' familiar spirit,' adopted by Brown also ?
Neither the Lat., nor the Douay, nor the ItaL, has such a phrase.
Had they any knowledge of what the Gr. word was, or the Heb.
word? If they had, their use of the phrase 'familiar spirit' is a
deception. Where was the scene of this necromancy of the witch ?
Samuel was buried in Ramah. Did they go to his grave ? From
what other place could he be brought to the witch's sight ? Did
they not find her in her own house, and was not the scene there ?
I give here a verse where the E. V. uses the word spirit ; Ps.
104: 30; the Heb. word is ru-ach; the Gr., pneuma; the Lat,
spiritus; the Douay, spirit; the ItaL, spirito ; E. V., Thou send-
est forth thy spirit, they are created ; the Psalter version is, When
thou lettest thy breath go forth, they shall be made.
We have seen, that for the Heb. word ru-ach, breath, in the Old
Testament, the Gr. word is generally pneuma, now and then pnoe ;
and the Lat. word is, generally, spiritus, and the Ital., generally,
spirito ; and the Douay, and E. V., generally, spirit : but we have
seen breath frequently given in the Old Testament for these Heb.
and Gr. words, and for the Lat. spiritus, Ital. spirito. I now state
the remarkable fact, that the Rheims of the New Testament avoids
even once giving breath for the Gr. pneuma, Lat., spiritus, ItaL,
spirito, in the New Testament ; but always gives spirit ; and the
E. V. of the New Testament follows the Rheims in this respect,
not once giving breath for these words, but always spirit. In
James 2 : 26, where the E. V. is : For as the body without the spi
rit is dead : for spirit here, the margin gives, or, breath. In Acts
17 : 25, the Gr. is pnoe ; the Lat., inspiratio, inspiration — inbreath
ing ; ItaL, the fiato, breath ; the Rheims, and E. V., breath. The Gr.
pnoe and pneuma, as we have seen, mean the same, namely, breath.
In further examining the E. V. word spirit in the New Testa
ment, I shall carry it and the Rheims and E. V. word ghost along
together.

416 THEOLOGY OF THE BIBLE.
We have seen already that the word ghost, as well as the Dou
ay, Rheims, and E. V. words, soul, spirit, means breath. I give
passages from the New Testament to shew the meaning of ghost.
Mat. 27 : 50 ; Gr., he let go the pneuma — breath : Lat., he let
go spiritum, — the breath : ItaL, rende lo spirito — rendered the
breath ; Graglia, under spirito, gives, " rende lo spirito, to die."
Rheims, yielded up the ghost : E. V., the same.
Mark 15:37; Gr., exepneuse, [from ek, wholly out, and pneo,
to breathe,] he breathed wholly out : Lat., exspiravit — he wholly
out spired — breathed: we say exspired — expired: ItaL, rende lo
spirito : Rheims, gave up the ghost : E. V., the same.
Mark 15 : 39 ; Gr., exepneusen : Lat., exspiravit : ItaL, rende lo
spirito: Rheims, had given up the ghost: E. V., gave up the
ghost. Luke 23 : 46 ; Gr., . . . into hands of thee parathesomai, I con
fide, commit the care of, lay by, put in reserve, the pneuma, breath,
of me, and these saying exepneusen : Lat., into thy hands com-
mendo, I commit, put in trust, my spiritus. And these saying, ex
spiravit : ItaL, I rimetto, intrust, replace, my spirito in thy hands,
and this being said, rende lo spirito : Rheims, into thy hands I com
mend my spirit. And saying this, he have up the ghost : E. V.,
the same.
John 19 : 30; Gr. paredoke to pneuma, he resigned, or, surren
dered, the breath : Lat., tradidit spiritum, he yielded, or, delivered
up, the breath : ItaL, rende lo spirito : Rheims, he gave up the
ghost : E. V., the same.
Acts 5:5; Gr., exepsuxe, [from ek, wholly out, and psucho, to
breathe,] wholly out breathed': Lat, exspiravit : ItaL, spiro, [from
the Ital. spirare, to breathe,] he exspired, — died : Rheims, gave up'
the ghost : E. V., the same.
Acts 5: 10; Gr., exepsuxen : Lat, exspiravit: ItaL, spiro:
Rheims, gave up the ghost : E. V., yielded up the ghost. Acts
12: 23; Gr., exepsuxen: Lat, exspiravit: ItaL, mori, he died:
Rheims, he gave up the ghost : E. V., the same.
The Rheims New Testament has ' the Holy Ghost ' 76 times ;
and in each of those places the E. V. has ' the Holy Ghost : ' the
Rheims and the E. V. give ' the Holy Ghost ' in each of those places.
In two of those places, namely, Rom. 5: 5, and 1 Cor. 6: 19, the
Rheims has who : thus, Rom. 5 : 5, by the Holy Ghost who is given
to us ; 1 Cor. 6:19,... your members are the temple of the Holy
Ghost, who is in you, whom you have from God : the E. V. has,

THEOLOGY OF THE BIBLE. 417
Rom. 5 : 5, by the Holy Ghost which is given unto us ; and 1 Cor.
6:19,' your body is the temple of the Holy Ghost (which is) in
you, which ye have of God.' It is a wonder the E. V. did not fol
low the Rheims in these verses : Perhaps it was because the Ital.
gives which in both verses.
The two Gr. words in each of these 76 places are pneuma hag
ion, breath holy : the two Lat. words in each are spiritus sanctus,
breath holy: the two Ital. words in each are spirito santo, breath
holy. In Mat. 1:18 the Gr. is, ek, proceeding from, (a) pneuma
holy. In Mat. 1 : 20, the Gr. is, ek (a) pneuma holy. In Mat.
3 : 11 ; he will baptize you en, in, or, by means of, (a) pneuma holy.
In Mat. 12 : 32 ; but the blasphemy tou, of that, pneuma, [i. e., by
way of eminence, of the pneuma holy.] In Mark 1:8; but he will
baptize you en (a) pneuma holy. Mark 3 : 19, But whoever shall
blaspheme eis, to, or, at, that pneuma which holy. Mark 12 : 36 ; For
David himself said en, in, through, or, by means of, that pneuma
which holy. Mark 13 : 11 ; for not are you hoi, those, speaking,
but that pneuma which holy : [i. e., they spoke with the breath
holy, or, of holiness, which had been given to them.] Luke 1:15;
and of (a) pneuma holy he shall be filled yet, or, even, from, &c.
Luke 1:17; and he shall go before him en (a) pneuma and poten
cy of Elias. Luke 1 : 35 ; (a) pneuma holy shall occur, or, come,
to thee. Luke 1 : 41 ; was filled of [for, with] (a) pneuma holy.
Luke 1 : 67 ; was filled of (a) pneuma holy. Luke 2 : 25 ; and (a)
pneuma holy was epi, in, or, upon, him : Rheims, in him : E. V.,
upon him. Luke 2 : 26 ; And it was, — existed — to him discharg
ing, or, being in discharge of, public duties by means of that pneu
ma which holy, not to see, &c. Luke 2 : 27 ; And he went hupo,
by means of, under the influence of, that pneuma into the temple.
Luke 3:16; he you will baptize en (a) pneuma holy. Luke 3 : 22 ;
And alighted, or, came down, that pneuma which holy in a bodily
appearance. Luke 4:1; But Jesus of (a) pneuma holy full. Luke
12 : 10 ; but to, or, at, of that holy pneuma blasphemy. Luke 12 : 12 ;
For that holy pneuma [which is in us, has been given to us] will
instruct us. John 1:19, ho, who, baptizing en (a) pneuma holy.
John 14: 17; That pneuma of the truth [of truth] ho, which, the
world cannot take, or, receive : here the Rheims gives, whom : and
the E. V. gives, whom. [The pneuma, breath, of truth is the same
as the pneuma holy.] John 20: 20; take, or, receive, (a) pneuma
holy. Acts 1:2; Until hes, which, day giving commission to, or,
charging, dia, through, by means of, (a) pneuma holy, the apostles
27

418 THEOLOGY OF THE BIBLE.
whom he had chosen, anelephthe, he was put back, or, taken back,
or, received again. Acts 1:5; but you shall be baptized en (a)
pneuma holy. Acts 1:8; But you shall receive (a) potency, that,
or, of that, holy pneuma coming upon you. Acts 1: 16; hen,
which, forespoke that pneuma which holy dia, through, by means
of, mouth of David. [And all the prophets forespoke through the
same pneuma, the breath of God, L e., by divine influence.] Acts
2:4; And they were filled all of (a) pneuma holy. Acts 2 : 33 ;
the epangelian, — angeling — proclamation— declaration, solemn pro
mise, of that pneuma which holy receiving from the Father, exechee,
he hath poured out abundantly, given profusely, lavished, spilled,
this ho, which, now you see and hear. Acts 2:38; receive the gift
of that holy pneuma. Acts 4:8; Then Peter being filled of pneuma
holy. Acts 4:31; and were filled all of pneuma holy, and spake
the logos, word, of God. Acts 5:3; why hath filled ho, that, Sata-
nas [Heb. stn, adversary, i. e., sin] the kardia of thee to belie thee
[i. e., that thou belie] to pneuma to hagion, that pneuma which
holy. Acts 6:3; full of pneuma holy and of wisdom. Acts 6:5;
a man full of faith and of pneuma holy. Acts 7 : 51 ; you always
oppose that pneuma which holy. Acts 7:55; full of pneuma holy.
Acts 8:17; they took, or, received, pneuma, breath, or, a breath,
holy. Acts 8: 18; that pneuma which holy. Acts 8: 19; may
take, or, receive, pneuma holy. Acts 9 : 17 ; be filled of pneuma
holy. Acts 9 : 31 ; and with the par aklesei, encouragement, or, con
solation, of that holy pneuma were, filled. Acts 10 : 38 ; Jesus ton,
that, or, which, from Nazareth, as, or, just as, anointed him God
with pneuma holy and potency. Acts 10 : 44 ; befell that pneuma
which holy, in, or, upon, all tous,- those, hearing the logos — word.
Acts 10 : 45 ; that kai, also, or, even, in, or, upon, ta, those, nations,
or, Gentiles, the dorea, gift, of that holy pneuma was poured out
abundantly, given profusely, lavished, or, spilled : the Rheims gives
grace here, instead of gift: they mean the same. Acts 11 : 15;
But en, on, or, at, the to begin me to speak, befell that pneuma
which holy in, or, upon, them just as kai, also, or, even, in, or,
upon, us in origin, or, beginning. Acts 11: 12; but said to me
that pneuma, [i. e., the breath holy which was in him ; as if he
should say, conscience said to me, or, holiness said to me.] 'Acts
11 : 16 ; you but shall be baptized en pneuma holy. Acts 11 : 24 ;
For he was (a) man good, kai, and, or, yea, full of pneuma holy
and of faith. Acts 13 : 2; they but ministering to, or, serving, the
kurios and fasting, said that pneuma which holy, [i. e., that pneuma

THEOLOGY OF THE BIBLE. 419
with which they had been filled.] Acts 13: 4; These indeed
therefore being sent forth, or, having gone forth, hupo, by reason
of, under the influence of, that pneuma which holy. Acts 13 : 9;
Paul, filled of pneuma holy. Acts 13 : 52 ; ... were filled of joy
and of pneuma holy. Acts 15:8; giving to them that pneuma
which holy, just as kai, also, or, even, to us. Acts 15 : 28 ; For it
seemed to that, or, the, holy pneuma and us [i. e., to that holy
breath which had been given to them]. Acts 16 : 6 ; ... being
checked, or, hindered, hupo, by reason of, or, under the influence of,
that holy pneuma [which was in them] to speak the logos, word,
in Asia. [How speak the logos but by that pneuma, breath, holy ?]
Acts 19:2; Whether pneuma holy ye received having believed ?
These but said to him : indeed not at all if pneuma holy be have
we heard : Margin to E. V., " Meaning, perhaps, not to denote ab
solute ignorance of the existence of a Holy Ghost, but merely to
express ignorance of the fact, that his [instead of its] miraculous
influences had been communicated to the Christians." — Ed. The
Rheims here gives ' a Holy Ghost : E. V., any Holy Ghost.' Acts
19:6; And laying on them Paul the hands, came that pneuma
which holy in, or, upon them ; and they spoke glossais, in, or, with,
tongues and prophesied. [How speak but with breath ?] Acts
20 : 23 ; Except as that pneuma which holy, by city [i. e., in every
city] appealeth earnestly, or, witnesseth, saying hoti, that, bonds
me, and pressures [metaphor., oppressions, tortures, afflictions, says
Donnegan] await. [The pneuma holy, here, means, either his own
consciousness, or conscience, or the breath, — word — of holy men.]
Acts 20 : 28 ; en, in, or, with respect to, ho, which, you that pneu
ma which holy hath set episkopous, overseers : (In Eccles. writers,
bishops, says Donnegan) : the Rheims here gives, bishops. Acts
21 : 11 ; ... Thus speaketh that pneuma which holy. Acts 28 : 25 ;
.... speaking Paul word one : hoti, that, beautifully that pneuma
¦ which holy spake dia, through, Esaias that prophet to the fathers
of us. Rom. 5:5; because the love of God is poured forth abun
dantly, given profusely, lavished, spilled, in the hearts of us dia,
through, by means of, pneuma holy tou, which, being given to us :
Rheims, who : Ital., and E. V., which. Rom. 9:1; Truth I speak
en, as regards, in respect to, Christ, I deceive not, my conscience
being a joint witness moi, to me, or, with me, en, through, pneuma
holy. Rom. 14 : 17 ; ... but justice [for, justness], peace of mind,
and joy en, through, by means of, pneuma holy : the Rheims gives,
justice: the E. V., righteousness. 1 Cor. 6: 19; Whether not

420 THEOLOGY OF THE BIBLE.
know ye, hoti, that, the soma, body [for, living person] of you, (a)
temple tou, of that, in you holy pneuma is, hou, which, ye have
from God, and not ye are of yourselves ? Rheims, the temple of the
Holy Ghost, who is in you, whom ye have from God ; and you are
not your own : ItaL, which (is) in you, and which ye have from
God : see E. V. 1 Cor. 6 : 20 ; ... praise now God en, through,
or, by means of, the soma, body — living person — of you, and en,
through, by means of, that pneuma in you [i. e., that pneuma holy
in you] which is of [i. e., proceeding from] God. 1 Cor. 12 : 3 ; . . .
that no one en, through, by means of, pneuma of [proceeding from]
God speaking, saith anathema, a public scandal, Jesus, and no one
is able to say kurion Jesus, but en, through, by means of, pneuma
holy. 2 Cor. 6 : 6 ; ... en, through, by means of, purity, . . . en
pneuma holy : v. 7, en, throrigh, by means of, word of truth, en (a)
potency of God. [Word of truth is equivalent to, pneuma, breath,
holy ; word of truth (God's truth is here meant) cannot be spoken
but hy pneuma holy.] 2 Cor. 13: 14; and the koinonia, mutual
participation of that holy pneuma by, or, with, all you. 1 Thess.
1 : 4, 5, 6 ; Gr., Knowing brethren beloved hupo, through, or, un
der, God the ekloge, selection, or, option, of you : Lat., Knowing,
brethren, beloved by God, your choice : Douay, Knowing, brethren
beloved of God, your election : ItaL, Knowing, brethren beloved
of God, the your election : E. V., Knowing, brethren beloved,
your election of God : (Margin, " Or, beloved of God, your election,"
citing Titus 3 : 4, 5 ; which verses shew, that what is called elec
tion is by a renovation, renewal, of pneuma, breath, holy ; Titus 3 :
5, is given hereafter.) Verse 5, For the euangelion, good angeling,
— good tidings — of [proceeding from] us [for, me, Paul] has not
been to you en, through, word only, but kai, also, en potency, kai,
and, or, even, en pneuma, breath, holy, and en, through, entire
faith great: v. 6, And you imitators of us became and of kurios,
accepting the logos, word, in pressure, or, affliction, great with
joy of [proceeding from] pneuma, breath, holy. 2 Tim. 1:14;
Gr., ten, that, excellent deposite, guard by means of pneuma %oly
tou, which, dwelling in us, or, by which we are occupied : My copy
of the Gr. gives the whole verse Without a comma : the Lat. is, The
good deposit keep safe by spiritus holy, which lives in us : the Ital.
is, Keep guard of the good deposit, through the Spirito Holy, which
dwells in us : the Rheims is : Keep the good thing committed to
thy trust by the Holy Ghost, who dwelleth in us : E. V., That
good thing which was committed unto thee keep by the Holy Ghost

THEOLOGY OF, THE BIBLE. 421
which dwelleth in us. Titus 3:5; dia, through, by means of, pa-
lingenesias, a renewal of existence, — renovation, [literally, a new
birth,] and a renovation, renewal, of pneuma holy. Heb. %: 4 ;
God conjointly bearing testimony by tokens and signs, or, appear
ances contrary to the ordinary laws of nature, and by various' po
tencies, and by partitions of pneuma holy, according to the of him
self will : the Lat. has, by distributions of spiritus holy : the Rheims,
by distributions of the Holy Ghost : ItaL, with distribution of the
Spirito Santo: E.V., with gifts of the Holy Ghost. [We here learn
that God distributes breath of holiness — breath holy.] Heb. 3:7;
Wherefore, as saith that pneuma which holy. Heb. 6:4; For un
able, or, impossible, those once having been enlightened, namely,
having tasted that gift which epouraniou, celestial, from the hea
vens, [equivalent to the word excellent in 2 Tim. 1 : 14 ; before
given,] kai, even, participating in, or, partakers of, having become
of pneuma holy, v. 6, kai, yea, having tasted good word of God,
potencies indeed of time, or, age, about to come, &c. Heb. 9:8;
That pneuma which holy this making evident, or, explaining. Heb.
10 : 14, 15 ; v. 14, For, by, or, with, one offering, or, sacrifice, he
has made perfect on to the end, or, perpetually, tous, those, render
ed holy ; v. 15 ; indeed witnesseth in, or, to, us that pneuma which
holy. 1 Pet. 1 : 10 ; concerning hes, which, soterias, recovery, — re
storation — have searched after and sought anxiously, prophets hoi,
which, or, who, concerning tes, that, to you gift [of the breath
holy] having prophesied: v. 11 ; Searching into what or what time
manifested, or, explained, that in them pneuma, breath, of, or, con
cerning, Christ, forewitnessing ta, those, for Christ sufferings, and
tas, those, after these [things] glories : v. 12 ; Hois, by whom, [i. e.,
by the prophets], it was unveiled, — disclosed, — revealed, that not
to, or, for, themselves, to, or, for, us but, they messengered these
[things] ha, which, now dnengele, are angeled, — messengered — to
you dia, through, ton, those, euangelisamenon — good angeling —
you en, through, by means of, pneuma holy sent from ouranou, the
heavens ; eis, unto, or, with respect to, ha, which [things] desire
eagerly, or, love, angeloi, messengers, to stand to examine narrowly.
Jude, v. 20 ; You but, beloved, upon that most holy of you faith
building yourselves, en, in, or, through, pneuma, breath, holy pray
ing. In forty-six of the places where the Rheims and the E. V. give,
the Holy Ghost, the Gr. particle, either as article or demonstrative
pronoun, is not used; but only, pneuma, breath, or a breath, if a

422 THEOLOGY OF THE BIBLE.
breath be thought to express best the sense. What should be said
of this persistent use of our article the ? In the rest of the 76 places
where the Rheims and the E. V. give, the Holy Ghost, the Gr. par
ticle is the demonstrative pronoun, equivalent to the Heb, he em
phatic, — that pneuma, breath, which holy.
In Mat. 12 : 31 the Gr. is, . . . but the blasphemy of that pneuT
ma, &c, [i. e., by way of eminence, the pneuma holy]: the Lat.
here has, of Spiritus : Rheims, the blasphemy of the Spirit : ItaL,
the blasphemy (against) the Spirito : E.V., the blasphemy (against)
the (Holy) Ghost. [Why did E. V. insert Holy? Why did it not
say, blasphemy (against) the Ghost?
We have in several places, in the Rheims and E. V., the Spirit
of God ; as in 1 Cor. 2:11; 7 : 40 ; 12:3; 2 Cor. 3:3; Ephes. 4 :
30 ; and other places. In Rom. 15 : 19, the E. V. is, by tbe power
of the Spirit of God : the Rheims here is, in the power of the Holy
Ghost. To shew what the phrase, the Spirit of God, means, we have
only to turn to 1 Cor. 2 : 12, where the Gr. is, to pneuma tou theou,
that breath which of God : the Rheims here is, the Spirit that is of
God :' ItaL, the Spirito the which (is) from God : E. V., the Spirit
which is of God : [i. e., proceeding from God.] Here the Gr. de
monstrative pronoun to ... . tou, that .... which, is properly ren
dered by the Rheims, and the ItaL, and so by the E. V. The pneu
ma, breath, Rheims, and E. V., Spirit, of God, always means, pro
ceeding from God ; of, as we have before seen, in such connection,
means, proceeding from : hence it means, the breath holy, the spi
ritus, breath, holy: Rheims, and E. V., the ghost — breath — holy.
And 1 Cor. 6:19, Gr. of that holy pneuma in you which ye have
from God : Rheims, of the Holy Ghost, who is in you, whom you
have from God : ItaL, of the Spirito Holy which (is) in you, the
which ye have from God: E. V., of the Holy Ghost (which is), in
you, which ye have of God.
In 46 of the 76 places in the New Testament where the Rheims
and the E. V. have, the Holy Ghost, the Gr. particle is not used
before pneuma. In the rest of the 76 places the Gr. particle is the
same as in 1 Cor. 2 : 12, and 6:19, namely, that pneuma which
from God, in the first ; and that holy pneuma which ye have from
God, in the second. Why did not the Rheims, and the E. V., in
the rest of the 76 places, give the Ghost which is Holy? They give,
the Holy Ghost, both where the Gr. particle is not used, and where
it is used ; in which latter cases it means, that pneuma which (is)

THEOLOGY OF THE BIBLE. 423
holy ; as in 1 Cor. 2:12, that pneuma which from God, and in 1
Cor. 6:19; that holy pneuma in you which you have from God.
And this Gr. particle ho, he, to, in different cases and numbers, is
used as the demonstrative pronoun in numberless passages in the
New Testament, and is repeatedly rendered as such by the Rheims,
the ItaL, and the E. V. I cite but a few passages. Acts 10 : 44 ;
Gr., upon all tous, those, hearing : ItaL, upon all those that heard:
Rheims, on all them that heard : E. V., on all them which heard.
Acts 20 : 28 ; Gr,, in ho, which : ItaL, in the which: E. V., over the
which: Rheims, wherein. Rom. 5:5; Gr., tou, which: ItaL,
which : E. V., which : Rheims, who. 1 Cor. 2 : 12 ; 6:19; before
given. 2 Tim. 1:14; Gr., tou, which : ItaL, and E. V., which :
Rheims, who. 1 Pet' 1 : 10; Gr., hes, which: Rheims, ItaL, and
E. V., which. 1 Pet. 1 : 11 ; Gr., ta, those, sufferings: Rheims,
those sufferings : ItaL, and E. V., the.
And we often have, the spirit, alone, meaning, that [by way of
eminence) spirit, meaning, the spirit— breath— holy, or, of holiness :
as in Rom. 15 : 30, where the Gr. is, dia, through, that kurios of us
Jesus Christ, and dia, through the love of [proceeding from] that
pneuma, breath, [namely, breath holy] : the Rheims here is, through
our Lord Jesus Christ, and by the Charity of the Holy Ghost : Ital.
per, through, our Lord Jesus Christ, and per the charity of the
Spirito : E. V., for the Lord Jesus Christ's sake, and for the love
of the Spirit. We thus see, that the Rheims, and E. V., the Spirit,
the Holy Spirit, the Holy Ghost, all mean the same thing, namely,
that breath holy which is from God. The pneuma holy, Rheims,
and E. V., Holy Ghost, is the gift of God, Acts 8 : 19, 20 ; the Gr.
is, v. 19, may receive pneuma, breath, or, a breath, holy; v. 20, Gr.
ten, that, gift of [proceeding from] God. In 2 Cor. 6 : 6, 7, we
have, Gr., en, through, by means of, pneuma holy ; v. 7, en, logo,
word, of truth. [Pneuma, breath, holy, and word of truth, mean
the same.] In John 14: 17 we have, Gr., That, or, the, pneu
ma, breath, of the truth [of truth]. And sometimes we have, sim
ply, the truth of God ; as in Rom. 1 : 25, Gr , ten, that, or, the,
truth of [proceeding from] God. And"sometimes we have, simply.
that, or, the, truth. In Rom. 1 c 3, 4, we have, Gr., Concerning
that Son of him, born of seed of David according to flesh, v. 4,
That horisthentos, defined, or, confirmed, Son of God en, through, by
means of, potency, kata, by, through, or, in, pneuma of sanctity, —
holiness, exanastaseos nekron — by a resurrection from among dead,
[same as anastaseos ek nekron], Jesus Christ that kurios of us :

424 THEOLOGY OF THE BIBLE.
Rheims, v. 4, according to the spirit of sanctification : ItaL, accord
ing to the Spirito of the holiness : E. V., according to the Spirit of
holiness. And sometimes we have, simply, holiness ; as in 1 Thes.
3:13; Ephes. 4 : 24. All these expressions are equivalents. And
they are equivalent to the expression so often used in the Pleb.,
The word of the Lord came to such a one; as in 1 Kings 16 : 1 ;
17: 8 ; 18 : 1 ; and many other places, which is equivalent to the
Heb. ru-ach qdsh, a breath of holiness, or, a breath holy, [qdsh is
both a substantive and an adjective] was poured out, expended pro
fusely, upon such a one.
In Ephes. 4 : 23, 24, we have, Gr., v. 23, Be renovated, renewed,
made new, indeed, in the pneuma, breath, of the noos, thought,
sentiment, disposition of mind, of you, v. 24, And put on that new
man, which under God produced, or, created, en, through, by means
of, justice, practice of rectitude, [justice, means justness,] and holi
ness of the truth [of truth] : Rheims, and holiness of truth: ItaL,
and holiness of truth : E. V., and true holiness : Margin, " Or, holi
ness of truth," citing John 17 : 17, where the Gr. is, Sanctify — make
holy — them en, through, that truth of [proceeding from] thee : that
word which thine, truth is : Rheims, Sanctify them in truth. Thy
word is truth : E. V., Sanctify them through thy truth : thy word
is truth. ^
Gal. 4: 19 ; Gr., until be formed Christ in you. Gal. 6 : 15 ;
Gr., For in Christ Jesus neither circumcision . . , but (a) new ktisis,
creation. 2 Thes. 2:13; Gr., . . . that eileto, [from aireo] hath taken, won
over, or, made manifest, you God from foundation eis, to, into, or,
for, soterian, recovery, restoration, en, through, sanctification of
pneuma, breath, and belief of truth. 1 Tim. 4 : 4, 5 ; Gr., v. 4, For
every created thing of God good . . . : v. 5, For it is sanctified, —
made holy — dia, through, word of God and of prayer. [We have
pneuma, breath, of prayer.] _ Titus 3 : 5,6; Gr., v. 5, not ek, on
account of, works those en, through, justice [justness], hou, which,
have done we, but in, or, through, that of himself compassion he
hath brought back safe us, dia, through, by means of, a bath or
washing, of palingenesias, an again birth, and of anakainoseos, re
novation, of pneuma holy : [i. e., by giving breath holy instead of
breath of sinfulness in which we are first born :] Rheims, and reno
vation of the Holy Ghost : ItaL, through the renewal of the Spirito
Holy : E. V., by the washing of regeneration and renewing of the
Holy Ghost : v. 6, Hou, which, he hath poured out upon us abund-

THEOLOGY OF THE BIBLE. 425
antly dia, through, by means of, Jesus Christ, that recoverer, re
storer, of us. Heb. 6:4; Gr., . . . participators in, or, partakers of,
breath holy. Heb. 12,: 9 ; Gr., ... not much rather shall we yield
obedience to the Father ton, of those, pneumaton, breaths, or, to
the Father of breaths, not rendering the Gr. tdn : [if ton be the Gr.
article here, we have seen that it is not to be rendered before a
noun used abstractly :] The Rheims, and E. V., here are, the Father
of spirits. James 1:18; Gr., Being willed, or, resolved, he begat
us by word of truth, for the to be us [that we should be] first fruits
some of those of himself creatures. [Word of truth, in this verse,
is equivalent to pneuma, breath, holy, in Titus 3:5.] 1 Pet. 1 : 1,2;
Gr., Peter apostle of Jesus Christ, to chosen, selected, (hence excel
lent, says Donnegan,) newly arrived in foreign countries. [Paul
addresses his epistles to the saints ; see his Epistle to the Colos-
sians, and other of his epistles. Peter means the same by, chosen,
selected. Election, in the Bible, always means those who have be
come saints : all the epistles are addressed to brethren in Christ :]
v. 2, kata, by, on, at, or, through, prescience of God Father en,
through, sanctification of pneuma, breath, to, or, into, obedience,
and [through] besprinkling of blood of Jesus Christ: Rheims, v. 1,
elect : v. 2, According to the foreknowledge of God the Father,
unto the sanctification of the Spirit, unto obedience and sprinkling
of the blood of Jesus Christ: ItaL, v. 2, chosen, or, elected, accord
ing to the ureordination of God Father, into sanctification of Spiri
to, to obedience, and to be sprinkled with the blood of Jesus Christ :
E. V., v. 2, Elect according to the foreknowledge of God the Fa
ther, through sanctification of the Spirit, unto obedience and sprink
ling of the blood of Jesus Christ. [The mode of election preor
dained by God was, through sanctification of pneuma, breath, to
obedience and through the blood of Christ, i. e., belief in the effi
cacy of his sacrifice, i. e., as is said in 2 Thes. 2 : 13, before given,
through sanctification of pneuma, breath, and belief of truth. The
Greek, like the Heb., was written without stops. The Rheims, by,
the Spirit, would have us understand the same as it would have us
understand by its phrase, Holy Ghost; and by its words, elect
unto the sanctification of the Spirit, would have us understand that
the Holy Ghost is a person, the third person of its Trinity ; and
that men are elected by this so-called person to be sanctified. And
I presume the ItaL, and the E. V., by the way in which they point
the verse, and by their capital S in spirit, would have us understand
the same thing ; whereas it is plain from the Greek, that the mode

426 THEOLOGY OF THE BIBLE.
of election preordained was, through sanctification of pneuma,
breath, to obedience, and through, &c, as before given : and it
cannot be otherwise consistently with the other texts before cited ;
and with the numerous other passages concerning faith.]
The pneuma holy is said to be poured out : persons are said to
be filled of pneuma holy and wisdom : God is said to pour out
abundantly of his pneuma, breath, i. e., divine influence. The
reader can refer to the many other like expressions. And yet Or
thodoxy says, this pneuma holy is a person. I heard a Princeton
Seminary graduate and D. D. say from the pulpit : the Holy Ghost
is an independent person. So Orthodoxy would have one indepen
dent person pour out another independent person. What will not
men say in their attempts to maintain a theory to which they are
wedded ; and especially Ecclesiast.es, who by education and the
pursuit of their calling are committed to it !
Throughout the Scriptures God is called the Creator ; the Sa
viour, Redeemer, (which mean the same) ; and, the Sanctifier : the
same one God in three different offices, or characters. Where, as
in some passages, the Christ is called the Saviour, it means, instru-
mentally, as is shewn by many passages ; for example, ' God through
Christ reconciling a world to himself; J and, ' recovery through
faith tes, which, en, in, or, as to, Christ Jesus, 2 Tim. 3 : 15. And
the Rector of the church I now attend, only a few Sabbaths since,
said from the pulpit, that the word persons, in the phrase, three
persons and one God, was used from want of a better term : that
the meaning was, God in three different manifestations. Shortly
after that, a very intelligent mechanician of this city told me he
had sometimes attended the Episcopal church, but that they had
too many Gods for him. I gave him the above explanation by
the Rector. He then said, That will do.
In 1 John 5 : 6, 7, 8, we have, Gr., v. 6, This is who coming [for,
having come, or, being come] dia, by means of, water and blood,
Jesus that Christos — anointed ; not by means of the water [water]
only, but by means of the water and the blood ; [water and blood,
without our article] ; and that pneuma, breath, [i. e., by way of
eminence, breath holy,] is that testifying ; for that pneuma is the
truth [is truth] : v. 7, Hoti, that, or, for, three are hoi, those, testi
fying en, through, or, in, to ourano, the heaven, — heavens, the
Father, the logos, word, and to, that, holy pneuma, breath : and
these three one are [i. e., are the same] : v. 8, And three are hoi,
those, testifying en, through, or, in, the earth, that pneuma, breath,

THEOLOGY OF THE BIBLE. 427
[i. e., the breath holy in the Christ,] and that water, and that blood :
and hoi, these, three eis, as to, with respect to, to, that, one are.
[There is really nothing in v. 7 to sustain what is called the Trini
ty. It is said, by the word of God the worlds were made ; and we
have seen, that the pneuma holy proceeds from God : but the reader
should be informed that this verse is generally admitted to be
spurious. In a note to page 9 of the Preface to ' The Apocryphal
New Testament,' it is said: " This verse, Mr. Casley says, is now
generally given up ; being in no Greek manuscript save one at Ber
lin." " It is scarcely necessary to tell the reader, that, in 1516 and
1519, Erasmus published his first and second editions of the Greek
Testament, both which omitted this verse. That, having promised
to insert them in his text if they were found in a single Greek ma
nuscript, he was soon informed of the existence of such a manu
script in England, and consequently inserted 1 John, 5:7, in his
third edition, 1522. That this manuscript, after a profound sleep
of centuries, has at last been found in the library of Trinity College,
Dublin." " Sir Isaac Newton wrote a Dissertation upon this pas
sage, wherein he gave a clear, exact, and comprehensive view of
the whole question, and wherein he says, that when the adversa
ries of Erasmus had got the Trinity into his edition, they threw by
their manuscript as an almanac out of date." A further note says,
that " Bishop Plorsley in his edition of Sir Isaac Newton's works
has not included several manuscripts on theological subjects." " It
is to be regretted that the productions of his luminous mind should
be suppressed by a censorship, however respectable."
So, the Gospel is called the Gospel of God, i. e., the glad tidings
proceeding from God : and it is called the Gospel of Christ, i. e., the
glad tidings of, concerning, a Christ provided and sacrificed for sin.
Further as to the word spirit. We have seen that it is the Lat.
noun spiritus, from the Lat. verb spiro, to breathe. We have sev
eral compounds of this Lat. verb with Lat. prepositions : as con-
spiro, compounded of con, with, together, and spiro, to breathe, to
breathe together, conspire, i. e., agree : aspiro, compounded from
ad to, towards, after, for, and spiro, to breathe, aspire, to breathe
after, i. e., desire eagerly, to pant after : respiro, to breathe back,
take breath, fetch breath, respire, to take breath ; the Lat. respiro is
defined also, to be refreshed ; we have had it used in the Heb. to
express being refreshed : perspiro, defined, to breathe through,
from per, through, and spiro, to breathe, perspire, defined by Web
ster, to evacuate fluid matter through the pores : exspiro, com-

428 THEOLOGY OF THE BIBLE.
pounded of ex, out of, and spiro, to breathe, defined by Ainsworth,
to breathe forth, breathe his last, give up the ghost, expire, die :
inspiro, compounded of the Lat. in, in, into, and spiro, to breathe,
defined, to inspire, breathe into : our verb inspire is used both as
intransitive, defined by Webster, to draw air into the lungs ; and as
transitive, defined by him, to breathe into : it is used as transitive,
for example, where, in the Church Service, God is asked to cleanse
the thoughts of our hearts by the inspiration, i. e., into-breathing,
of his Holy Spirit : the Gr. would be, of pneuma holy of, or, from
him, for, divine influence. These compound Lat. verbs are so
many proofs, if any further proof were necessary, that the Lat
noun spiritus, from the Lat. verb spiro, to breathe; ItaL, spirito,
from the Ital. verb spirare, to breathe, (which Ital. verb and noun
are the Lat. verb and noun Italianized), for which the Douay, the
Rheims, and E. V., so often give spirit, means, breath. Our word
inspiration is used by thousands without any sense or impression
of the meaning of it. In 2 Tim. 3 : 16, we have, Gr., All Scripture,
Theopneustos, [compounded from Theos, God, and pneo, to breathe,]
God-breathed : [i. e., divinely inspired — inbreathed, for, given by
divine influence :] Lat, divinely inspirata, in-breathed : Rheims,
inspired of God : ItaL, (is) divinely inspirata, inbreathed : E. V.,
(is) given by inspiration of God.
In Mat. 14 : 26, the E. V. is, . . . It is a spirit : the Gr. is, phan
tasma, a phantasm, an illusive appearance : Lat., phantasma, de
fined, an illusion : Rheims, an apparition : ItaL, fantasima, (the
same Lat. word,) defined by Graglia, phantom, vision, spirit : spirit
is due to his Orthodoxy : even the Ital. does not use spirito here.
In Mark 6:9; the word in the Gr., Lat, Rheims, ItaL, and E. V.,
respectively,- is the same. In Luke 24 : 37, the Gr. word is pneu
ma, a breath : Lat, spiritus, breath, vapour [both given as defini
tions of spiritus] : Rheims, a spirit : ItaL, a spirito [one of Graglia's
definitions of which is, ghost] : E. V., a spirit : [of course it means
the same as the word used in Mat. and Mark. I don't find the
like expression in John.] In Job 4 : 15, we have, Heb., And ru-
ach, (a) breath, or, wind, ol, upon, or, over, face of me came, stood
on end hairs of flesh of me : Gr., And pneuma (a) breath, or, wind,
epi, upon, or, over, face of me came, ephrixan, [from phrissd, de
fined, to have the surface ruffled by the first effects of a breeze ; to
bristle ; to stand erect,] bristled, hairs of me and fleshs : the Lat.
here has, spiritus, a breath, wind, transiret, passed over : ItaL, And
a spirito is passed before to me : Douay, And when a spirit passed

THEOLOGY OF THE BIBLE. 429
before me : E. V., Then a spirit passed before my face. [Neither
the Heb. ol, nor the Gr. epi has the sense of before.]
In John 4 : 24, we have, Gr., Pneuma, (a) breath, ho, that, God :
[a breath is equivalent to, a word : and John tells us, chap. 1:1,
Gr., and God was ho, that, logos, word ; or, transposing the sen
tence, that word was God : and we have, 2 Cor. 6 : 7, and 2 Tim.
2: 15; E. V., the word of truth: and in John 14: 17; 15: 26;
16 : 13 ; we have, Gr., that pneuma, breath, of (the not to be ren
dered) truth : and in Gen. 1 : 3, we have, Heb., and spake Gods —
God, &c. : Gr., eipen, spake, God : and, Heb. 11: 3; Gr., Pistei
nooumen katertisthai tous aionas remati Theou, — By faith we are
given to understand to have been put in proper order, set to rights,
renewed, or, reconciled, these times, or, ages, by (a) word of God.]
It is worth a remark, that all the attempts of Orthodoxy to find
the immortal soul (the immortal spirit is the same in Orthodoxy)
in the Bible are made on the E. V. word soul. Even Mr. Barnes
does not attempt to sustain the dogma by any use or application
in the E. V. of its word spirit.
A few evenings since, I took up a newspaper published in
French, and found this language, " le souffle du patriotisme," the
breath of the patriotism (of patriotism). We say, the spirit of pa
triotism, i. e., the breath of patriotism. I have observed in several
prints the phrase, " breathing the spirit of," &c. And I see in the
heading to the Book of Lev., 'breathing the spirit of servile re
striction and constraint.' What can be breathed but breath?
Spirit is breath, and writers who understand such to be the mean
ing of the word spirit would use it in such connection to avoid the
repetition of the word breath. In John 7 : 39, we have, Gr., This
but eipe, [the same Gr. word used in Gen. 1 : 3,] he spake, peri, in
relation to, concerning, that pneuma, breath, hou, which, were
about to take, or, receive, hoi, those, believing, having believed, in,
or on, him : for not yet en, [marked as 2d aorist active of iemi,]
he sent forth, (a) pneuma, breath, holy, for Jesus not yet was cele
brated, or, honoured : [that is, by his death. The pneuma holy,
here, means the pneuma holy in John 20: 22; where the Gr. is,
And this speaking, he on-breathed, or, into-breathed, and said to
them the disciples: Take, or, receive, (a) pneuma holy :] the Lat.
has, for not yet was spiritus (given) ; because Jesus not yet was
glorificatus, [there is no such Lat. word : the Lat. has the verb
glorior, to glory, extol.] Rheims, . . . for as yet the spirit was not
(o-iven), because Jesus was not yet glorified : ItaL, . . . because the

430 THEOLOGY OF THE BIBLE.
Spirito Holy not fosse, might, also (been sent), for Jesus not was
also been honoured, or, extolled : E. V., . . . for the Holy Ghost
was not yet (given), because that Jesus was not yet glorified.
[What do the Lat., and the Rheims, and E. V., mean by "not yet
(given) ?," We have seen, that the Old Testament is full of the
pneuma holy ; and also the New Testament, before this verse oc
curs. It is plain that the Gr. en, in the verse has been mistaken for
en, third person singular imperfect of eimi, to be. We have, the
breath holy, or of holiness, expressed in various ways in the Old
Testament ; several of which have been given in the preceding
pages. I here add an expression signifying the same thing : 1
Kings 8 : 15 ; E. V., God, which spake with his mouth unto David :
1 Kings 13:21; E. V., thou hast disobeyed the mouth of the Lord :
v. 26 ; E. V., who was disobedient unto the word of the Lord : 2
Chron. 6 : 4 ; E. V., which he [God] spake with his mouth to my
father David: v. 15; E. V., that which thou [God] spakest with
thy mouth. We see, also, by 1 Kings 13: 2, 6, above given, that
the word of the Lord is equivalent to the mouth, breath, of the
Lord, and so, equivalent to ru-ach holy, — Gr., pneuma holy, — Dou
ay, and E. V., Holy Ghost, — Holy Spirit.]
In John 14: 17, we have, Gr., To, that, pneuma, breath, of (the
not to be rendered) truth, ho, which . . . , because it observeth not
auto, it, not at all recognizeth, or, discerneth, auto, it : you, but,
recognize, or, discern, auto, it, for with you it remaineth fixed, and
in you shall be : The Lat. has quern . . . eum . . . eum . . . eum ;
which, or, whom, ... it ... it ... it, or, him : ItaL, il quale, the
which, and lo . . . lo . . . lo ; [lo is both it, and him:] the Rheims
preferred to give, whom . . . him . . . him . . . him ... he : and the
E. V. follows the Rheims. In John 15 : 26, the Gr. is, When but,
be come ho, that, advocate, or, consoler, hon, which, I shall send
[i. e., by his sacrificial death] to you from the Father, to, that,pneu-
ma of (the not to be rendered) truth, ho, which, [it is ho in John
14 : 17 also,] from the Father emanateth, ekeinos, it, shall, or, will,
bear testimony concerning me. ItaL, il quale, the which . . , il
qual, which, proceedeth from my Father, esso, it, will, or shall, &c. :
Rheims, whom I will . . . who proceedeth from the Father, he shall,
&c. : E. V., whom I will . . . which proceedeth from the Father, he
shall, &o. John 16:13; Gr., When but be come it, to, that, pneu
ma of (the not be rendered) truth, hodegesei, it will guide, or, di
rect, you into all the truth : for not lalesei, will it speak, from itself,
but whatever akouse, it may learn, or, apprehend, it will speak.

THEOLOGY OF THE BIBLE. 431
[i. e., you, with the pneuma holy, will, or, shall speak], and ta,
those [things] coming anangelei, will angel,— messenger — to you.
[There is no particle before either of the verbs ; but simply the
verb in its proper tense, number, and person.] The Lat. has ille,
that, spiritus of truth ; and the verbs only are given, in their proper
tenses, &o. : The Ital. has, colui, that, (that is) the Spirito of truth,
and has egli, it, before two of the verbs, and then, only, the verbs
in their proper tense, &c, : the Rheims has he six times : the E. V.,
the same. [As to the expression found in several places in the
E. V. : the spirit speaketh, or, saith ; Gr., that pneuma; (i. e., the
breath, — spirit — holy;) we have in.Habak. 2 : 3, E. V., 'the vision
shall speak : ' the breath speaketh, or, saith, is much less figurative.
I said I would inform the reader who Geddes was. I give a
brief account of him and his work, collected from different notices
of him. Rev. Alex. Geddes, LL. D., an eminent Scottish Roman
Catholic divine, distinguished as a learned writer. The distinction,
LL. D., was conferred on him by a Protestant University ; the only
instance of the kind. He was born in 1737. Finding that the La
tin Vulgate was in many instances inaccurate, he resolved to trans
late the Bible directly from the originals. Everything that hard
toil could do to make this great undertaking as complete as possi
ble was done. In 1799 he gave to the world his first volume; and
in 1800, the second, which brought the work to the end of Ruth ;
and also a volume of critical remarks. Pie died in 1802, while en
gaged in translating the Psalms. His version of the Psalms, Which
he completed as far as the 118th, was published in 1807. [This I
have not seen. His version shewed, (as all will see who will, as
he did, fully prepare themselves to read the Scriptures in the origi
nals,) that the current so-called theology was radically wrong :] aud
he became an object of equal alarm and hostility to his own church
and all the Protestant denominations. The former, indeed, set the
example of the persecution, to which he was for a considerable pe
riod subjected : and after he published, a majority of the Catholic
Bishops in England forbade the use of his work in their sees ; while
the apostolic vicar of the London district interdicted him from offi
ciating as priest. Accusations of infidelity, and of a desire to
destroy the authority of Scripture, were heaped upon him from all
quarters. To dissipate these charges, he published an ' Address,'
in which he proclaimed himself ' a sincere though unworthy disci
ple of Christ,' and denounced those as the real enemies of religion
' who seek to support her on rotten props, which moulder away at

432 THEOLOGY OF THE BIBLE.
the first touch of reason, and leave the fabric in the dust.' We
remark : The persecution and proscription of Geddes, and of his
work, the fruit of so much toil, and of a thorough mastery of the
Hebrew, was but a continuance of the old system of proscription,
by the Latin — Romish — Ecclesiastics, of the Greek and the Hebrew.
Professor Draper, in his work on The Intellectual Development of
Europe, notices this system of proscription as early as 1470, when
the Greek and Hebrew threatened to take from the Latin language
the sacred character with which Romanism had clothed it. I can
only extract a sentence or two : page 469, the Professor says ' with
a quick, a jealous suspicion, the ecclesiastic soon learned to detect
a heretic from his knowledge of the Greek and Hebrew : ' p. 470,
' they [the Romish clergy] were giving proof that they could not
trust then- own strength. They could not conceal their dread at
the incoming of the Greek ; they could not speak without horror
of the influence of the Hebrew.' And, p. 484, ' the study of the
Greek and Hebrew, recognized by all parties to be dangerous to
the Latin system.' I need hardly say to the reader, that it is the
Latin, and the Italianized Latin system that is still prevalent.
Under this Latin — Romish — system it came to this pass, that no
man must attempt to resort to the languages in which the Scrip
tures were written ; that Latin so-called Christianity must be re
ceived implicitly as sacred, as the infallible word of God : and I
have no doubt that most persons who read the E. V. (it is called
the authorized version) read it under the impression that every
word of it was inspired — inbreathed — by God.
After I had given my whole course of public readings, a gentle
man who had heard most of them happened to see Geddes's work,
his two first vols, and his vol. of Critical Remarks, and Prospectus,
&c, in a book-store in New York ; and, thinking I would like to
have them, he brought them to me, three large folio vols., and his
Prospectus, &c, a smaller folio vol. ; a very expensive work, not
likely to have obtained more than a very limited circulation. I at
first told the gentleman I did not desire to have them ; but it oc
curred to me to look at a few passages ; I turned to some, and found
that he rendered Gen. 1 : 2, thus : " a vehement wind," E. V., ' the
Spirit of God.' Gen. 2 : 7, " man became a living person," E. V.,
' man became a living soul.' The reader has seen that Geddes's
rendering of Gen. 2 : 7 gives the true sense ; and that it is the
corporeal living man that is called an enphsh, — breath, E. V., soul,
as every breathing creature is called in the Bible. Ps. 104: 4,

THEOLOGY OF THE BIBLE. 433
which I found in his vol. of Critical Remarks : it is given also in
his letter to the Lord Bishop of London, (published with his Pros
pectus,) p. 53, " who maketh the winds his messengers." These
renderings, by which I found myself supported by so accomplished
a Hebrew scholar, induced me to say to the gentleman, he might
leave the books. I give what Geddes says of Ps. 104 : 4, at p. 53
of his letter : " Another instance I shall give from the Psalms. Ps.
104: 4, is thus rendered by our last translators: ' Who maketh his
angels spirits, and his ministers a flaming fire.' That a servile trans
lator from the Vulgate [the Latin] should be guilty of so egregious
a mistake is not, perhaps, to be wondered at. He had before him
an ambiguous text ; [the Lat. text] and might think it incumbent
on him to be as obscure and unintelligible as his original ; [the
Latin ;] but that one who translates immediately from the Hebrew,
and is but moderately acquainted with its genius, should so miser
ably degrade this sublime passage is surprising indeed. 'Who
maketh the winds his messengers, and his ministers the flashing-
lightning.' A bold and sublime idea, and worthy an Oriental
bard." [David.] A note here says : " Bishop Hare has well ren
dered this verse in Latin, ' faciens angelos suos, ventos, — making
his angels — messengers, (the) winds, ' ministros suos, ignem flam-
mantem,' his ministers, (a, or, the,) Are flaming : but Green, who
took Bishop Hare for his model, has ill translated into English the
first line, ' Who maketh his angels winds.' " Green's mistake is in
not putting a comma after his word angels, as Bishop Hare does.
Further, as to the word HELL.
I have given before, p. 123, all the places where the Heb. shaul,
— Gr., hades, occurs in the Pentateuch : and other passages contain
ing it occur in the preceding pages. In 1 Sam. 2 : 6, the Heb. is
shaul; the Gr., hades ; the Lat., inferus ; the Douay, hell ; the ItaL,
the sepolero ; the E. V., the grave. 2 Sam. 2 : 32, Heb., qbr, grave :
Gr., taphos, grave : ItaL, the sepoltura, grave : Douay, and E. V.,
the sepulchre. 2 Sam. 3 : 32 ; Heb., qbr: Gr., taphos, grave : ItaL,
the sepoltura : Douay, and E. V., the grave. 2 Sam. 22 : 6 ; Heb.,
of shaul: Gr., of death: ItaL, of the sepolero : Lat, of infernus:
Douay, and E. V., of hell. 1 Kings 2:9; Pleb., shaul : Gr., hades :
ItaL, sepolero: Lat, inferus: Douay, hell: E. V., the grave. 1
Kings 13 : 22 ; Heb., qbr : Gr., taphos: ItaL, sepoltura: Lat, and
Douay, sepulchre : E. V., grave. 1 Kings 13 : 31 ; Heb., qbr: Gr.,
28

434 THEOLOGY OF THE BIBLE.
taphos: Lat, Douay, ItaL, and E. V., sepulchre. 1 Kings 14 : 13 ;
Heb., qbr: Lat, Douay, and ItaL, sepulchre: E. V., grave. [I
omit many passages where the Heb. is qbr ; the Gr., taphos ; for
which the Douay, and E. V., give, sometimes, sepulchre, and some
times, grave. I give enough of such passages to shew, that the
Heb. shaul, — Gr., hades, mean the same as the Heb.,^?*, — Gr., ta
phos.] 2 Kings 22: 20; Heb., qbr: Gr., taphos: Lat, and Douay,
sepulchre: ItaL, sepoltura, grave: E. V., grave. Job 5 : 26 ; Heb.,
qbr: Gr., taphos: Lat, sepulchre: ItaL, the sepolero : Douay, the
grave: E. V., (thy) grave. Job 7:9; Heb., shaul: Gr., hades:
Lat., inferus : Douay, hell : ItaL, the sepolero : E. V., the grave.
Job 10 : 19 ; Heb., qbr : Gr., mnema, tomb : Lat., tumulus, a heap
of earth, tomb, grave, sepulchre : Douay, grave : ItaL, sepoltura :
E. V., grave. Job 10: 21 ; Heb., to land hshk, of darkness w, yea,
or, and, of shade of death : hshk, darkness, is used, says Ges., for
hades, [the grave,] citing Ps. 88 : 12 ; Read in E. V., v. 10, 11, 12 :
in v. 11 the Heb. is, qbr: Gr., taphos: Lat., Douay, and ItaL, the
sepulchre: E. V., the grave; and in v. 12, in hshk, darkness: the
verses shew plainly that darkness is used as equivalent to, the
grave. Job 17:1; Heb., . . . qbrim li, the graves for me (i. e., the
burial-place waits for me, says Ges., citing this v.) Job 14 : 13 ;
Heb., in shaul: Gr., in hades: Lat, in infernus: Douay, in hell:
ItaL, sotterra, under ground : E. V., in the grave. [Sotterra is the
ItaL word used in Deut. 32 : 22, see p. 123.] Job 17:13; Heb.,
Though ague, I be strong, or, endure, shaul house of me, in hshk,
darkness, is spread out bed of me : Gr., Though I hold out, or, en
dure, hades of me the house, de, indeed, in darkness is spread of me
the bed : ItaL, Although I amuse myself with hope, the sepolero
(will be) the my house, I shall make the my bed in the darkness :
Lat, though I bear with, withstand, infernus my house is, et, even,
in darkness I have spread my bed : Douay, If I wait hell is my
house, and I have made my bed in darkness : E. V., If I wait,
the grave (is) mine house ; I have made my bed in the darkness.
Job 17: 16: Heb., bdi, [of which the meaning is very uncertain,
as we shall see ; it may be,] whenever, or, in multitude, shal, the
grave, they shall descend it, am, lo, together ol, upon, dust come
down : Gr., Whether, or, can it be that, with me into hades they
shall descend ? Whether, or, can it be that, upon dust we shall go
down? Lat, Into the deepest infernus shall go down all mine;
thinkest thou, at least there there will be rest to me ? Douay, All
that I have shall go down into the deepest pit: thinkest thou

THEOLOGY OF THE BIBLE. 435
that there at least I shall have rest ? [Here the Douay gives pit
for the Lat. infernus, the Lat. word for which it generally gives
hell :] the Ital. is, (The my hopes) shall go down into the bottom
of the sepolero ; because the rest, or, repose, (of all) equally (is) in
the dust : E. V., They shall go down to the bars of the pit, when
(our) rest together (is) in the dust. [I don't know whence this was
got] Job 21 : 13; Heb., shaul: Gr., hades: Lat, infernus: Dou
ay, hell : ItaL, the sepolero : E. V., the grave. Job 21 : 26 ; Heb.,
Together upon dust, or, earth, they shall lie down, and a thrown
up, [i. e., a heap of dust, or, earth,] shall cover upon them. The
Gr. verb here is, koimao, to lie down to rest. Job 21 : 32 ; Heb.,
qbrut, [plural of qbr,] graves : Gr., plural of taphos : Lat., sepul
chres: ItaL, sepulchres: Douay, and E. V., graves. Job 24: 19;
Heb., shaul: [The verse is omitted in my copy of the Gr.] Lat, in
ferus: Douay, hell: ItaL, the sepolero: E. V., the grave. Job
28:3; Pleb., stone of darkness u, yea, or, and, shade of death : [i. e.,
the stone, or, stones, of the tomb :] Job 30:23; Heb., For I know,
death will bring back, cause to return, me, u, yea, house appointed
for every living thing. Job 30 : 24 ; Heb., Surely prayers avail
nothing, he [God] or, it [death] stretching out hand, am, though,
in calamity of him, or, it, nevertheless they cry for help : Ges., un
der boi, citing this verse, translates it thus : " Prayers avail nothing
when God stretches out the hand, nor in his destruction, (i. e., says
he, sent by God,) does outcry profit them." There is no word for
grave in the Heb., or Gr., or Lat., or Douay ; the ItaL is, Yet, or,
however, not will he stretch out the hand to the avello, grave,
(those that there are within) cry they, when he destroyeth ? E. V.,
Howbeit he will not stretch out (his) hand to the grave, though
they cry in his destruction : Margin, " Or, seeing that in its destruc
tion, the destruction of the grave, i. e., death, there is deliverance."
Ed. Job 33 : 22 ; Heb., to shht, [defined,] pit, sepulchre, grave,
enphsh of him, u, yea, life of him to (the) dead : the Gr. gives tha-
natos, death, for shht, and hades for, the dead : Lat., Hath drawn
near to corruption anima of him, et, even, life of him to mortals, or,
deadlies : Douay, His soul hath drawn near to corruption, and his
life to the destroyers: ItaL, E, yea, his anima Cometh near to the
fossa, trench, grave, e, yea, or, and, his life to the (bad) mortals :
E. V., Yea, his soul draweth near to the grave, and his life to the
destroyers. In v. 24, 28, 30, the Heb. word is the same, shht. Job
38 : 17, the Heb. has, gates of death, . . . gates of shade of death ;
the Gr. has, gates of death . . . gates of hades ; Lat., gates of death,

436 THEOLOGY OF THE BIBLE.
. . . doors dark : Douay, the gates of death, . . . the darksome
doors : ItaL, the gates, or, doors, of the death, . . . the gates, or,
doors, of the ombra, shade, of the death: [Graglia's Ital. Diction
ary defines ombra, shadow, shade, ghost, spirit : this is the wayf
Romanism makes shades, ghosts, spirits :] E. V., the gates of death,
. . . the doors of the shadow of death. Ps. 6:5; Heb., shaul: Gr.,
hades : Lat., infernus : Douay, hell : ItaL, the sepolero : E. V., the
grave. Ps. 7: 15 ; E. V., in the dust. Ps.'9: 15; E. V., in the
pit Ps. 9: 17; Heb., shaul: Gr., hades: Lat, infernus : Douay,
hell: ItaL, inferno: E. V., hell. Ps. 16: 10; Heb., shaul: Gr.,
hades : Lat., infernus : Douay, hell : ItaL, the sepolero : E. V., hell.
Ps. 18 : 5; Heb., shaul: Gr., hades: Lat, infernus: Douay, hell:
ItaL, sepolero : E. V., hell. Ps. 22 : 29 ; E. V., . . . all they that go
down to the dust. Ps. 28 : 1 ; E. V., that go down into the pit.
Ps. 30 : 3; Heb., shaul ... bur, (defined) pit, sepulchre: Gr.,
hades . . . lakkos, pit : Lat., infernus . . . lacus, ditch : Douay, hell
... pit : ItaL, sepolero . . . fossa, (defined) ditch, trench, grave :
E. V., grave . . . pit. Ps. 30 : 9 ; Heb., shht, pit . . . ophr, dust :
Gr., diapthoran, destruction, for shht : Lat., and Douay, corruption :
ItaL, fossa. Ps. 31 : 17; Heb., shaul: Gr., hades: Lat, infernus:
Douay, hell : ItaL, sepolero : E. V., grave. Ps. 49 : 14 ; Heb.,
shaul, twice : Gr., hades, twice : Lat, infernus, twice : Douay, hell,
twice : ItaL, first, sotterra, under ground, and then, sepolero : E.V.,
grave, twice. Ps. 49 : 15 ; Heb., shaul: Gr., hades : Lat., (inferus :
Douay, hell : ItaL, sepolero : E. V., grave. Ps. 55:15; Heb., Let
be death upon them, let them go down into shaul hiim, living, or,
alive : Gr., into hades living : Lat., into infernus viventes, living :
Douay, into hell alive : ItaL, sotterra all alive : E. V., quick into
hell: Margin, "Or, the grave," citing Ps. 9 : 17 ; see it given be
fore : Ges., under ird, gives, let them go down alive into hades.
Ps. 63:9; Heb., shall go into lower parts of this earth : Gr., those
lowest of, &c. : Lat, the inferiora, lower, of, &c. : Douay, the
lower parts of the earth: ItaL, the more low parts of the earth:
E. V., the lower parts of the earth. Ps. 69 : 15 ; E. V., pit. Ps.
86 : 13 ; Heb., . . . enphsh of me [i. e., me] from of shaul lower
part : [i. e., from the bottom of the grave :] Gr., the psuche of me
from, or, out of hades lowest : Lat., my anima from, or, out of,
inferno lower: Douay, my soul out of the lower hell: ItaL, my
anima from the bottom of the sepolero : E. V., my soul from the
lowest hell: Margin, or, grave. Ps..88: 3 ; Heb., shaul: Gr.,
hades : Lat., infernus : Douay, hell : ItaL, sepolero : E. V., grave.

THEOLOGY OF THE BIBLE. 437
Ps. 88 : 4 ; Heb., bur : Gr., lakkos : Lat., lacus : Douay, pit : ItaL,
fossa, ditch, trench, grave : E. V., pit : v. 5 ; Heb., qbr : Gr., ta
phos: Lat, sepulcrum, grave, tomb, sepulchre: Douay, sepulchre :
ItaL, sepoltura': E. V., grave: v. 6; Heb., They laid me in bur,
pit, lowest, in darkness, in shades : Gr., in lakkos lowest, in dark
ness, kai, yea, in shade of death : Lat, They have laid me in lacu
inferiori, in pit lower, in darks, et, even, in umbra, shade, of death :
Douay, They have laid me in the lower pit : in the dark places, and
in the shadow of death: ItaL, Thou hast laid me in fossa, .grave,
lowest, in tenebre, darkness, in (places) deep : E. V., Thou hast laid
me in the lowest pit, in darkness, in the deeps. Ps. 88 : 11 ; Heb., . .
in qbr ... in abdun, destruction, abyss, (nearly synonymous with
shaul, says Ges.,) : Gr., in taphos ... in (the not to be rendered)
apoleia, (defined) loss, destruction, perdition, death : Lat., in sepul-
cro ... in perditione, loss, abolishment : Douay, in the sepulchre
... in destruction : ItaL, in the sepolero ... in (the place of) the
perdizione, (defined by Graglia) perdition, damnation, destruction,
ruin: E. V., in the grave ... in destruction. Ps. 89: 48; Heb.,
shaul : Gr., hades : Lat., inferus : Douay, hell : ItaL, sepolero :
E. V., grave. Ps. 94 : 17 ; Heb., dume, place of silence (poetically
used of hades, says Ges., citing this verse, and Ps. 115: 17) : the
Gr. in Ps. 94 : 17, gives hades for the Heb. dume: the Lat. gives
infernus : the Douay, hell : ItaL, in the silence : E. V., in silence.
Ps. 115 : 17 ; Heb., Not those dead praise Jehovah, u, yea, not any
that go down to dume, place of silence : Gr., for dume, gives, hades :
Lat., into infernus : Douay, to hell : ItaL, into the place of silence :
E. V., into silence. Ps. 116 : 3 ; Heb., Have surrounded me cords
of death, u, yea, limits, or, borders of shaul came to, or, befell, me :
Gr., of death. . . of hades: Lat, of death . . . of infernus: Douay,
The sorrows of death have compassed me : and the perils of hell
have found me : ItaL, , . . of the death ... of the sepolero : E. V.,
of death ... of hell; Ps. 118 : 18 ; E. V., but he hath not given me
over unto death. Ps. 139: 8; Heb., shaul: Gr., hades: Lat, in
fernus: Douay, into hell: ItaL, in the places low sotterra, under
ground : E. V., in hell. Ps. 141 : 7 ; Heb., shaul: Gr., hades : Lat,
infernus: Douay, hell: ItaL, sepolero: E. V., grave. Ps. 143 : 3 ;
Heb., ... in darkness as dead of time long past. Ps. 143 : 7 ; Heb.
bur, pit. Prov. 1 : 12 ; Heb., shaul . . . bur: ... Gr., hades for
shaul: Lat, infernus: Douay, hell ... pit : ItaL, the sepolero . . .
the fossa: E. V., the grave ... the pit. Prov. 2: 18; Heb., to
death, u, yea, to- rphaim (a gentile noun, Rephaites, an ancient

438 THEOLOGY OF THE BIBLE.
nation of the Canaanites, famous on account of their gigantic sta
ture, says Ges.) : Gr., to death ... to hades, for rphaim : Lat., to
death ... to inferus : Douay, unto death ... to hell : ItaL, to the
death, e, yea, the her pathways to the giants : E. V.», unto death . .
unto the dead. Prov. 5 : 5 ; Heb., Footsteps of her, of death ; of
shaul, steps of her take hold : Gr., with death into the hades : Lat.,
into death, et, even, to inferus : Douay, into death, and her steps go
in as far as hell : ItaL, to the death ... to the inferno, the lying be
low : [equivalent to the ItaL sotterra, under ground :] E. V., Her
feet go down to death; her steps take hold on hell. Prov. 7 : 27;
Heb., Paths of shaul house of her, going down to the in closures of
death (i. e., of hades, says Ges., under hdr:) Gr., of hades ... of
the death [of death :] Lat., of inferus ... of death : Douay, to hell
.... of death : ItaL, of the inferno, ... to the more internal places
of death : E. V., to hell, . . to the chambers of death. Prov. 9:18;
Heb., of shaul: Gr., of hades: Lat, of infernus: Douay, of hell:
ItaL, of the inferno: E. V., of hell. Prov. 15: 11 ; Heb., shaul u,
yea, or, and, abdun [see before :] Gr., Hades kai, yea, or, and, apo
leia [see before :] Lat., Infernus, et, even, perditio, loss, abolish
ment : Douay, Hell and destruction : ItaL, The inferno e, yea, the
place of the perdizione [see before :] E. V., Hell and destruction.
Prov. 15 : 24 ; Heb., . . may escape, go away, be removed, from
shaul beneath ; Gr., out of the hades, sothe, he may be brought
back safe, or, be saved : Lat, out of, or, from, infernus the utmost :
Douay, from the lowest hell : ItaL, to draw himself, or, be drawn,
from the inferno (which is) at bottom [equivalent to its phrase be
fore given, from the bottom of the sepolero :] E. V., that he may
depart from hell beaeath. Prov. 23 : 14; Heb., from shaul : Gr.,
from death: Lat., from infernus : Douay, from hell : ItaL, from the
inferno : E. V., from hell. Prov. 27 : 20 ; Heb., shaul u, yea, or,
and, abde, place of destruction, abyss, (used of hades, says Ges.,
citing this verse :) Gr., Hades kai, even, or, and, apoleia [see be
fore :] Lat., Infernus et perditio : Douay, Hell and destruction are
never filled : ItaL, The sepolero e, yea, or, and, the place of the per
dizione [see before :] E. V., Hell and destruction are never lull.
Prov. 30 : 15, 16 ; Heb., v. 15, not satisfied, four not say enough,
v. 16, shaul, &c. : omitted in my copy of the Gr. : Lat., v. 16, In
fernus: Douay, hell: ItaL, The sepolero: E.V., The grave. Eccles.
6:4; Heb., For in ebl, breath, he came, and to darkness goeth, and
in darkness name of him shall be covered over. Eccles. 8: 10;
Heb., of wicked qbrim, the graves : Gr., in, or, to, taphous, graves ;

THEOLOGY OF THE BIBLE. 439
Lat., and Douay, I saw the wicked buried : ItaL, and then I have
seen [I saw,] that the wicked (which before were) buried: E. V.,
And so I saw the wicked buried. Eccles. 9:10; Heb., ... in
shaul where thou goest there [i. e., whither thou goest:] Gr., in
hades, where thou goest there : Lat., inferus : Douay, in hell : ItaL,
sotterra, under ground, where thou goest,not there (is), &c. : E.V.,
in the grave. Eccles. 12:5; Heb., ... for goeth that, or, this, man
to house olm, hiding, him : Gr., for goeth ho, that, or, this, man to
house of space of time of him [i. e., to which space of time brings
him :] Lat., and Douay, into the house of his eternity : ItaL, to his
house perpetual : E. V., to his long home,.
Song of Sol. 8:6; Heb., as death, ... as shaul : Gr., as death,
as hades : Lat., as death, ... as infernus : Douay, as death, ... as
hell : ItaL, as the death, ... as the inferno : E. V., as death, . . as
the grave. Isai. 5:14; Heb., shaul. the enphsh of her : Gr., ho,
that, or, the, hades the psuche of him : Lat., infernus his anima :
Douay, Therefore hath hell enlarged her soul : ItaL, Therefore the
sepolero hath enlarged itself: E. V., Therefore hell hath enlarged
herself. Isai. 8 : 22 : Heb., ... to darkness thrust forth : ItaL, . . .
and he shall be shoved into the darkness : E. V., . . . and (they
shall be) driven to darkness. Isai. 14: 9; Heb., shaul: Gr., the
hades: Lat, infernus underneath: Douay, Hell below : ItaL, The
inferno of beneath : E. V., Hell from beneath. Isai. 14 : 11 ; Heb.,
shaul: Gr., hades: Lat, inferus: Douay, hell: ItaL, into the in
ferno : E. V., to the grave. Isai. 14 ; 15 ; Heb., to shaul, to (the)
hinder parts of pit : Gr., unto hades, kai, yea, to the foundations of
the earth, or, ground : Lat., to infernus in depth of pit : Douay,
to hell, into the depth of the pit : ItaL, into, or, to, the inferno,
into, or, to, the bottom of the fossa, trench, grave : E. V., to hell,
to the sides of the pit. Isai. 14 : 19 ; Heb., qbr of thee ... to stones
of pit : Gr., to hades, for, stones of pit: Lat, sepulchre ... to foun
dation of pit : Douay, grave, ... to the bottom of the pit : ItaL,
grave, . . . to the stones of the fossa: E. V., grave,. . . to the stones
of the pit. Isai. 28 : 15 ; Heb., For you have said, you have cut (a)
covenant with death, u, yea, with shaul you have made : [cut a co
venant, is a phrase, from slaying and dividing the victim, as was
customary in making a covenant ; says Ges.] : Gr., hades, first, . . .
kai, yea, death ; Lat., death, . . . infernus: Douay, with death, . . .
with hell : ItaL, with death, . . . with the sepblcro : E. V., with
death, . . . with hell. Isai. 28: 18 ; Heb., with death, . . . with
shaul: Gr., death, . . the hades: Lat., death, . . i?ifernus - Douay,

440 THEOLOGY OF THE BIBLE.
with death, . . . with hell : ItaL, with death, . . . with sepolero :
E. V., with death, . . . with hell. Isai. 38 : 10 ; Heb., of shaul:
Gr., of hades : Lat., of inferus : Douay, of hell: ItaL, of the sepol
ero : E. V., of the grave. Isai. 38 : 17 ; Heb., enphsh of me from
pit of nothingness : Gr., the psuche of me, that it be not lost, de
stroyed totally : Lat., my anima, that it be not annihilated, quite
spent, or, quite gone : Douay, my soul that it should not perish :
ItaL, my anima, to draw her [it] forth from the fossa, grave, of the
corruption : E. V., ... to my soul (delivered it) from the pit of
corruption. Isai. 38 : 18 ; Heb., shaul, . . . mut, death, . . . bur,
pit: the Gr. gives hades both for shaul and for bur: Lat., infer
nus, . . . mors, . . . lacus : Douay, hell, . . . death, . . the pit : ItaL,
the sepolero, . . . the death, . . . the fossa : E. V., the grave, . . .
death, . . . the pit. Isai. 53:9; Heb., qbr : Gr., taphos : Lat., se-
pultura, burial : Douay, burial ; ItaL, and E. V., grave. Isai. 57 :
1,2; v. 1, Heb., Those just are lost, destroyed, perish, and not (a)
man putteth upon heart, &c. ; v. 2, They shall enter into safety, or,
go in peace, they shall be at rest upon beds of them [their graves]
who walk in strait way : (see Ges., nkh) : the Gr. gives, v. 1, ye
see that the just is lost, destroyed totally, perisheth, &c. ; in v. 2,
it gives, grave, for the Pleb. beds : Lat., v. 1, The just is lost, anni
hilated, quite spent, &c. ; v. 2, requiescat, let him lie at rest in his
bed that hath walked in his directness : Douay, v. 1, The just per
isheth, &c. ; v. 2, . . . let him rest in his bed that hath walked in
his uprightness : ItaL, The just dieth, &c. : v. 2, Who walketh in
his integrity shall go into peace, they shall repose, or, rest, upon
their beds : E. V., v. 1, The righteous perisheth, &o. : v. 2, Pie shall
enter into peace (margin, or, go in peace) : they shall rest in their
beds, (each one) walking (in) his uprightness. Isai. 57 : 9; Heb.,
shaul : Gr., hades : Lat., inferus : Douay, hell : ItaL, the inferno :
E. V., hell. Jer. 8:1; Heb., qbri, graves, of them : Gr., the ta-
phon of them : Lat, their sepulchres : Douay, their graves: ItaL,
their sepolcre : E. V., their graves. Jer. 20 : 17 ; Heb., qbr of me :
Gr., taphos of me : ItaL, sepolero : Lat, Douay, and E. V., grave.
Jer. 22 : 19 ; Heb., Burial of (an) ass he shall be buried, drawn
along on the ground and thrown far off from the gates of Jerusa
lem [i. e., he shall have no burial, than which nothing was more
ignominious among the Hebrews.] Jer. 26 : 23 ; Heb., qbri, graves.
Lam. 3:6; Heb., Into darkness he has caused me to return as (the)
dead of time long past. Ezek. 26: 11 ; Heb., ... to (the) arts,
ground, or, earth, shall go down. Ezek. 28 : 8 ; Heb., shht, pit.

THEOLOGY OF THE BIBLE. 441
Ezek. 31 : 14 ; Heb., . . . for all of them are given, or, delivered, to
death, to of earth, or, ground, lower parts among (the) sons of
adm, Adam, or, men, to them that are gone down to bur. Ezek.
31 : 15 ; Heb., shale: Gr., hades: Lat, inferus: Douay, hell : TtaL,
the inferno: E.V., the grave. Ezek. 31 : 16 ; Heb., when I brought
him down to shale with them that go down to bur, and shall be re
venged (and so given by Ges., under nhm, citing this verse) by
earth's, or, ground's, lower parts all the trees oden, of eden, — plea
sure, choice and good of Lebanon, every drinking water : [' trees
of pleasure' means, I presume, distinguished personages, who had
gone to the grave before him :] the Gr. of the verse has hades, . . .
pit ; the Lat, infernus, ... pit ; the Douay, hell, . . pit ; ItaL, the
inferno, . . the fossa, grave ; E. V., hell, ... pit : [the lower parts
of the earth, or, ground, in the v. means the same as hell . . . pit.]
Ezek. 31: 17; Heb., shale: Gr., hades: Lat, infernus: Douay,
hell : ItaL, the inferno : E. V., hell. Ezek. 31 : 18 ; Heb., to earth's,
or, ground's, lower parts. Ezek. 32 : 18, the same. Ezek. 32 : 21 ;
Heb., shaul: Gr., in deep of pit: ItaL, from midst the sepolero:
Lat., from midst of infernus : Douay, from the midst of hell : E.V.,
out of the midst of hell. Ezek. 32 : 23 ; Heb., qbrt, graves : v. 23 ;
Heb., qbrt . . . bur . . . qbr : v. 24 ; Heb., qbr . . to earth's lower
parts . . to bur : v. 25 ; Heb., qbr . . bur : v. 27 ; Heb., shaul: Gr.,
hades: Lat, infernus: ItaL, the inferno: E.V., hell: v. 29; Heb.,
and all princes of her who were put in graves of them with slain of
sword, with uncircumcised shall lie down u, yea, with them that go
down to pit : The Gr. gives, were put to bed with : Lat., had slept
with : Douay, are joined with : Ital., ' are been put among ' the
slain with the sword : E. V., ' laid by' (them that were) slain by
the sword : v. 30 ; Heb., . . . with them that go down to the bur,
pit. Ezek. 37: 11 ; Heb., and abde, is lost, (the) hope of us; we
are lost : (see Ges., under gzr, citing this v. :) Gr., apololen, is lost,
the hope of us ; we have breathed our last : [apololen is from apol-
lumi, the verb we have so often had ; defined, to be lost, destroyed
totally, to perish :] ~Lat., periit, is annihilated, perished, quite spent,
quite gone, cut off, our hope ; and we are abscissi, cut off, put an
end to : Douay, our hope is lost, and we are cut off: ItaL, our hope
is perished, e, yea, or, and, as to us, we are exterminated : E. V.,
and our hope is lost ; we are cut off for our parts. Ezek. 37 : 12 ;
Heb., . . lo I open [for, will open ; present for future ; often so used]
qbrut, (the) graves, of you, and cause to come up you from, or, out
to, (the) qbrut of you : Gr., I open, &c. : Lat., Douay, ItaL, and

442 THEOLOGY OF THE BIBLE.
E. V., I will open, &c. Hosea, 13 : 14 ; Heb., shaul . . . mut . . .
mut . . . shaul : Gr., hades . . . death . . . death . . . hades : Lat,
mors . . mors . . mors . . mors . . infernus : Douay, death . . death
. . death . . death . . hell : ItaL, sepolero . . death . . death . . sepol
ero : E. V., grave . . death . . death . . grave. Amos 9:2; Heb.,
shaul: Gr., hades: Lat, infernus: Douay, hell : ItaL, the places
more low sotterra, under ground : E. V., hell. Obad. 1:3; Heb.,
Who shall bring down me to arts, earth, or, ground ? [i. e., to the
grave.] Jonah 2:2; Heb., from belly of shaul: Gr., from belly of
hades: Lat., from belly of infernus: ItaL, from the belly of the
sepolero : Douay, out of the belly of hell : E. V., the same. . Jonah
2:6; Heb., u, but, thou hast brought up from shht, pit, sepulchre,
grave, (the) life of me Jehovah God of me : ItaL, from the fossa,
ditch, trench, grave : Gr., from loss : Lat., Douay, and E. V., from
corruption : Margin, or, the pit. Nahum 1:14; Heb., qbr : Gr.,
taphe: Lat., sepulcrum: Ital., sepolero: Douay, and E. V., grave.
Habak. 2:5; Heb., u, yea, aph, even, or, besides . . . who maketh
wide as, or, like, shaul enphsh, (the) breath [for, desire] of him, u,
yea, he as, or, like, death, u, that, or, and, cannot be satisfied ; u,
but, iasph, scrapeth together, to him all nations, u, yea, grasps
with the hand of him all people : [a personification of death :] Gr.,
hos, who, hath made wide as hades the psuche of him, kai, even, or,
yea, houtos, this (man), as, or, like, death not to be satiated, &c. Lat.,
who hath made wide as infernus his anima ; et, even, he as death,
and not is satisfied : ItaL, who hath enlarged his anima after the
manner of, or, like, the sepolero, e, yea, (is been) like death, and not
is satiated : Douay, who enlargeth his desire like hell : and is him
self like death, and he is never satisfied : but will gather together
unto him all nations, and heap together unto him all people :<E.V.,
who enlargeth his desire as hell, and (is) as death, and cannot be
satisfied, but gathereth unto him all nations, and heapeth unto him
all people. Zeph. 1:2; Heb., asph asph, I will scrape together I
will scrape together [for, I will surely scrape together] all from
upon face of this adme, earth, or, land, saith Jehovah : v. 3 ; Heb.,
asph, I will scrape together man and beast, asph, I will scrape to
gether, the birds, or, fowl, of these heavens, . . . and ekrti, [from
the verb krt so often before given,] 1 will cut off, destroy, extirpate,
cause to perish, these men from upon face of this adme, saith Je
hovah. Mat 5:22; Gr., . . . liable shall be to the penalty of the gehen
na of the fire ; Lat, obnoxious shall be to (the) gehenna of (the)

THEOLOGY OF THE BIBLE. 443
fire : ItaL, shall be subject to the geenna of the fire : Rheims, and
E. V., shall be in danger of hell fire. Mat. 5 : 29 ; Gr., gehenna :
Lat, gehenna : ItaL, the geenna : Rheims, and E. V., hell. Mat.
5 : 30, same. Mat. 7 : 13, 14 ; Gr. . . . spacious he, that, way he,
which, leading to (the not to be rendered) apdleian, loss, perdition,
destruction, &c. : v, 14, As narrow he, that, gate, and compressed
he, that, road he, which, leading to the life [to life.] Mat. 8:12;
E. V., But the children of the kingdom shall be cast out into outer
darkness ; there shall be weeping and gnashing of teeth : [a figura
tive expression found in the poetry of Job and David, Oriental
bards, Job 16:9; Ps. 112:10; E.V.] The wicked shall gnash witji
his teeth, and melt away : the desire of the wicked shall perish : see
E. V. Mat. 8 : 21 ; E. V., suffer me first to go and bury my father.
v. 22 ; E. V., let the dead bury their dead. Mat. 10 : 28 ; Gr., ge
henna: Lat., gehenna: ItaL, the geenna: Rheims, into hell: E.V.,
in hell. Mat. 11 : 23 ; Gr., And thou Capernaum, he, which, even
to the ouranos having been exalted, even to hades shall be brought
down : Lat., . . . shalt thou be exalted even to coelum ? Even unto
infernus thou shalt descend : Rheims, shalt thou be exalted up to
heaven ? thou shalt go down even unto hell : ItaL, which art been
exalted even to the cielo, shall be brought down even to the infer
no : E. V., heaven, . . . hell. Mat. 12 : 40 ; Gr., For just as was
Jonas in the belly of the whale three days and three nights : thus
shall be that sou of the man in the heart of the earth three days and
three nights. Jonah 2 : 3, is, belly of hell : Margin, or, grave, cit
ing this verse, Mat. 12 : 40 ; showing that, heart of the earth, and
grave, mean the same; and citing Ps. 16 : 10, where the Douay and
E. V. word is hell ; showing that, hell, and heart of the earth, and
grave, mean the same. Mat. 16 : 16, 18 ; Gr., Answering but Simon
Peter, he said : Thou art that Christ, that son of that God which
living: v. 18; [Jesus saith:] As thou art Peter, [meaning, prob
ably, as sure as thou art Peter,] upon this rock [foundation, i. e.,
upon what Peter had said of him in v. 16,] I will build of me the
church : and gates, or, doors, of hades not shall maintain superiority
over her, or, it [i. e., the grave shall not retain the members of it :]
Lat, gates, or, doors, of inferus shall not prevail against her, or it :
Rbeims, the gates of hell shall not prevail against it : E. V., the
same : ItaL, the gates, or, doors, of the inferno. Mat. 18:8; Gr.,
good for thee it is to enter into the life halt, or, maimed, than
two hands or two feet having, to be laid down in that fire which
permanent, eternal : [i. e., the fire, of the grave : it is put in oppo-

444 THEOLOGY OF THE BIBLE.
sition to life, because there will never be any deliverance from it
of those who die in their sins. The cities of Sodom and Gomorrah
are said to suffer the vengeance of eternal fire.] In v. 9, the Gr. is,
to enter into the life, or, . . . into the gehenna of the fire : Rheims,
and E. V., into hell fire. Mat. 19 : 28, 29 ; Gr., . . . you hoi, who,
having followed me . . . v. 29, . . . (a) life eternal shall receive as a
portion. Mat. 23 : 15 ; Gr., (a) son of gehenna : Lat., and ItaL,
the same : Rheims, and E. V., the child of hell. We have in the
Old Testament, 1 Sam. 20 : 31 ; Heb., ... for (a) son of death he :
Gr., the same : Lat, the same : Douay, for he is the son of death :
ItaL, for it is necessary that he die : E. V., for he shall surely die.
Mat. 23 : 33 ; Gr., serpents, offspring, or, progeny, of vipers, how
can ye flee, or, escape, apo, from, from out of, tes kriseos, that final
issue, of the gehenna ? [This may mean, either, how can you expect
to be raised to life from, or, out of the grave, or, how can you ex
pect that the grave will not be your final doom ?] Lat., from the
judicium, judgment, decree, of gehenna ? Rheims, from the judg
ment of hell ? ItaL, how will ye fly away from the giudicio, judg
ment, sentence, of the geenna? E.V., 'how can ye escape the dam
nation of hell ? ' If the Lat. word damnatio had been used here,
this would be, the condemnation of the grave, i. e., condemnation
to the grave as a finality. I may as well here dispose of the E. V.
word damnation. It has come to pass that in Orthodoxy it is used
to signify, continuous eternal conscious punishment, ' continuous in
fliction,' as we have seen it expressed by Whately. Now our word
damnation is the Lat. word damnatio : the n is added to give it
an English termination. The only definitions given of the Latin
damnatio are, ' condemnation, or, condemning ; ' which all under
stand to be, an act performed, finished, done. There is no Lat.
noun condamnatio, or, condemnatio. There are the Lat. verbs,
damno and condemno, each defined, to condemn. We thus see,
that condemnation and damnation mean the same. The Lat. verb
condemno, is used in Mat. 12 : 7, 37 ; 20 : 18. In Mark 3 : 29, the
Gr. is : . . . but liable to a penalty is of an eternal krisis, decision,
final issue : Lat., but obnoxious will be of (an) eternal delictum,
offence : Rheims, but shall be guilty of an everlasting sin :' ItaL,
but shall be subject to eternal giudicio, judgment, sentence, decree :
E. V., but is in danger of eternal damnation : [i. e., in Orthodoxy,
eternal conscious punishment] Mark 10 : 33 ; Gr., shall sentence,
or, condemn, him to death : the Lat. verb used here is damno, con
demn: Rheims, ItaL, and E. V., condemn. [Why did not the

THEOLOGY OF THE BIBLE. 445
E. V. give, damn him to death ? damn is just as proper for the Lat,
damno as damnation is for the Lat. damnatio.] Mark 12 : 40 ; Gr.
. . . houtoi, these, shall receive more eminently, or, more eminent
[I think the first gives the meaning best ; i. e., these especially]
krima, sentence, condemnation: Lat, more swift, or, speedy, judi
cium, judgment : Rheims, shall receive greater judgment : Ital.
elder condemnation : E. V., greater damnation. In Luke 6:37
11 : 31, 32, the Lat. has its verb condemno. In Luke 23 : 40, the
Lat. is damnatio : E. V., condemnation. [Why did not E. V. give
damnation here ?] In Luke 24 : 20, the Lat. is, delivered him to (the)
damnatio [for which the E. V. gives so often damnation] con
demnation, of death: Ital., to be judged, or, sentenced to death:
Rheims, and E. V., to be condemned to death. [Why did not the
Rheims, and E. V., give here, to damnation of death ? This simple
verse should put to shame all Ecclesiastics who use the word dam
nation in the sense in which Orthodoxy has come to apply it,
namely, the sense of eternal conscious punishment. It is Jesus who
is here spoken of] In John 3 : 17, 18, the Lat. verb is judico, to
give sentence, condemn : and in v. 19, its word is judicium, judg
ment : E. V., condemnation. John 5 : 28, 29 ; Gr., Do not wonder
at this : for shall come (an) hour in he, which, hoi, those, in tois,
those, mnemeiois, secure places where precious things are stored
up and preserved, shall hear the word, or, voice, of him, v. 29, And
shall be caused to go out of, or, emanate from, hoi, those, the good
having done, eis, in, (a) resurrection of life : those but the bad
having done in (a) resurrection of krisis, final issue : Lat., of judi
cium, judgment, doom : Rheims, unto the resurrection of judgment :
ItaL, in resurrection of condemnation : E. V., unto the resurrection
of damnation. [This verse cannot, and was not intended -by the
Christ to shew that the wicked will be raised : it would overturn
the uniform, and unbroken testimony of Scripture to the contrary.
The word mnemeiois used by him disproves any such intention.
Again : It will not be known to whom the grave is the final issue,
the condemnation, but by their not rising : hence, it is not the
wicked who will rise, but their condemnation, final issue : and the
text in the Gr. is in entire accordance with the Christ's usus lo-
quendi — mode of speaking.] In John 8:10; the Lat. verb is con
demno. Rom. 1 : 32 ; Gr., Who that dikaioma, sentence, decree,
of God, knowing that hoi, those, the such doing .befitting death
are. [This can have no other meaning than death eternal ; for all
die.] Rom. 3:8; Gr., hon, of whom, the krima, sentence, con-

446 THEOLOGY OF THE BIBLE.
demnation, just, or, right, is : Lat., damnatio : Ital., condemnation :
Rheims, and E. V., whose damnation is just. Rom. 8:1; Gr., no
hence now katakrima, sentence of death, condemnation, tois, to
those, in Christ Jesus: ,Lat, of damnatio : Rheims, ItaL, and E.V.,
no condemnation. Rom. 9:22; Gr., vessels of wrath fitted eis, for,
apoleian, loss, perdition, destruction, death. [These definitions
shew what death is to the wicked.] The Lat. is, fitted for intcri-
tum, extinction, destruction, death : ItaL, fitted to perdizione, per
dition, destruction : Rheims, for destruction : E. V., to destruction.
Rom. 14 : 23 ; Gr., katakekritai, is passed sentence against, con
demned: Lat. is damnatus, condemned: Rheims, is condemned:
Ital. is condemned : E. V., is damned : Margin, judged, or, con
demned. 1 Cor. 11 : 29 ; Gr., krima, sentence, condemnation : Lat.,
judicium, judgment : Rheims, judgment: ItaL, judgment: E. V.,
damnation. 1 Cor. 11: 32; Lat, not damnemur, [from damno]
not we be condemned : Rheims, ItaL, and E:V., condemned. 1 Cor.
11: 34; Gr., krima, sentence, condemnation : ~Lat., judicium : Dou
ay, judgment: ItaL, judgment : E. V., condemnation. 2 Cor. 3:9;
Lat, damnatio : Rheims, ItaL, and E.V., condemnation. In 2 Cor.
7 : 3, the Lat. verb is condemno. 2 Thess. 2:12; Gr., that kritho-
si, [from krino,] may be discriminated, judged, accused, passed
sentence upon, all hoi, those, &c. : Lat., judicentur, [from judico,]
may be condemned, given sentence, all, &c. : Rheims, may be
judged : ItaL, may be judged : E. V., might be damned. 1 Tim.
5 : 12; Gr., Having krima, sentence, condemnation: Lat., Having
damnatio : ItaL, Having condemnation : Rheims, Having damna
tion : E. V., Having damnation. [This can only mean, have sen
tence of death, condemnation of death. It cannot mean, Having
eternal conscious misery. That damnatio, condemnation, means
an act finished. See E. V., Mark 14 : 64.] James 3:1; Gr., Not
many [i. e., variant] teachers be ye, brothers of me, knowing hoti,
that, better, or, superior, krima, judgment, we shall receive : [i. e.,
by not being variant, but agreeing teachers:] Lat, majus judicium,
more weighty consideration, we shall draw, or, get : citing Mat. 23 :
8, where the Gr. is, for one is of you the guide, the Christ : but all
you brethren are. [And, as brethren in Christ, must all teach the
same things]: Rheims, the greater judgment : ItaL, greater con
demnation : E. V., the greater condemnation. [The Ital. is clearly
wrong ; and the E. V. follows the mistake.] 2 Pet. 2:3; Gr.,
krima, sentence, condemnation, . . apoleia, loss, perdition, destruc
tion : Lat, judicium, judgment, doom, . . . perditio, loss, abolish-

THEOLOGY OF THE BIBLE. 447
ment, loss past recovery : Rheims, judgment, . . . perdition : ItaL,
judgment, . . . perdizion, perdition, destruction : E. V., judgment,
. . . damnation. 2 Pet. 2:6; Lat., damnavit [from damno,] Rheims,
ItaL, and E. V., condemned. 1 John 3 : 20 ; For if katagi-
noske, accuse, reproach the kardia, heart, mind, reason, soul, of us :
[An expression similar to the breath holy forbade : the breath holy
saith.] The Lat. verb is reprehendo, reprove, blame, us : Rheims, if
our heart reprehend us : ItaL, if our cuore, heart, mind, soul, (us)
condemn : E. V., For if our heart condemn us : [The Gr. is not, re
proach us; but if kardia. of us reproach: the ItaL, inserts us in
Italics.] Jude, v. 4 ; Gr., krima, sentence, condemnation : Lat.,
judicium, judgment : Rheims, judgment : Ital. and E. V., condem
nation. Jude v. 15; Gr., To effect krisin, final issue, judgment,
against all, &c. : Lat., To do judicium against all : ItaL, to do judg
ment against all, &c. : Rheims, To execute judgment upon all . . .
the ungodly : E. V., the same. [On the theory of Orthodoxy this
cannot be done ; for there is no end to eternity ; and consequently,
on that theory, judgment can never be executed.]
I proceed now with GRAVE.
Mat. 27 : 52, 53 ; And the mnemeia, [the same noun used in
John 5 : 28, given before,] secure places where precious things are
stored up and preserved, were opened ; and many somata of those
lain down to rest, or, that had died, holies were awakened, or, arose :
v. 53 ; And coming out of the mnemeion [the same noun used in v.
52] after the awakening, or, erection, of him, &c. Mat. 27: 60;
the same Gr. noun, mnemeion, is used twice in this verse. E. V.,
tomb, sepulchre. In Mat. 28 : 8, the same Gr. noun is used. In
Mark 6 : 29, the same Gr. noun is used : E.V., tomb. Mark 9 : 43 ;
Gr., into the gehenna, into that fire which unextinguishable : Lat.,
gehenna: ItaL, geenna: Rheims, and E. V., hell. Mark 9 : 45 ;
the same. Mark 9 : 47 ; Gr., into the gehenna of the fire : Lat, ge
henna : ItaL, into the geenna of the fire : Rheims, into the hell of
fire : E. V., into hell fire. Mark 15 : 46 ; Gr., and laid him in a
mnemion, ... a stone upon the door of the mnemion. In Mark
16 : 2, 5, 8, the same Gr. word is used. Luke 10 : 15 ; Gr., hades:
Lat., infernus : ItaL, the inferno : Rheims, and E. V., hell. Luke
11 : 44; Gr. . . . for ye are as those mnemeia which invisible, and
those men which walking about above know not. Luke 11 : 47 ;
Gr., the mnemeia of the prophets : v. 48, the same. Luke 12:5;

448 THEOLOGY OF THE BIBLE.
Gr., into the gehenna: Lat, gehenna: ItaL, into the. geenna:
Rheims, and E. V., into hell. Luke 16 : 23 ; Gr., And in the hades :
Lat., And sepultus est in inferno, and was buried in infernus :
Rheims, and he was buried in hell : ItaL, v. 22, 23 ; . . . and was
buried. And being in the pains of the inferno, he lifted up the
eyes, and, &c. : E. V., v. 22, 23 ; ... and was buried; And in hell
he lifted up his eyes, being in torments, and, &c. [The Lat. and
Rheims so point as to make, was buried in infernus, — Rheims, he
was buried in hell.] Luke 16 : 30 ; Gr.. . . . but if some one from
dead should go to them : v. 31 ; Gr., . .'. though some one from
among dead should arise. [' From dead,' in these verses, means the
same as from hades, the grave, Lat., infernus, Rheims, and E. V.,
hell.] Luke 23 : 55 ; 24 : 1, 2. In each of these the Greek word is
mnemeion. John 11 : 17 ; Gr., mnemion : E. V., grave ;. v. 31, the
same : v. 38, the same. John 12 : 17 ; Gr., out of the mnemeion :
Lat., out of monumento, (the) sepulchre : ItaL, out of the monumen-
to: Rheims, out of the grave : E. V., out of his grave. Acts 2:21;
Gr., in hades : Lat., in infernus: ItaL, in the places sotterra, under
ground : Rheims, and E. V., in hell. Acts 2:29; Gr., mnemeion :
E. V., sepulchre. Acts 2: 31; Gr., in hades: Lat, in infernus:
ItaL, in the places sotterra : Rheims, and E. V.; in hell. Acts 4:2;
Gr., from among dead. [Signifying the same as from hades, the
grave.] Acts 8:2; Gr., But sunekbmisan, together took care of,
attended to, carried, or, took away, ton, that, Stephen, men cautious,
or, provident : Lat., But took care of, or, attended to, Stephen men
cautious, or, provident : Rheims, And devout men took order for
Stephen's (funeral) : ItaL, And some men religious carried (to sep-
pelir, bury, hide,) Stephen : E. V., And devout men carried Stephen
(to his burial) : [equivalent to, carried him to hades, Rheims, and
E. V., to hell.] Acts 13: 29, Gr., mnemeion. Rom. 10 : 7 ; Gr.,
the abussos — the bottomless, bottomless pit, abyss, . . . from among
dead, [meaning the same as abussos, which has been before used for
the grave. The grave, Rheims, and E. V., hell, is called a bottom
less pit, because, as elsewhere said, it cannot be satiated.] Rom.
11 : 15 ; Gr., life from among dead : [i. e., from hades, the grave.]
1 Cor. 15 : 55 ; Gr., O death . . . 0 hades: Lat, O mors . . 0 mors:
Rheims, O death, . . . O death: ItaL, O death, . . 0 inferno : E.V.,
O death, . . . O grave. Ephes. 4:8; Gr., Because he, or, it, [the
gift mentioned in v. 7] speaketh, or, saith " Anabas, [second aorist
of anabaino,] came forth, or, ascended, into elevation, [i. e., from
the grave,] he hath made prisoner captivity, and gave domata,

THEOLOGY OF THE BIBLE. 449
gifts, presents, to the men" [to men:] Lat., Coming up into the
high, captive he led captivity; he gave gifts to men: Rheims,
[also given as a quotation,] Ascending on high he led captivity
captive : ItaL, Through, or, by, the which thing he saith : Being
raised on high, he hath led into captivity multitude of prisons, he
hath, &c. : E. V., Wherefore he saith, when he ascended up on
high, he led captivity captive, &c. [It is plain that the meaning
is, Ascended, Come forth, from the grave, which was the captivity
of him ; and his ascension from it is called, making it prisoner : and
what is it but his resurrection that can with emphasis be said to
give gifts, presents, to men ? and the next verse shews that ascen
sion from the grave is meant : v. 9 ; Gr., That but, he ascended, or,
came forth, what is it if not, or, unless, hoti, because, or, that, kai,
also, he went down, or, descended, first into the lower parts of the
earth ? [i. e., into the grave :] Lat., That but he came up, or, as
cended, what is it if not, or, unless, because he went down, or, de
scended, first into inferiores, [comparative of inferus, for which the
Rheims, and E. V., so often give, hell,] the inferior, lower parts,
of earth ? ItaL, Now that : He is raised, or, ascended, what thing
is it (other), if not that first also he was descended into the parts
more low of the earth? Rheims, Now that he ascended, what is it,
but because he also descended first into the lower parts of the
earth? see E. V. We then have, v. 10 ; Gr., Ho, who, went down,
or, descended, the same is kai, also, ho, who, came up, or, ascended,
huperano, overhead, of all the heavens, [i. e., pre-eminent ; his re
surrection was proof of his pre-eminence,] in order that he might
fulfil those all : [i. e., all those things which had been promised
through him.] Ephes. 5:14; Gr., Because it [the light] speaketh,
or, saith : [We have had, the pneuma holy (Rheims, and E.V., the
Holy Ghost) speaketh, or, saith : then follows in quotation marks :]
" Egeirai, awake, ho, who, at rest, or, sleeping, kai, and, or, yea,
anasta, stand up, or, arise, ek ton nekron, from among the dead, and
epiphausei, shall enlighten, (metaphor., render happy, says Donne
gan,) thee the Christ: Lat, from (the) mortuis, [plural,] deads:
ItaL, from morti, [plural,] deads, and Christ to thee shall shine :
Rheims, Wherefore he saith : " Rise thou that sleepest, and arise
from the dead : and Christ shall enlighten thee : " E. V., Wherefore
he saith : Awake thou that sleepest, and arise from the dead, and
Christ shall give thee light. In 1 Sam. 2 : 9, we have, E. V., and
the wicked shall be silent in darkness : Heb. in darkness idmu, shall
cease. In Isai. 26:19; we have, E. V., Awake and sing, ye that
29

450 THEOLOGY OF THE BIBLE.
dwell in dust, for . . . and the earth shall cast out tbe dead : ['that
dwell in dust ' is equivalent to ' the dead.' But observe what sad
work the article the before dead, in the E. V., makes of this verse.
They that dwell in dust are called upon to awake and sing ; and
then ' the dead' at the close of the verse, if (as by inserting the in
other places Orthodoxy would make it mean) it means all the dead,
the wicked dead are to awake and sing.] The Heb. of Isai. 26 : 19'
is : Shall live, dead of thee ; become withered of me shall arise,
they shall be caused to awake, and shall shout for joy, dwelling
[who dwelt] in dust ; for dew of herbs, (metaphor, of prosperity,
says Ges.) dew of thee ; u, but, earth, or, dust, of wicked tphil,
shall be spit out, or, cast down : [see tphl, and nphl :] Ges., under
aure, gives, " for the dew of herbs is thy dew," i. e., says he, " the
dew of God shall refresh those that rise from the dead, like the dew
refreshes plants : " Gr., Shall arise, or, stand up, hoi nekroi, dead,
[without the article,] kai, yea, shall be awakened hoi, those, in the
mnemeiois, secure places, &c, [given before,] and shall rejoice hoi,
those, [i. e., some that are] in the earth, or, dust : for he, that, dew
he, which, of thee (a) remedy to, or, for, them is ; but the earth, or,
dust, of the wicked shall perish, or, fall : Lat., and Douay, Thy
dead (the Douay adds, men) shall live, my slain shall rise again ;
awake, and give praise, ye that dwell in dust, for, dew of light thy
dew, and land of giants thou shalt pull down into ruin : ItaL, The
thy dead shall return to life, the my body dead (also it, and) they
shall arise. Awake, and rejoice, ye that dwell in the dust ; for,
(what is) the dew to the herbs, (such shall be) the thy dew, and
the earth shall cast forth the dead : see E. V., taken from the Ital.
Col. 1:18; Gr., And he is the head of the body of the church : hos,
who, is (a) beginning, (a) first born, ekton nekron, from among the
dead. 1 Thess. 5:5; Gr., . . . we are not sons of night, not at all
of darkness. James 3 : 6 has been given before, under gehenna. 2
Pet. 2:17; Gr., . . . hois, to whom, that darkness of the darkness
[of -darkness] for ever is kept. Jude v. 13 ; Gr., stars planetai, like
planets, or, wandering about, hois, to whom, that darkness of the
darkness forever is kept. Rev. 1 : 18 ; Gr., And ho, who, living :
and I was dead, and lo living eimi, I exist, to the times of the
times, or, the ages of the ages : amen, verily : and I hold the keys,
or, doors, of the hades kai, yea, or, and, of the death : Rheims, and
E. V., and have the keys of hell and of death. Rev. 6:8; Gr., . . .
and lo a horse pale, and ho, who, seated upon him, (a) name to him
the death : and the haides followed in company with him : and was

THEOLOGY OF THE BIBLE. 451
given to them exousia, privilege, to kill en through, by means of,
sword and en famine and en death. Rev. 9:2; Gr , And he open
ed the well of the abussos, abyss, [used as before seen, for the
grave.] Rev. 1 1 : 9 ; Gr., And shall look at, behold, ek, from among,
the peoples . . the corpses of them, . . kai, yea, or, and, the corpses
of them they shall not let go to be put in graves. Rev. 17 : 8 ; 20 :
1, 3 ; Gr., abussos. Rev. 20 : 10 ; Gr., And ho, that, diabolos, ac
cuser, [sin] ho, which, or, who, [personified,] leading astray them
[led them astray] was thrown, overthrown, or, laid down, into that
swamp of that fire and sulphur, where that wild beast and that
false prophet : and basanisthesontai, they shall be put to the proof,
&c. Rev. 20 : 13 ; Gr., And gave, or, yielded, the sea tous, those,
in it dead, and the death and the hades gave, or, yielded, tous,
those, in them dead: Lat., death and infernus: ItaL, death and the
inferno : Rheims, death and hell: E. V., death and hell : (Margin,
or, the grave: citing 1 Cor. 15 : 55.) The Gr., those in it dead;
those in them dead ; does not mean all the dead ; it means, simply,
dead in it, . . . dead in them, i. e., of, or, from among, dead in it . .
in them. To make it mean all the dead would contradict all Scrip
ture. And if we render the Gr. tous, here, the, we have seen num
berless instances where this Gr. particle is not rendered, because
preceding a noun used in an abstract sense. We say, New Jersey
sent her men to the field. This does not mean all her men ; but of,
or, from among, her men. And if we should say sent those men of
her to the field, the expression would still more plainly shew, that
some of her men was meant. The Gr. words, thanatos, and hades,
used in this verse, Rev. 20 : 13, are the same two Gr. words used
in 1 Cor. 15 : 55 ; and the two Ital. words are the same in both
these verses. In 1 Cor. 15 : 55, the Lat. uses, death, and death ;
in Rev. 20 : 13, it uses, death, and infernus: the Rheims, in 1 Cor.
15 : 55, uses death, and death : in Rev. 20 : 13, it uses, death and
hell: in 1 Cor. 15 : 55, the E. V. uses, death, and grave: in Rev.
20 : 13, death and hell. Rev. 20 : 14 ; Gr., And the death and the
hades were thrown, overthrown, or laid down, into that swamp of
the fire : this is ho, that, deuteros, last. [Of two, the second is call
ed last: see Donnegan, deuteros; where elthe deuteros is rendered,
he came last. When three things are spoken of deuteros would be
second: but a third death is not spoken of. Orthodoxy's hades (so
often rendered hell by the Rheims, and E. V.) is its lake of fire;
so that it would have its lake of fire cast into its lake of fire. The
meaning of the Scripture language is, that death and the grave

452 THEOLOGY OF THE BIBLE. ,
(there would be no grave if no death) shall be put an end to ; and
this is shewn by Rev. 21:4; Gr., . . . and the death not shall be
any more, or, no longer, no more, shall be. And in 1 Cor. 15 : 26,
we have, Gr., (A) last, or, latest, enemy katargeitai, shall be left
unemployed, the death : Lat., But last enemy shall be broken up,
death : Rheims, And the enemy death shall be destroyed last : ItaL,
The enemy (that) shall be destroyed the last (is) death : E. V., The
last enemy (that) shall be destroyed (is) death : Margin, " It might
have been well to omit the two supplementary words given in ital
ics."— Ed. \
In Ps. 89 : 47, the Psalter version is : and shall he deliver his
soul from the hand of hell? The E. V. is, v. 48, shall he deliver his
soul from the hand of the grave? And Whately, p. 194, has, " hell,
i. e., the grave."
I have given more space than was necessary to the Douay,
Rheims, and E. V. word hell. But inasmuch as to shew that it
means the grave really covers the whole ground we are exploring ;
and lest it might be supposed that some passage could be found
which gives it some other meaning, I have given every passage
where it occurs. It covers the whole ground, because, there being no
such place as the Orthodox hell, there can be nothing to go there.
The meaning of the word soul has brought us to the same result :
and so will that of every other of the words we have proposed to
examine. The Scripture is, as it necessarily must be, perfectly har
monious in all its parts. Truth is single : every truth fits every
other truth. This reminds me of an incident which occurred a few
years ago, which the reader will, I think, excuse me for giving. A
very religiously disposed gentleman, from a distance, spent a night
with me. In the course of the evening he introduced a conver
sation on the Bible by remarking : I read my Bible, and read it,
and read it ; but I find it a tissue of contradictions. I told him, that
was because he began with a wrong understanding of a word used
in his Bible. He had accepted the dogma, the immortal soul ; and
it was no wonder that with that fixed in his mind he should find
his Bible a tissue of contradictions. Pie had got about as much of
Greek in his boyhood as other boys get. I went into my study
and got the Septuagint and a Greek Lexicon. I found he could
yet handle the Lex. I selected a few passages ; and he, with the
aid of the Lexicon, studied out the meaning of them. He at once
expressed his amazement ; and the conversation was continued to a
late hour. He was at my house again not long since ; and he then

THEOLOGY OF THE BIBLE. 453
told me, with an expression of great satisfaction, that he had got
entirely rid of the old system. And now I find myself led to give
incidents of like character, besides those mentioned in a former part
of this work. A gentleman with whom I have lately become ac
quainted told me that he was at one time a full member, and a
class leader in a Methodist church ; but that, having become satis
fied that the immortal soul dogma could not be sustained, he ex
pressed that opinion to the class. That in consequence he was told
he had better leave the church ; and that he did so. Another gen
tleman, one of my own profession, who was a communing member
of a New School Presbyterian Church, has told me, that after much
persuasion by his pastor he took a Bible-class. That therefore he
gave more of his time to the study of the Bible ; and that thereby
he became satisfied that the system he had embraced was wrong :
and that he gave up his class. And, as was natural, this gentle
man was well-nigh led entirely astray. I now venture to give two
incidents showing the surprise which evep. scholars express on
hearing any one say what such and such a passage is in the Hebrew
or the Greek. Meeting a clergyman, on a short journey, some
three years since, the subject of the Bible was introduced. I found
him thoroughly versed in the E. V. I gave him a number of pas
sages from tne originals : and after only about one hour's conver
sation, he said to me : You are a man of millions ; and a lawyer
too ! This gentleman called on me afterwards to get the Hebrew
of certain passages : and after I had rendered them from the Heb.,
and he had taken the renderings in writing, he said to me : I would
willingly give $50,000 for your knowledge of the Hebrew and the,
Greek. The other incident is this : After a short journey in a stage
with a professional brother, a communing member of a Baptist
Church, and a Sunday-school teacher, and as we were about to alight
at a public house in which we spent two evenings together, he said
to me : You are a man of millions : nobody studies the Bible as
you have studied it. In the evenings we spent there together the
conversation on the Bible was continued. I gave him many pas
sages ; among them Job 14 : 14. The effect produced on his mind
will appear from what he said to me the morning we were to
leave. It was this : If you desired a place of emolument, and I
had the giving of it, I would put you at the head of the Theologi
cal Seminary at Princeton, to teach the Professors how to read the
Bible. I was struck with the expression used by each of these
gentlemen without knowing that any other had used it : You are

454 THEOLOGY OF THE BIBLE.
a man of millions. I feel at liberty to give these two last incidents,
for the reason that they accord with and support what has been
before given from Prof. Wilson, p. 69 of this work.
As to the Douay, Rheims, ' and E. V. words,
SATAN,— DEVIL.
Some passages have been before given, shewing the meaning of
the Hebrew words, and of the Gr.- words used for them. See p.
145, under Ps. 71 : 3 ; p. 152, under Ps. 109: 20; p. 226, under
Wisd. 2 : 24 ; p. 240, under Ecclesias. 21 : 27 ; and p. 244, under
the same, 5 : 6. There are two words in the Heb. signifying the
same thing, namely tsr, and stn, each defined, an adversary, an
enemy. We all understand, that sin, that is, the principle of evil,
our sin-disposed nature, is our great adversary, — enemy : and Or
thodox Ecclesiastics use the phrase ' sin is the great adversary of
souls.' This principle of evil, — sin — is often personified in Scrip
ture : and what is there»that is not personified in Scripture ? Even
the words in John 8 : 34 ; Gr., I say to you, hoti, that, who doing
the sin [doing sin], (a) servant is of the sin [of sin.] Orthodox
Ecclesiastics use the phrase ' serve the devil.'
In Numb. 22 : 22, the Heb. word is. stn ; thus : (a) mlak, 'mes
senger, of Jehovah in way of him for (a) stn to him : Gr., diabalein,
to accuse, or, deceive, him : [from the verb diaballo, whence the
Gr. noun diabolos, an accuser, for which the Rheims, and the E. V.,
so often give devil in the New Testament :] the Lat. gives, simply,
stood in the way against : Douay, the same : ItaL, for to contradict
him : E. V., far an adversary against him.
Numb. 22 : 32 ; Heb., ... for (a) stn : Gr., for diabolen, a re
proach : Lat., that adversarer, I might thwart, thee : Douay, ItaL,
and E. V., to withstand thee. 1 Sam. 1:6; Heb., tsr : ItaL, and
E. V., adversary. 1 Sam. 29:4; Heb., . . . that not he be to us (a)
stn in (the) battle : Gr., epiboulos, (a) plotter : Lat., Douay, and
E. V., lest he be an adversary to us. 2 Sam. 19 : 22 ; Heb., stn :
Gr., epiboulos : Lat., satan : Douay, a satan : ItaL, in place of Sa
tan : E. V., adversaries. [We thus see, that stn grew up in Rome,
from a small s in the Latin to a big £ in the Italian.] 1 Kings 5:4;
The Heb. is v. 18, . . . not (a) stn and not phgo ro, (an) incident of
evil: [de evil, d'evil, devil:] Gr., v. 4, not is epiboulos, and not is
a miss poneron, bad : Lat. v. 4, and not is satan, nor occurrence
malus, bad : Douay, and there is no adversary nor evil occurrence :
[Here even the Douay gives adversary for the Latin satan :] ItaL,

THEOLOGY OF THE BIBLE. 455
v. 4, 1 not have avversario any nor unfortunate accident : E. V., (so
that there is) neither adversary nor evil occurrent. [Graglia's ItaL
Diet, gives the noun avversario twice ; defining one, adversary,
and the other, the devil !] 1 Kings 11 : 23 ; Heb., And set up God
to him (a) stn, Arzun, son of Alido : Lat., and Douay, an adver
sary: ItaL, an (other) avversario, Rezon, son of Eliada: E. V., the
same. 1 Kings 11 : 25 ; Heb., And he became (a) stn to Israel all
(the) days of Solomon : Lat., and Douay, (an) adversary : ItaL, av
versario : E. V., an adversary. [The two foregoing verses are
omitted in my copy of the Greek.] 1 Chron. 21 : 1 ; Heb., u, but,
arose (a) stn upon, or, unto, Israel : Gr., kai, but, (a) diabolos, an
accuser, calumniator : Lat., But (a) Satan, &c. : Douay, And Satan
rose up against Israel : ItaL, Now Satan was raised against Israel:
E. V., And Satan stood up against Israel.
In Job 1 : 6, 7 twice, 8, 9, 12 twice : 2 : 1, 2 twice, 3, 4, 6, 7,
the Heb. is, he stn, that adversary, [a personification of sin : 2:7 is
the last appearance of this dramatis persona in this dramatic poem.]
Ps. 109 : 4 ; Heb., Instead of ahebt, breathing after, [for earnestly
desiring] me, istnu, they became stns of me : Gr., Instead of the to
wait on me, endieballon, they calumniated, me, [for the Pleb. they
became stns of me :] Lat., and Douay, they detracted me : ItaL, In
place of the love I have to them borne, to me they are been avver-
sari: E. V.,For my love they are my adversaries. [How many
Orthodox Satans are there ? I thought there was but one ; that
Satan was Orthodoxy's Head-Devil.] Ps. 109 : 6 ; Heb., Cause to
visit upon him rsho, an unrighteous, u, even stn, (an) adversary,
let stand on right hand of him : Gr., diabolos, (an) accuser, calum
niator : Lat, diabolus : [There is no such Lat. word, and, accord
ingly, it is not given in the Lat. Diet : it is the Gr. word diabolos.]
Douay, Set thou the sinner over him : and may the devil stand at
his right hand : ItaL, Appoint us il maligno, the devil, over him ; e,
yea, cause that Satan stand at his right hand : [Graglia gives malig
no as a noun, and defines it, the devil ; and as an adjective, defining
it, malicious, hurtful ; even the E. V. takes it here for the adjec
tive :] E. V., Set thou a wicked (man) over him : and let Satan
stand at his right hand : the margin, for Satan, gives, " Or, an ad
versary," citing Mat. 5 : 25 ; where the Gr., has antidikos, adver
sary, twice ; the Lat., adversarius, twice ; the ItaL, avversario,
twice ; the Rheims, and E. V., adversary, twice : so that the mar
gin shows that the ItaL, and E. V., Satan .means, an adversary.
Ps. 109: 29; The Heb. here has, sowing me; the Gr., hoi, those,

456 THEOLOGY OF THE BIBLE.
endiaballontes, calumniating, me: Lat., and Douay, who detract
me : ItaL, Let my adversaries : E.V., the same. Zech. 3:1; Heb.,
and he, that, stn, adversary, standing on right hand of him for (a)
stn to him : Gr., and ho, that, diabolos stood on right hand of him
to be adverse to him : Lat., and (a) satan . . . that he might op
pose, or, thwart, him : Douay, and satan stood ... to be his adver
sary: ItaL, and Satan stood . . . for to be against him, as party
adverse : E. V., and Satan (margin, an adversary, citing Job 1:6;
1 Pet. 5 : 8,) standing at his right hand to resist him : (margin, to
be his adversary ;) Zech. 3:2; Heb., And said Jehovah to he, that,
stn : will reprove, or, rebuke, Jehovah thee, that, stn, u, yea, will
reprove, or, rebuke, Jehovah thee, he, that, hath approved on, or in
Jerusalem, &c. The Gr. gives diabolon and diabole in this verse :
the Lat., satan and satan : Douay, satan and O satan : ItaL, Satan
and O Satan: E. V., the same.
Isai. 59 : 18 ; Heb., k, as, upon works k, so, upon will he repay
anger to tsri, (the) adversaries, of him, recompense to the enemies
of him, to (the) sea shores recompense he will repay. The Gr. word
for tsr here is hupenantios, enemy, antagonist : it gives for the whole
Heb. verse : As of givings back in return a giving back in return
disgrace to the enemies : Lat. Like as to retaliation as if to (a) repay
ment of indignation, or, anger, to his enemies [Heb. tsri], et, even,
or, and, vicissitude to his enemies ; to (the) islands vicem he will
repay: Douay, As unto revenge, as it were to repay wrath to his
adversaries, and a reward to his enemies : he will repay the like to
the islands : ItaL, As for (to do) retributions, so, for to render an
ger to his enemies, [Heb. tsri,] retribution to his avversari ; for to
render the recompense to the islands : E. V., According to (their)
deeds, (margin, recompenses,) accordingly he will repay, fury to his
adversaries, recompense to his enemies ; to the islands he will re
pay recompense. Isai. 64 : 2 ; Heb., v. 1, tsri: Gr., v. 2, hupen-
antious : Lat., v. 2, enemies : Douay, v. 2, enemies : ItaL, v. 2,
enemies: E. V.,v. 2, enemies. Jer. 50 : 7 ; Heb. tsri: E. V., ad
versaries. Nahum 1 : 2 ; Heb., tsri : Gr., hupenantious : Lat.,
enemies : Douay, adversaries : ItaL, avversari : E. V., adversaries.
There is the vowel sound of a in r, so that the sound of the two
Heb. letters ts and r is tsar : and this is the true sound of the Zar
of Russia. He might as well be called Satan, the Devil, as to make
the Orthodox Satan, Devil, out of the Heb. letters stn. These pas
sages, with those that have been given in preceding pages, will do
for Orthodoxy's Head-Devil. But the reader may think that the

THEOLOGY OF THE BIBLE. 457
lesser Orthodox devils ought to be disposed of. We will, therefore,
now dispose of them.
In Exod. 20 : 4, we have, Heb., Not shalt thou make (or, as
Ges. says, make not) to thee phsl, (a) carved : Gr., (an) idol : Lat.,
(a) graven, or, carved : Douay, a graven (thing) : ItaL, sculpture
any : E. V., any graven image. Exod. 34 : 15, 16, 17 ; E. V., v. 15,
. . . they go a whoring after their gods, and do sacrifice unto their
gods: v. 16, . . . and their daughters go a whoring after their gods,
and make thy sons go a whoring after their gods : v. 17, Thou shalt
make thee no molten gods. Lev. 17 : 7; Heb.,,.And not shall they
slay in sacrifice more, victims to shorim, hairies, which they have
gone a whoring after them : Gr., tois mataiois, to those lying
[things] : Lat, daemonibus, to daemons : [The Lat. daemon, which
is the Gr. daimon, is defined, a daemon, good or bad, a good or
bad genius ; Lares, (household gods.) We thus learn, that the Gr.
lying [things,] called, in the Gr. of Exod. 20 : 4, idols, there called
by the Lat, graven; by the Douay, graven (thing), is here called
daemon ; and this is the Lat. word for which the Douay and E. V.
of the Old Testament so often give devil ; and for which, as we
shall see, the Rheims, and E. V. of the New Testament so often
give, devil.] The Ital. in Lev. 17 : 7 is, And they shall not sacri
fice more the their sacrifices to demonii [the same Lat. word,] de
mons : Douay, And they shall no more sacrifice their victims to
devils : E. V., And they shall no more offer their sacrifices unto
devils: Margin, "Literally, to he-goats. Many of, the heathen
deities — as Pan with his attendant Fauns and Satyrs — being repre
sented as bearing this form either wholly or in part : and the goat
being in Egypt, where various kinds of animals were wont to be
worshipped, an' especial object of adoration." — Ed. [Thus at the
very first occurrence of the word devil in the Douay, and E.V., we
learn what it means. The Hebrews, in their bondage in Egypt,
followed the idolatry of Egypt. They were now forbidden such
practice. The Douay and E. V. devils were imported from Egypt.
The Egyptians imported them from pagans farther east. Devils
means, simply, [things] of evil : the Gr. gives, lying [things.] Lev.
19:4; Heb., Not shall ye face to, or, turn towards, he alilm, [an
adjective,] those of nought, [i. e., those things of nought, meaning,
idols :] Gr., Lat., ItaL, and E. V., idols. Lev. 26 : 1 ; Heb., alili :
Gr., cheiropoieta, hand-made [things] : Lat., Douay, ItaL, and E.V.,
idols. At p. 387, 388, of this book, it is shewn, that sickness, dis
ease, is expressed in the Pleb. and the Gr., by bad breath. We

458 THEOLOGY OF THE BIBLE.
shall see in the Rheims and E. V. of the New Testament, evil
spirit, and devil, given for disease, sickness. In Exod. 15 : 26, we
have, Heb., . . . any he mhle of those diseases which I put upon
Egypt I will not put upon thee ; for I Jehovah healing thee : Dou
ay, none of the evils that I laid upon Egypt will I, &c. Deut.
7:15; Heb., And will turn aside Jehovah from thee every hli, dis
ease, or, evil ; and any mdui, of (the) diseases, of Egypt those bad
which thou hast known he will not put upon thee : Gr., every
bodily indisposition ; and all diseases of Egypt those poneras, bad :
ItaL, . . . every sickness ; and will not put upon thee any of those
wicked infirmities of Egypt, &c. : E. V., ... all sickness, and will
put none of the evil diseases of Egypt, &c. [We thus see, that dis
eases are called evils ; and we shall see, that the Rheims and E. V.
of the New Testament, call diseases devils. The meaning is, sim
ply (things) of evil.] In Deut. 22 : 19, we have, Heb., a nariie ro,
bad, or, a name of evil, [if ro here be the noun :] Gr., a name po
neron, bad : Lat., and Douay, a very ill name : ItaL, amalafama,
a bad, or, ill, fame : E. V., an evil name. Deut. 28 : 59, 60, 61 ;
E. V., great plagues . . sore sicknesses . . all the diseases of Egypt
. . . every sickness . . . every plague ; 29 : 22 . . . plagues . . . sick
nesses : the Ital. malore, a noun, is defined, evil, disease. Lev.
20 : 5 ; E. V., . . all that go a whoring after him, to commit whore
dom with Molech. Deut. 32 : 16, 17 ; Heb., They excited jealousy,
or, anger, of him by strange [things, meaning, their gods ;] by
[things] abominable they irritated him; v. 17 ; They sacrificed to
shdim, idols, not God, gods they had not known, new [gods] ad
mitting ; not shorum, (the) hairies, (he-goats, as we have seen,) of
the fathers of them : Ges., under shd, [of which shdim is the plu
ral,] citing this verse, gives for shdim, Gr., daimonia ; Lat, dae-
monia : the Gr. of v. 17 is, they sacrificed daimoniois, to divinities,
gods, goddesses, tutelary genii, causing the good or ill fortune of
men, fortune, fate, chance : [The Gr. daimonion and daimon are
defined the same : sometimes one is used, and sometimes the other :]
the Lat. word in v. 17 is daemoniis, [from the Lat. daemonium,
defined, a good genius,] to good genii : ItaL, They have sacrificed
to demonii, demons, [plural of demonic, for which Graglia's Italian
Diet, gives, devil, demon : it is the Gr. word daimon, for which the
Lat. gives daemon :] Douay, They sacrificed to devils : E.V., They
sacrificed unto devils. Judges 9 : 23 ; Heb., u, And, or, then, sent
God ru-ach roe, (a) breath bad [for, a bad temper, or, feeling,] be
tween Abimelech and between boli, (the) lords, of Shechem ; and

THEOLOGY OF THE BIBLE. 459
acted perfidiously boli of Shechem by, or, to, Abimelech : Gr., pneu
ma poneron, a breath bad : Lat., a spiritus, breath, very bad : Ital.
a spirito maligno, a breath malicious, or, hurtful : Douay, a very
evil spirit : E. V., an evil spirit : Margin, " i. e., a spirit of dissen
sion. It was sent by God, inasmuch as it was occasioned without
blame on his part, by the dealings of his providence." — Ed. [A
spirit of dissension is a breath of dissension. We shall find in the
Rheims, and E. V., of the New Testament, these'same words evil
spirit and their word devil used as meaning the same thing.]
Judges 11 : 29 ; Heb., u, Then, or, And, was, existed, ol, upon, in,
Jephtha (a) ru-ach, breath, of [i. e., proceeding from, caused by]
Jehovah: Gr., (a) pneuma : Lat., a Spiritus: ItaL, And the Spiri
to of the Lord was, existed, upon Jephtha : Douay, Therefore the
Spirit of the Lord came upon, &c. : E. V., Then the Spirit of the
Lord came upon, &c. : Margin, " He was endued with superhuman
courage, skill, and warlike qualifications." — Ed. 1 Sam. 18: 10;
Heb., And it was, occurred, the morrow, u, that, went through, or,
was poured out, ru-ach roe, a breath bad, of [from] God in, or, into,
Saul : the verse is omitted in my copy of the Gr. : Lat., (a) spiritus,
breath, of God bad invaded Saul: Douay, the evil spirit from God
came upon Saul : ItaL, the spirito wicked (sent) from God : E. V.,
same as the Douay. [Was this an Orthodox devil ?] 1 Sam. 19:9;
Heb., And was (a) ru-ach of Jehovah bad to, or, into, Saul : Gr.,
(a) pneuma of God poneron, bad: Lat., a spiritus of the Lord bad :
ItaL, the spirito wicked (sent) from the Lord was upon Saul: Dou
ay, And the evil spirit from the Lord came upon Saul : E. V., And
the evil spirit from the Lord was upon Saul. 1 Sam. 23 : 9 ; Heb.,
And knew David, that upon him Saul devising he roe, which bad :
Lat., malum, mischievous, hurtful : ItaL, male, evil, mischief: Dou
ay, evil : E. V., mischief. 1 Sam. 31 : 9; Heb., . . . house of idols
of them: Gr., Lat, Douay, ItaL, and E. V., of idols. 1 Kings
11 : 33 ; E. V., Because they have forsaken me, and have worship
ped Ashteroth, the goddess of . . . Chemosh, the god of, &c. 1
Kino-s 15:13; E. V., . . . because she made an idol. [Why did
not the Douay, and E. V., use here their word devil, used by them
before, and say, because she made a devil ?] 2 Kings 1:2; E. V.,
. . . Go, enquire of Baal-zebub the god of Ekron whether I shall re
cover of this disease : the Heb. word is hli defined, disease, an evil :
[i. e., a thing of evil, d'evil, devil, and we shall find that in the New
Test., the Rheims, and E. V., give devils for diseases.] 2 Kings
8:9- E. V., . . . Shall I recover of this disease : The Heb. word

460 THEOLOGY OF THE BIBLE.
here is the same, hli. 2 Kings 21 : 11 ; E. V., . . . aind hath made
Judah also to sin with his idols. [So that idols were (things) of
sin, the stn — adversary, (things) of evil — d'evil, devils.] 2 Kings
23 : 5 ; E. V., And he put down the idolatrous priests, &c. 1 Chron.
16 : 26 ; Heb., For all (the) gods he omem, of these peoples, alilim,
[things] of nought ; u, but, Jehovah the heavens made : the Gr.,
Lat, Douay, ItaL, and E. V., here give idols. 2 Chron. 11 : 15;
Heb., And he constituted to himself priests for (the) high places
and for (the) shorim, hairies, [i. e., for the he-goats, as we have seen,]
and for the calves which he had made : Gr., . . . for those idols kai,
even, for those lying [things,] and for those calves ha, which, &c. :
Lat., daemoniorum, of the good genii and of the calves which he
had made : ItaL, for the demoni and for the calves which, &c. :
Douay, and for the devils, and for the calves, which he had made :
E. V., the same. [So that they made their own devils:] Margin,
" i. e., Most probably for the Baalim and Ashtaroth, the idols of the
surrounding heathen, whom Jeroboam it would appear permitted
and encouraged those who pleased to worship, being willing that
they should adopt any religion they preferred if they did not re
pair to serve Jehovah at Jerusalem." — Ed. 2 Chron. 15 : 8; E.V.,
. . . abominable idols. 2 Chron. 16 : 12 ; Heb., And was diseased
Asa ... in feet of him, until upwards, (or, unto a high degree, says
Ges., under Imole, citing this v. and others) (the) hli, disease, evil,
of him ; u, but, even in (the) hli of him he sought not Jehovah. 2
Chron. 30 : 20 ; Heb., And heard Jehovah Hezekiah, and healed
those people. 2 Chron. 34 : 24 ; Heb., Thus saith Jehovah, behold,
I will bring roe bad, or, evil, . . . upon the inhabitants, &c, [i. e.,
not all evil, but, of evil, d'evil.] 2 Chron. 36 : 5 ; Heb., . . . and he
did which roe, of evil, iu (the) eyes of Jehovah God of him. Ps.
21 : 11 ; Heb., For they have turned upon thee roe, of evil : ItaL,
For they have projected del male, of the evil, &c, [i. e., of evil :
evil, in the Ital. ' of the evil ' here, is used in the abstract, not of
any particular evil ; hence its article is not to be rendered, and its
del male is to be rendered, of evil, d'evil, devil.] The E.V. is, For
they intended evil against thee. Ps. 96 : 5 ; Heb., For all the gods
he, of these, peoples, alilim, [things] of nought u, but, Jehovah the
heavens made : the Gr. here gives daimonia for the Heb. alilim ;
and the Lat. gives daemonia; and the Douay, devils : the Ital. gives
(are) idols : E. V., (are) idols. [In 1 Chron. 16 : 26 before given,
in a verse precisely the same, the Gr., Lat, Douay, ItaL, and E.V.,
give, idols, where the Heb. has the same word alilim used in this v.

THEOLOGY OF THE BIBLE. 461
Ps. 96 : 5, for which the Gr. here gives daimonia ; the Lat., dae
monia, and the Douay, devils. Shewing, as has been before shown,
that the Douay, Rheims, and E. V. word devil, in this connection,
means idol, thing of evil. In another connection we shall see that
their word devil means disease.] In Ps. 97 : 7, the Heb. words are,
first, phsl, carved [things], and then, alilim; and for this same word
used in Ps. 96 : 5, the Gr. here gives, idols ; the Lat., images ; the
Douay, the ItaL, and E. V., idols. Ps. 103 : 3 ; Heb., . . . he, that,
or, who, healeth all (the) diseases of thee. Ps. 106 : 36 ; Heb., it,
yea, they served otsbi, (the) images of idols, of them: Gr., the car
ved [things] of them : Douay, ItaL, and E. V., And served their
idols. Ps. 106 : 37 ; Heb., u, yea, they sacrificed sons of them and
daughters of them to shdim, idols : Gr., to the daimoniois of them:
Lat., daemoniis, [see before] : ItaL, to demoni, [see before] : Douay,
to devils: E. V., unto devils. Ps. 106:38; Heb., u, yea, they
poured out blood innocent, blood of sons of them and of daughters
of them whom they sacrificed to images of idols of Canaan : Gr.,
to the carved [things] of Canaan : Lat., the same : Douay, ItaL,
and E. V., to the idols of Canaan. [The Douay, and E. V., devils,
in v. 37, means the same as their word idols, in v. 36 and 38 : idols
were (things) of evil.] Ps. 115 : 4 ; Heb., otsbi: Gr., Lat., Douay,
ItaL, and E. V., idols. Ps. 135 : 15 ; Heb., otsbi : Gr., Lat., Douay,
ItaL, and E. V., idols. Isai. 2:8; Heb., And is filled (the) arts,
land, of them of alili, the works of hands of them : Gr., of disgust
ing [things], for alili: Lat., with idols: ItaL, is filled of idols:
Douay, and E. V., is full of idols : [alili is the Heb. word in several
passages before given where the Douay, and E. V., give, devils.
Why not give devils here ?] Isai. 10 : 10 ; Heb., According as, or,
like as, found hand of me I, to, or, into, or, in, (the) kingdoms of
those alii, (things) of nought, [alii is the same as alili, for which
the Douay, and E. V., have before given, devils : They give here,
idols: In v. 11, the Heb. words are alili and otsbi: the Douay, and
E. V., give, idols, for both.] Isai. 19:3; Heb., . . . and they shall
inquire at, or, turning to, he alili, those (things) of nought, of them,
and at those athim, whisperers, and at those abut, ventriloquists,
and at those idonim, foreseers [i. e., pretended foreseers :] The Gr.
has, for alili, the gods, of them, [the Gr. has before given daimo-
nioi, for alili, shewing, daimonioi means gods and goddesses, genii,]
and then gives, images, — statues, and then, those out of the ground
speaking, or, uttering sounds, and then, ventriloquists : Douay, . . .
and they shall consult their idols, and their diviners, and their

462 THEOLOGY OF THE BIBLE.
wizards, and soothsayers : ItaL, the idols, the magi, — magicians,
and the spiriti, breaths, of Python, and the indovini, conjurers,
guessers: E. V., . . . and they shall seek to the idols, and to the
charmers, and to them that have familiar spirits, and to the wiz
ards. Isai. 48: 5 ; Heb., . . . lest thou shouldst say (the) otsb of
me hath done them, and (the) carved of me, and of the molten im
age tsum, (the) precepts. Isai. 57: 5; Heb., he, those, panting
after gods, — idols — under every green tree: Gr., hoi, those, be
seeching idols : Lat., Who direct your grief on gods : Douay, Who
seek your comfort in idols : ItaL, (you) that heat yourselves, &c. :
E. V., Inflaming yourselves with idols, &c. Isai. 65 : 11 ; Heb., . .
that set in order to gd, Fortune, — the divinity Fortune, — chance —
(a) table, and fill to mni, fate, or, fortune, mmsk, wine mixed with
spices : (See Ges., citing this v., and Prov. 23 : 30) : Gr., . . . pre
paring to the daimonio (a) table, and filling to the chance, or, the
fortune [to chance, or, fortune] kerasma, mixed wine and water :
Lat., and set to Fortune a table, and pour out in offering upon it :-
Douay, that set a table for fortune, and offer libations upon it : ItaL,
That prepare the table to the (planet) Gad, and make at full cup
offerings from to pour out to Meni : E. V., that prepare a table for
that troop, — margin, or, Gad, — and that furnish the drink-offering
unto that number, — margin, or, Meni. [We see that the margins,
Gad, and Meni, are taken from the Ital. ; and so, we see that men
who have no knowledge either of the Heb. or the Gr. assume to
make marginal notes. And if James's Ecclesiastics had had any
competent knowledge either of the Hebrew or the Greek, such a
verse as they here give, and many other verses which they give,
could never have appeared in an English Bible. They seem to
have taken the Ital. Gad to mean a troop ; and the ItaL Meni to
mean number. It may be that the Ital. chose to give the Heb.
word gd, without translating it, writing it Gad ; and to give the
Heb. word mni without translating it, writing it meni ; whether
from ignorance of the meaning of the Heb. words, I can't say. It
is plain, that neither James's Ecclesiastics nor the maker of the
marginal notes, knew what the Heb. words were, or what they
meant. The Gr. word in the verse is daimonion, for which the
Douay, and E; V., have before given, the devil. There are two
Greek words, daimonion and daimon ; the first is defined by Don
negan, the Divinity Providence, a tutelary genius, the same sense,
says he, as daimon : he then says, in Ecclesiast. authors, the evil
spirit. He defines daimon, a god, or, goddess ; the tutelary genius

THEOLOGY OF THE BIBLE. 463
of a city, or of a man, causing the good, or ill fortune of men — for
tune, fate, chance: he then says, in Eccles. authors, the Devil.
These are the two Gr. words used in the New Testament : taken, of
course, from the Gr. of the Old Testament, and meaning the same
in the New Testament as they do in the Old : their meaning in the
Old Test, the reader has already become acquainted with.] In
Isai. 66 : 3, the Heb. word is aun, (a) nothing : Lat., Douay, ItaL,
and E. V., an idol. [So that the Douay, and E. V., devils are no
things.] 1 Sam. 15: 23; Heb., For (a) sin, divination [is] mri, of
contumacy, and of falsehood ; [i. e., divination is a sin of, &c. ;] and
trphim, domestic gods, [things] causing stupidity : (For trphim
Ges. gives, ' domestic gods, as if penates, [household gods,] of the
Hebrews, from which oracles were sought,' citing several passages :)
Gr., For (a) sin, augury is, anguish and distresses teraphim bring
in : ItaL, For rebellion (is like to) sin of divination, &c. : Douay,
Because it is like the sin of witchcraft, to rebel : and like the crime
of idolatry to refuse to obey: E.V., For rebellion (is as) the sin of
witchcraft, and stubbornness (is as) iniquity and idolatry : [The
ItaL, the Lat., Douay, and E. V., by their inversion, destroy the
sense.] Jer. 16:4; Heb., They shall die of diseases : Gr., of death-
producing sickness : Lat, By deaths of distempers : Douay, ... by
the death of grievous illnesses : ItaL, . . . of deaths grievous : E.V.,
of grievous deaths. Jer. 24 : 8 ; Heb., And figs he, which, bad:
Gr." ta, which, ponera, bad : Lat., and Douay, very bad figs : ItaL,
figs cattivi, wicked : E. V., evil figs. Ezek. 34 : 25 ; Heb., . . . beast
bad, hurtful, or, noxious : Gr., beasts ponera, bad : Lat., bad : ItaL,
the beasts hurtful : Douay, the evil beasts : E.V., the same. Hosea
4:17; Heb., Fascinated otsbim, of images of idols, Ephraim, enhlu,
rest to him ; (Ges. says, enhe is a verbal noun from nuh ; and says,
the original idea of nuh is, to draw breath, used for, to rest, be
quiet ; from which idea, says he, comes also the German ruhen, ru-
chen) : for otsbim in the verse, the Gr. "and Lat. give, idols : ItaL,
Ephraim (is) joined close with idols, leave him : Douay, Ephraim
is partaker with idols, let him alone : E. V., Ephraim (is) joined
to idols : let him alone. Hosea 7:1; Douay, and E. V., When I
would have healed Israel, &c. v. 2 ; Heb., ... all rout, (the) bad
nesses, evils, of them : Gr., the diaboulia, rash determinations, of
them : [Orthodoxy makes the Orthodox Devil out of the Gr. dia
bolos]. Hosea 13: 2; Heb., . . . and have made to themselves a
casting out of silver of them, k, like, according to, after, (the) un ¦
derstandings of (the) otsbim, images of idols, of them, works of

464 THEOLOGY OF THE BIBLE.
artificers of them furnished for them ; these say, sacrifice men,
calves ishqun, abound, [if from shug,] or, calves arrange, [if from
nshq ; in either case a paronomasia, probably:] Gr., and have
made to themselves choneuma, (a) cast, out of the silver of them,
kata, in proportion to, images of idols, works of artificers finished
for them : these say, sacrifice men, for calves have failed, or, are
wanting : [a paronomasia, probably. The idea expressed by the
Heb. is, they have no more understanding than their idols; and the
Gr. kata expresses the same] : Lat., and Douay, and they have made
to themselves a molten (thing) of their silver as the likeness of
idols, the whole (is) the work of craftsmen : to these they say : sa
crifice men, ye that adore calves : ItaL, . . . They say to them : the
men that sacrifice, let thorn kiss the calves : E. V., and have made
them molten images of their silver, (and) idols according to their
own understanding, all of it the work of the craftsmen : they say
of them, ' Let the men that sacrifice (Margin, " or, the sacrificers of'
men") kiss the calves.' Why did not the Douay and E. V., say,
they have made to themselves devils, the word they have often be
fore used for idols. The word devil is a mongrel word compounded
from the Lat. and Ital. de, of, and the English word evil. Accord
ing to the Ital. mode of expression of evil would be written de' evil,
of the evil ; but where two vowels come together one is struck out,
so that here it would be d'evil, of the evil ; and as before a noun
used in an abstract sense, here evil, the Ital. article is not to be ren
dered, as we have seen, the is not to bo used before evil. This gives,
for d'evil, of evil : and striking out the apostrophe, we have devil.
It means simply, of evil ; used for the principle of evil ; and in re
ference to an idol, for, (a thing) of evil. Hence devil (a thing) of
evil, is proper enough for an idol. So a disease is (a thing) of evil;
and we shall see that the Rheims, and E. V., New Testament call
a disease a devil, and diseases, devils. But whether they intended
that their word devil should be understood as, simply, (a thing) of
evil, the reader may judge for himself after we have got through
with the word devil in the Rheims and E. V. New Testament.
The principle of evil is first expressed in Scripture, figuratively,
by a serpent. There must have been a liability to err in the first
pair, or their condition would not have been a state of trial. Gen.
chapter 3.
Having now ascertained the meaning of the Greek words used
in the Gr. translation of the Old Testament for which the Douay
and E.V., of the Old Testament so often give devil, we are prepared

THEOLOGY OF THE BIBLE. 465
to understand the meaning of the same Greek words when we find
them in the Gr. of the New Testament. These words in the Gr.
of the New Testament were taken from the Gr. of the Old Testa
ment. The Greek words pneuma, breath, and pneuma poneron,
breath bad, — bad breath, for sickness, disease, bodily infirmity, will
be found in the New Testament in connection with the Gr. words
rendered ckvil in the Rheims and E. V. of the New Testament.
Mat. 4:1; Gr., Then Jesus was led upwards into the wilder
ness through that pneuma, [i. e., the breath of holiness in him],
pierasthenai, to be tried, solicited, (to evil, says Donnegan) by that
diabolos, accuser [i. e., sin, or the desires common to men :] Lat.,
diabolos: Rheims, by the spirit ... to be tempted by the devil :
ItaL, of the Spirito ... to be tried, or, solicited, from the diavolo,
evil spirit [i. e., spirit — breath — of evil] : E. V., of the Spirit ... to
be tempted of the devil : v. 3 ; Gr., ho peirazon, that soliciting to
evil : Rheims, and E. V., the tempter. Mat. 4:5; Gr., that diabo
los : Lat., diabolus : ItaL, the diavolo : Rheims, and E. V., the
devil. Mat. 4: 8; Gr., that diabolos: Lat, diabolus: ItaL, the
diavolo: Rheims, and E. V., the devil. Mat. 4: 10; Gr., stn, ad
versary : Lat, Rheims, ItaL, and E. V., stn. It is the Heb. word
stn, not translated : I therefore use the Heb. word. Mat. 4:23;
Gr., And went about all Galilee Jesus, . . . and curing every dis
ease and every bodily indisposition en, among, that people. Mat.
4 : 24 ; Gr., . . . and they brought to him all those kakos echontas,
badly having, with various diseases and tortures distressed kai,
even, or, and,' daimonized and moonified, or, epileptic, and paralytic,
and he cured them : Lat., . . . and who daemonia had : Rheims, . .
and such as were possessed by devils and lunatics, and those that
had the palsy : E. V., and those which were possessed with devils*
&c. [Here, at the very first occurrence of the Rheims and E. V.
word devils in the New Test., the Gr. of v. 23, 24, shews that devils
means diseases, or, bodily indisposition ; v. 23 saying, that he cured
.every disease and every bodily indisposition.] Mat. 5 : 37 ; Gr.,
but that over and above these touponerou, of the bad, or, of the
evil, is : Rheims, and that which is over and above is of evil : ItaL,
for that which . . proceedeth from il maligno, the devil [if we take
maligno here to be Graglia's noun,] or, from the malicious, or, hurt
ful [if we take maligno to be Graglia's adjective] : E. V., for what
soever is more than these cometh of evil. [The Gr. has here the
article tou, of the, and the Gr. poneros is most generally rendered
evil by the Rheims, and E. V. ; and if we give evil for the Greek
30

466 THEOLOGY OF THE BIBLE.
ponerou here, the Gr. is, of the evil ; and there are several places
where the Rheims, and E. V., add one to the word evil, making,
the evil one ; by which they mean, the Orthodox Devil : and only
a few days ago I heard an Orthodox clergyman use the phrase
' the evil one.' Why did not the Rheims and E. V. say here, is of
the devil, cometh of the devil, or, of the evil one ?] Mat. 5:39;
Gr., . . . oppose not to ponero, to the bad, or, to the %vil. Mat.
6:13; Gr., . . . but deliver us from tou ponerou, the evil, [that
which is bad, or, evil.] Mat. 7 : 17 ; Gr., So every tree good, fruits
good maketh : but the rotten tree fruits ponerous, bad, maketh:
Rheims, and the evil tree bringeth forth evil fruit: ItaL, but the
tree malvagio, wicked, maketh fruits cattivi, wicked : E. V., evil
fruit. Mat. 7 : 22 ; Gr., . . : . and in thy name daimonia we
have drawn forth: Lat, daemonia: ItaL, demoni : [The Gr. words
daimonion, and daimon were the words used by the Hebrews, got
by them from the Pagans and their superstitions, meaning genii of
ill fortune ; every disease being attributed to a bad genius, — dai
mon] : Rheims, and E. V., have cast out devils. Mat. 8 : 2, 3 ; Gr.,
. . . lepros, a scabby ; v. 3, . . . and was cleansed of him that lepra,
scaly state of the skin, — leprosy. Mat. 8:6; Gr., ... a paralytic
grievously tortured. Mat. 8 : 7, Gr., ... I coming, or, being come,
will cure him. Mat. 8 : 13, Gr., . . . and was cured that servant of
him: v. 14; Gr., . . . laid down and affected with fever: v. 15;
Gr., and left her, the fever. Mat. 8:16; Gr., But evening being
come, they brought to him daimonized many : and he drew forth
those pneumata, breaths, [i. e., bad breaths, diseases ; all sick
persons have bad breaths,] by (a) word, and all tous, these, kakos
echontas, badly having, he cured : [i. e., those daimonized that had
been brought to him on that occasion] : Lat, daemonia having ;
and he ejected the spiritus, breaths, by (a) word, and all (the) male
habentes, illy, or, greatly, having, he cured : [male is an adverb,
defined ill, greatly :] ItaL, many indemoniati ; and he with (the)
word turned forth the spiriti, breaths, and healed all the malati,
sick : [In this verse, all that were brought to him were daimonized,
no others were brought at that time ; and the verse closes with
Gr., he cured ; Lat, he cured : shewing, beyond cavil, that daimo
nized means sick :] The Rheims is : ... many that were possessed
with devils : and he cast out the spirits with (his) word : and all
that were sick he healed : [An attempt, by interposing a colon
after word, and the words following, to intimate that others were
brought besides those daimonized] : E. V., they brought unto him

THEOLOGY OF THE BIBLE. 467
many that were possessed with devils : and he cast out the spirits
with (his) word, and healed all that were sick [i. e., all that were
brought on that occasion ; none, but persons daimonized.] But
our Ed. could not let even the E. V. verse pass so ; and therefore
they make this marginal note : " The distinction here made betwixt
the sick and those possessed with spirits indicates that what is call
ed in the New Testament demoniacal possession was literally such,
and not merely a variety or varieties of natural disease." — Ed.
[These Editors falsely assume that a distinction is made in the
verse ; they do this for the purpose of getting at their Orthodox
idea of the meaning of the Rheims and E. V. words ' possessed with
devils ;' whereas the Gr. daimonized means, very sick, very badly
afflicted, expressed by its words, badly having, in the last part of
the verse ; and none but those daimonized, badly having, were
brought : and the fact that they were brought shews that they were
those, i. e., persons, badly having, expressed by daimonized in the
first part of the verse.]
Mat. 8:17; Gr., That might be fulfilled ho, that, spoken dia,
through, Esaias the prophet, saying : " The same, or, himself, the
illnesses of us elabe, took, and the nosous, diseases, evils, [things of
evil, devils]] bore away." Mat. 8 : 28 ; Gr., met him two daimo
nized, out of the tombs come, furious very, so as not to be able any
one to pass through that road: Rheims, and E. V.^wo possessed
with devils : v. 29 ; Gr., And lo, they cried out, &c, [i. e., the two
daimonized cried out] : v. 30 ; Gr., But there was at a great dis
tance from them a herd of young hogs many grazing : v. 31 ; Gr.,
Then hoi, those, daimones [the two daimonized] implored him,
saying : If thou draw forth, or, expel, us, turn us to go forth into
ten, that, herd ton, of those, young hogs : the Rheims is, And the
devils besought him : E. V., So the devils besought him : v. 32 ;
And he said to them : hupagete, proceed : And, or, then, they go
ing went away into that herd of those young hogs. And lo, ormese,
was excited, or, hurried forth, he, that, herd of those young hogs
by, or, at, the precipice into the sea, and apethanon, died, in those
waters : v. 33 ; Gr., And those grazing [the hogs] fled, and going
away into the city apengeilan, angeled, announced, all, and ta,
those [things] of those daimonized : Rheims, told every thing, and
concerning them that had been possessed by the devils : E.V., and
told every thing, and what had befallen to the possessed of the
devils. This incident is told by Mark as follows : Mark 5:2; Gr.,
. . . met him ek, from among, the tombs, anthropos, (a) man en

468 THEOLOGY OF THE BIBLE.
pneumati akatharto, in a breath unclean : [in a breath unclean, be
ing here used as equivalent to the Gr. daimonized, Rheims, and
E. V., possessed with devils, in Mat 8 : 28] : the Lat, in Mark 5 : 2
is, in spiritu immundo, in a breath foul : ItaL, a man possessed of a
spirito, breath, foul : Rheims, a man with an unclean spirit : E. V.,
a man with an unclean spirit : we have a marginal note here thus :
" The circumstance of Mark and Luke only mentioning one demo
niac on this occasion, while Matthew mentions two, may be ex
plained by supposing that one of the two was peculiarly fierce." —
Ed. [By this v. 5 : 2 in Mark, compared with Mat. 8 : 28, we see
that unclean, foul, breath, means the same as the Rheims and E. V.
devil ; i. e., (thing) of evil.] Mark 5:3; Gr., hos, who, the abode
had en, among, the tombs, and not with fetters no one [two nega
tives in the Gr., as in the ItaL, strengthen the negation] was able-
him to bind : [to bind the man] : v. 4 ; Gr., . . . and no one him
was able damasai to bring under the yoke, or, tame : Rheims, and
ItaL, no one was able to tame him: E.V., neither could any (man)
tame him : v. 7 ; Gr., ... I bind you on oath by God, that thou
not me put to the proof, or, torture, [a mode used of obtaining
proof:] v. 8 ; Gr., For he [Jesus] said to him : exelthe, Let go out,
that pneuma which unclean out of the man : Rheims, For he said
unto him : Go out of the man, (thou) unclean spirit : E. V., . . .
Come out of the man (thou) unclean spirit: v. 9; Gr., And he
[Jesus] asked bim [the man] : What soi, to, or for, thee (a) name ?
And he [the man] answered, saying : Legion (a) name moi, to, or,
for me : for many we are : To the word Legion we have a margi
nal note, " About 6,000 or 7,000 :" And, for Legion, ' The Union
Bible Dictionary' gives " A band of soldiers in the Roman army,
consisting of from 6,000 to 7,000 men." So that our Orthodox mar
ginal note-maker would have us understand, that there were 6,000
or 7,000 Orthodox devils in this man : v. 10 ; Gr., And he [the
man] implored him [Jesus] much, that not them [i. e., him ; he
called his name Legion] he would banish out of tes choras, this, or,
the, country: v. 11 ; Gr., But there was there near the mountains
a herd of young hogs great grazing : v. 12 ; Gr., And implored him
[Jesus] all those daimones, [i. e., the Legion that the man called
himself; i. e., the man implored him : and daimones here means,
the same as the breath unclean, in v. 2 and 8 of this narrative,]
saying : Send us into tous, those, young hogs, that into them we
may enter : Lat, And besought (the) spiritus, breath, or, breaths,
[i. e., the foul breath, in v. 2 and 8 of the Lat.,] &c. : Douay, And

THEOLOGY OF THE BIBLE. 469
the spirits besought him, [i. e., the unclean spirit in v. 2 and 8 of
Douay : there was but one bad breath ; but after the man called
his name Legion, the plural is used in the Gr., and the Douay,] &c.
The Ital. in v. 12 has demoni, meaning the same as the one spirito,
breath, foul, in v. 2 and 8 of the Ital. : E. V., And all the devils
besought him, [meaning the same as the ' unclean spirit' in v. 2
and 8 of the E. V. ; which verses shew that there was but one un
clean spirit, — breath,] &c. : v. 13 ; Gr., And gave way to, or, com
mitted, or, handed over, them immediately Jesus. And going out
those breaths unclean [i. e., that breath unclean, — the lunacy, mad
ness, with which the man was afflicted, used here in the plural, in
accord with the name, Legion, the man had given himself,] they
entered [i. e., the man's lunacy, madness, craziness, entered] into
those young hogs : And was excited, or, hurried forth, he, that,
herd by, or, at, the precipice into the sea : they were as, in com
parison with, 2,000 : and epnigonto, they were suffocated, strangled,
in the sea. [Nothing is said of the unclean spirits, E. V., devils,
in v. 12, leaving the hogs : so that we have as 2,000, Margin, 6,000
or 7,000 unclean spirits, bad breaths, E. V. devils in v. 12, suffo
cated, strangled, in the sea ! I had never before translated these
verses : and I think the reader will enjoy as good a laugh as I did
while rendering them. One would think that Orthodox devils
would have known enough to quit the hogs before the hogs got
their noses under water. But instead of that, they held on in the
hogs, and were suffocated in the hogs. They must have been as
much out of their wits as Legion* was. The man here spoken of
was a lunatic, or madman ; and Jesus complied with his lunatic
suggestion, and sent his lunacy, — madness — into the hogs, and they
broke, and pitched into the sea. The miracle was a striking one ;
and was well calculated to cast ridicule on the superstitious notion
of daimonia then prevailing among the Hebrews, derived by them
from the Pagans.]
Mark 5 : 15 ; Gr., And they [that grazed the hogs] come to
Jesus, and see that daimonized seated and clothed, and in his right
senses, who having had the legion : and they were afraid : Rheims,
and they see him that was troubled with the devil, sitting, clothed,
and well in his wits : ItaL, and see the indemoniato, the daemoniz-
ed, that sat, and was clothed, and he that had the legion to be in
good sense, &c. : E. V., and see him that was possessed with the
devil, &c. [This verse again shews, that there was but one bad
breath ; Rheims, and E. V., in this v., devil ; Rheims and E. V., in

470 THEOLOGY OF THE BIBLE.
verse 2 and 8, an unclean spirit, unclean spirit] I now return to
Matthew. Mat. 9:2; Gr., And lo, they brought to him (a) para
lytic upon (a) bed laid down : and seeing Jesus the faith of them,
he said to the paralytic, &c. : v. 12 , Gr., . . . Not need have hoi,
those, being strong, of (a) physician, but those kakos echontes,
badly having : Rheims, They that are in health need not a physi
cian, but they that are ill : E. V., They that be whole need not a
physician, but they that are sick. Mat 9 : 20 ; Gr., And lo, (a)
woman having a bloody flux twelve years, &c. : v. 22 ; Gr., . . .
the faith of thee sesoke, hath brought back safe, or, saved from
death, thee. Mat. 9 : 27 ; Gr., . . . followed him two blind, crying
out, &c. : v. 28; Gr. . . . came to him hoi, these, blind [the two
spoken of in v. 27,] &c. v. 30 ; Gr., And were opened of them the
eyes ; and charged them strongly Jesus, saying : See ye no one let
know. Mat. 9 : 32 ; Gr., . . . they brought to him anthropon, (a)
man, dumb daimonized : Rheims, and E.V., a dumb man possessed
with a devil : ' a dumb daimonized' is expressed in Mark 9 : 17, by
the Gr., ' having pneuma alalon] a breath not speaking : [a very
apt expression, and in perfect accord with the Heb. mode of speak
ing :] Lat, having spiritum, (a) breath, mutum, defined mute,
dumb, speechless : [Wherever I have given several words for a Heb.
or Gr; word, and wherever, without giving the Heb. or Gr. word,
I have given several words, sometimes with or between them, they
all are definitions given in the Lexicons.] The Ital. of Mark 9 : 17
is, a spirito, breath, mutolo, dumb : Rheims, having a dumb spirit :
E. V., which hath a dumb spirit : [i. e., a dumb breath, a breath
not speaking.] And in Luke 11 : 14, the Gr. is, And he was draw
ing forth (a) daimonion, and auto, it, was dumb: [A daimonion
dumb, here, means the same as, a breath not speaking, in Mark
9 : 17 :] but it occurred, that daimonion being drawn forth, spoke
that dumb : the Rheims here is, And he was casting out a devil,
and the same was dumb ; and when he had cast out the devil, the
dumb spoke : E. V., And he was casting out a devil, and it was
dumb. And it came to pass, when the devil was gone out, the
dumb spake. [Do some Orthodox devils have the faculty of speech ;
and are some dumb ?] I return to Matthew.
Mat. 9 : 33 is, Gr., And being drawn forth that daimonion,
spoke that dumb: v. 34 ; Gr., But the Pharisees said : en, through,
by means of, that chief of the daimonia he draweth forth the dai-
monia : v. 35 ; Gr., And made the circuit of, visited all round
about, those cities and those villages . . . curing every disease and

THEOLOGY OF THE BIBLE. 471
every bodily indisposition en, among, the people. [This, of course,
included the daimonized ; Rheims, and E. V., the possessed with
devils : proving, beyond cavil, that the Rheims, and E. V., word
devils means, diseases.] Mat. 10:1; Gr., And having called to
him the twelve learners, disciples, of him, he gave to them privi
lege kata, against, or, concerning, pneumaton, breaths, unclean,
(Rheims, and E.V.,^here, unclean spirits,) so as to draw forth them,
and to heal every disease and every bodily infirmity : [These words,
again, include, of course, daimonized ; Rheims, and E.V., possessed
of devils, (things) of evil. The E. V. inserts in Italics against,
and the Margin inserts over. Why insert either of these words in
Italics ? The Gr. uses kata.] Mat. 10:8; Gr., (Those) being ill
cure, lepers cleanse, dead awake, or, raise up, daimonia draw forth :
[This is simply a repetition in other words, of the privilege, or,
power, he gave them by the words he used in v. 1.] : the Rheims,
and E. V., here have, devils, in place of their words, unclean spirits,
in v. 1. Mat. 11 : 18 ; Gr., Came, for, John, neither eating, nor
drinking : and they say : (a) daimonion he hath : Lat., daemonium :
Rheims, and E.V., he hath a devil. Mat. 12 : 10, 13 ; E.V., a wither
ed hand restored whole. Mat. 12 : 15 ; Gr., . . . and followed him
crowds great, and he cured them all. Mat. 12 : 22 ; Gr., Then was
brought to him (a) daimonized blind and dumb and he cured him,
so that the blind and dumb kai, both, to speak kai, and, to see :
Rheims, and E. V., one possessed with a devil, blind and dumb.
Mat. 12 : 24 ; Gr., . . . houtos, this, not draweth forth ta, those, or,
the, daimonia, (or, simply, daimonia) unless en, through, that Beel
zebub, chief of the daimonion : Rheims, and E. V., devils, by the
prince of the devils. Mat. 12 : 26 ; Gr., And if stn stn draw forth,
or, drive out, upon himself he is divided, &c. Mat. 12: 27 ; Gr.,
And if I through Beelzebub draw forth ta daimonia, those sons of
you through whom draw they forth ? therefore they of you shall be
judges : v. 28 ; Gr., But if I through pneumati /Theou, (a) breath
of God, draw forth ta daimonia, ara, then, as a consequence, eph-
thasen, hath come beforehand, upon you that kingdom which of
God : Rheims, But if I by the Spirit of God cast out devils, then
is the kingdom of God come upon you : See E. V.
The Lat., Douay, ItaL, and E.V. write, Beelzebub. In the Heb.
it is compounded of two words, hi and zbub. In Isai. 46 : 1 we
have, Pleb. Fell down, or, was prostrated, bl : Gr., Fell Bel. Jer.
50 : 2 ; Heb., ... is captured bbl, Debet, is made ignominous, bl.
Jer. 51 : 44 ; Heb., And I will visit upon bl in bbl : the Lat., Dou-

472 THEOLOGY OF THE BIBLE.
ay, and E. V., write Bel in Babylon. Ges. says, bl is a contraction
of bol, lord, master ; and that bl was a chief god of the Babyloni
ans, worshipped in the tower of Babel, citing the above verses : and
he says : " The Greek and Roman writers compare him with Jupi
ter, in accordance with the peculiar Babylonian theology, in which
all rested on the worship of the stars, the planet Jupiter, Stella
Jbvis, which the Shemitic nations worshipped supremely as a good
demon and the author and guardian of all good fortune. It is
threfore called by the Arabians ' Greater Fortune.' The planet
Venus was worshipped with this planet. The devotion to this
worship is shewn by the proper names of the Babylonians com
pounded with the name bl, — Bel, as blshatsr, Belshatsar ; bltshatsr,
Belteshatsar." Under bol he says, " With'the prefixes he, b, and I,
by way of eminence, bl is the name of an idol of the Phoenicians,
especially of the Tyrians : it was their principal deity, also wor
shipped with great devotion together with Astarte, by the Hebrews,
especially in Samaria ;"' citing Judges 6 : 25, 28 ; 1 Kings, 16 : 32 ;
18 : 22, 25 ; 2 Kings 10 : 18 ; and verses following, and others ; and
citing Zeph. 1:4; where the Heb. is, Yea, or, and, I will extend
hand of me ol, upon, Judah and upon all inhabiting Jerusalem, and I
ekrt, [causal form of the verb krt which we have had in Numb. 23 :
10, and many subsequent passages,] will cause to perish, fail, to be
extirpated, destroyed, cut off, from this place [Jerusalem] shar,
(the) left behind, or, remaining, of he bol, that Bel, at, with, or, the
very, name he, of those, kmrim, idolatrous priests, (see Ges., kmr,
citing this verse and others), withAe, these, priests. The Hebrews,
as the Bible shews, from the time they left Egypt, frequently fell
back into the idolatry of Egypt ; and suffered severe punishments
for it. In the Babylonish captivity they fell into the idolatry of the
Babylonians ; and they brought that back with them. And under
bol, Ges. gives bol gd, so called, says he, ' from the worship of gd,
Fortune, situated at the foot of Her'mon near the source of the Jor
dan.' The other Hebrew word of which Beelzebub is compounded
is zbuh, a fly, from its buzzing, from the verb zbb, an onomatopoietic,
to hum, to buzz ; German, summen. Under bol Ges. gives ' bol zbub,
worshipped by the Philistines of Ekron, as if the fly-destroyer.'
The Union Bible Diet [Orthodox] says, ' Beelzebub was an idol
god of the Ekronites.' 'There is reason to believe he was one of
the chief gods of the heathens, and hence the prince or chief of
, devils is called Beelzebub.' Thus it is that Orthodoxy inverts, and
so perverts, the Scripture. The Douay, Rheims, and E. V. word

THEOLOGY OF THE BIBLE. 473
devil, is the word they choose to use for idols, and for diseases.
Mat. 12 : 43 ; Gr., When but that unclean pneuma, breath, be gone
out from the man, &c. ; Rheims, and E. V., When the unclean
spirit is gone out of a man : v. 45 ; Gr., Then he [the man] goeth
and taketh to himself with himself, seven other pneumata, breaths
[i. e, bad breaths, for, tempers, feelings] ponerotera, more bad, than
himself [i. e., he is worse than he was before,] and entering in [to
his house, to which he says in v. 44, ' I will return'] he dwelleth
there : [The Gr., participle and verb are both in the singular] :
Rheims, seven other spirits more wicked than himself, and they
enter in and dwell there : E. V., the same. Mat. 13 : 19 ; Gr., Of,
or, as to, every hearing that word of this kingdom, or, the word of
the kingdom, and not learning, cometh ho poneros, that bad, cor
rupt, depraved, [a personification of sin] and snatcheth, or, carrieth
off, &c. : Rheims, . . . and understandeth (it) not, there cometh the
wicked (one), and catcheth away, &o. : E. V:, the same. Mat.
13 : 27, 28 ; v. 27 ; Gr., . . . kurie, master, or, Lord, not good seed
hast thou sown in this thy field ? Whence then has it these tares ?
v. 28, ho, he, but, said to them: echthros anthropos, an enemy-man,
or, a hostile man, this hath done: Rheims, and E. V., An enemy
hath done this. Mat. 13 : 38, 39; v. 38 ; Gr., But, or, indeed, the
field is the%world : but the good seed, these are the children of the
kingdom : but the tares, are the children of the evil [of evil, called
in the Gr. of v. 28, an enemy-man] : Rheims, and E. V., the chil
dren of the wicked (one) : v. 39 ; Gr., But, or, indeed, that enemy
which sowing them is that diabolos, accuser [i. e., evil, or, sin] :
Rheims, and E. V., is the devil. Mat. 14 : 14 ; Gr., And going out
Jesus, he saw (a) great crowd, . . . and he cured tous, those, sick
of them : v. 35 ; Gr., . . . they sent unto all that round about coun
try, and brought to him all tous, those, kakos echontas, badly hav
ing : [equivalent to, having devils, as elsewhere expressed by the
Rheims and E. V.] : Rheims, and E. V., all that were diseased.
Mat. 15 : 22; Gr., And lo, (a) woman . . . kurie, master, or, Lord,
Son of David : this daughter of me is kakos, badly, daimonized :
Rheims, my daughter is grievously troubled by a devil : E. V., is
grievously vexed with a devil : v. 28 ; Gr., ... 0 woman, great of
thee this faith : let it be to thee as thou wishest. And was cured
this daughter of her from that hour : Rheims, and her daughter
was cured from that hour : E. V., was made whole from that very
hour. Mark gives this incident thus : Mark 7:25; For, having
heard (a) woman concerning him, of whom had the daughter of

474 THEOLOGY OF THE BIBLE.
her pneuma akatharton, a breath unclean: [equivalent to theGr.,
Rheims, and E. V., above given from Mat. 15 : 22] : Rheims, and
E. V., had an unclean spirit. Mark 7 : 26 ; Gr., . . . and she be
sought him that the daimonion [i. e., the breath unclean : Rheims,
and E. V., unclean spirit, in v. 25] he would draw forth out of the
daughter of her. Mark 7:29; Gr., And he said to her : Dia, by
reason of, that saying go forward : is gone forth the daimonion
[i. e., the_ breath unclean] out of the daughter of thee : Rheims,
and E. V., . . . For this saying go thy way, the devil is gone out of
thy daughter. Mark 7 : 30 ; Gr., she found that daimonion [the
breath unclean in Mark 7 : 25] gone out : Rheims, and E. V., the
devil gone out. [In Mat. the Gr. has, first, (c. 15 : 22), badly dai
monized ; and then (v. 28), her daughter was cured. In Mark the
Gr. has, first, (v. 25), a breath unclean ; and then, (v. 29), is gone
forth that daimonion : so that daimonion and breath unclean mean
the same : and from Mat. 15 : 22, 28, it is apparent that, to be bad
ly daimonized ; Rheims, troubled by a devil ; E. V., vexed with a
devil, is, simply, a disease, to be cured : it may mean a very bad
disease.] Mat. 15 : 30; Gr., And came to him crowds great, hav
ing with themselves lame, blind, dumb, crooked, and others many,
. . . and he cured them,
[We have had before, Mat. 9 : 32 ; Gr., ' a man dumb daimon
ized ; ' Rheims, and E. V., ' a dumb man possessed with a devil.'
In this v. Mat. 15 : 30, the single word dumb is used, equivalent to
' a man dumb daimonized ; ' Rheims, and E. V., ' a dumb man pos
sessed with a devil.']
Mat. 17 : 15 ; Gr., kurie, master, pity of me the son, for he is
epileptic, and kaksb paschei, badly suffereth : many times, for, he
falleth into the fire, and many times into the water: v. 18; Gr.,
And chided him [the child] Jesus, and went forth from him that
daimonion, [i. e., that epilepsy], and was cured the child from that
hour : Lat., And chided him Jesus, and went out from him (the) dae-
monium : Rheims, And Jesus rebuked him, and the devil went out
of him : ItaL, And Jesus sgridb chided, scolded, rebuked, the de-
monib, and'egli, it, or, he, [it is both] went forth from him : E. V.,
And Jesus rebuked the devil, and he departed out of him. [The
E. V. preferred to follow the Ital. here, rather than the Lat. or the
Rheims, and to say, ' rebuked the devil,' for the Ital. rebuked the
demonic James's Ecclesiastics frequently availed themselves of
a choice between the Lat. or the Rheims, and the ItaL, and be
tween the Lat. or the Douay, and the Ital. Here we see that one

THEOLOGY OF THE BIBLE. 475
afflicted with the epilepsy was said to have a daimonion: the
definitions of this word as a noun have been before given : Donne
gan says, it is the neuter of the adjective daimonios ; and he de-
tines daimonios, sent by the gods, or, fate : the Rheims, and E. V.
word here, for epilepsy, is devil.] Mat. 17:19; Gr., Then coming
the disciples to Jesus in private, they said : Why we not were able
to draw forth auto, [neuter,] it? (In Luke 11 : 14, before given,
the Gr. is auto, it ; and the E. V. there is it.) Mat. 17:21; Gr.,
However, this species [daimoniou for, of disease, Rheims and E. V.,
devil, i. e., d'evil, of evil,] is not drawn forth except by means of
prayer and fasting. Mat. 19:2; Gr., And followed him crowds
great ; and he cured them there.
It is unnecessary to give all that is said in reference to this mat
ter by the other three evangelists, well 'angelers, messengers of the
gospel, the good tidings. They and Mat. each wrote the same one
gospel. Mark 1 : 23 ; Gr., And there was in the synagogue of them 'a
man en, in, (a) pneuma unclean and he [the man] raised a loud out
cry : v. 25 ; Gr., And chided him [the man] Jesus, saying : Re
press, or, be silent, and exelthe, go out, of him, [personifying the
unclean breath ; unless exelthe be the 3d person sing., exelthe, of the
2d aorist ; in which case it would be, and it, the unclean breath,
went out of him ; and from Mat. 17 : 18, before given, this is most
likely the true rendering] : v. 26 ; Gr., And sparaxan, having tug
ged, him that pneuma unclean, and having vociferated in voice, or,
sound, great, exelthen, it went forth, out of him. [What can voci
ferate but the breath ? The word tug is peculiarly applicable to
the breath : Webster defines it, to pull or draw with great effort.
It is plain that here it was the breath that tugged] : Rheims, And
the uncle an spirit tearing him, and crying with a loud voice, went
out of him : See E. V. Luke, in 4 : 33, 35, gives this same incident
thus : And in the synagogue was (a) man having (a) pneuma of
(a) daimonion unclean : (Mark 1 : 23, gives only, (a) man in a
pneuma unclean : of course the expression in Luke means no more.)
In Luke 4 : 33, the Rheims gives, a man who had an unclean devil :
ItaL, a man, which bad a spirito of the foul demonio: E.V., a man,
which had a spirit of an unclean devil. And in Luke 4:35 the
Gr., is : And chided him [the man] Jesus, saying : Repress, or, be
silent, and exelthe out of him. [See Mark 1 : 25 above.] And hav
ing thrown down him that daimonion (Mark, that breath unclean ;
the man was epileptic, of course,) into midst, exelthen, it went out

476 THEOLOGY OF THE BIBLE.
from him, not any having wounded him : [i. e., the man was not
wounded by his fall] : Rheims, . . . And when the devil had thrown
him into the midst, he went out of him, and hurt him not at all :
See E. V. In Mark 1 : 27, the Gf. is, kai, even, the pneumasi,
breaths, unclean: Rheims, and E. V., even the unclean spirits.
Mark 1 : 32 ; Gr., . . . they brought to him all those badly having,
kai, even, the daimonized : Rheims, all that were ill and that were
possessed with devils : See E. V. Mark 1 : 34 ; Gr., And he cured
many badly having in, or, with, various diseases, kai, even, or, and,
daimonia many drew forth, and not permitted lalein to talk, prate,
babble, those daimonia, [equivalent, as appears above, to unclean
breaths, i. e., he forbade them from whom he had drawn forth bad
breaths to talk or, babble,] hoti, that, they knew him : [We thus see
that it was not Orthodox devils that he suffered not to talk, but
the persons he had cured :] Rheims, devils, . . ' because they knew
him : ' E. V., the same. [Not the sense at all. On several other
occasions Jesus says : See ye tell no man, &c, as in the 44th v. of1
this very chap. These persons, after being cured, knew who he
was by the miracles he performed by curing them :] and the mar
gin to verse 34 is, " Or, to say that they knew him." Mark 1:39;
Gr., And en, he went, preaching en, in, the synagogues of them, eis,
into, all Galilee, and the daimonia drawing forth : [daimonia, as we
have seen, is equivalent to, unclean breaths : for sicknesses, diseases :
and here the single word daimonia is applied to all Galilee. Of
course there were various kinds of diseases in Galilee, including
daimonized :] Rheims, . . . preaching, . . . and casting out devils :
E. V., devils. Mark 1 : 40 ; E. V., ... a leper : v. 41 ; E. V., . . be
thou clean : v. 44 ; E. V., . . . See thou say nothing to any man. I
give here Luke 4 : 40, 41 ; Gr., But, or, however, going under, the
sun, all as many as had being ill with diseases various, brought
them to him : who, but, to one each of them the hands putting on,
cured them. 4 : 41 ; Gr., exercheto de kai, He caused, or, raised.
but yet, or, indeed, daimonia [equivalent, as before seen, to breaths
unclean] from many vociferating and saying : hoti, that, thou art
that Christ, that Son of God, kai, and, or, but, chiding, not he per
mitted them lalein, that they knew the Christ him to be. [Exer
cheto is from exarcho, defined by Donnegan, among other defini
tions, to cause ; to raise, as a wailing :] Rheims, And devils went
out from many, crying and saying : Thou art . . . And rebuking
(them) he suffered them not to speak ; [Who ? Orthodoxy's devils ?
or the unclean breaths, Rheims, and E.V., unclean spirits, of v. 36 ;

THEOLOGY OF THE BIBLE. 477
or, rather, the persons who had been cured of unclean breaths ?]
for they knew that he was Christ : E. V., And devils also came
out of many, crying out, and saying . . . And he, rebuking (them),
suffered them not to speak : for they knew that he was Christ :
Margin, " Or, to say that they knew him to be Christ." Mark
,3 : 15 ; Gr., to cure diseases and draw forth the daimonia : Rheims
and E. V., to cast out devils : v. 21 ; Gr., . . . they said, hoti, that,
exeste, he was out of his natural state of mind, deranged : Rheims,
He is become mad : ItaL, He is out of himself: E. V., He is beside
himself. Mark 3:22; Gr., . . . they said, hoti, that, Beelzebub he
hath, and that through to, that, chief of the daimonion he draweth
forth the daimonia. Mark 3 : 30 ; Gr., . . . that they said : a
pneuma unclean he hath : [equivalent to, Beelzebub he hath,
in v. 22.] Mark 5 : 2, 3, 4, 8, 9, 10, 11, 12, 13, 15, are given under
Mat. 10 : 28. Mark 6:7; Gr., ... and he gave to them [the 12]
exousian privilege, or, power, of those breaths which unclean. [The
whole exousia he gave them was, of unclean breaths : and that
these words 'of unclean breaths,' included daimonia is proved by
what they did] : v. 13 ; Gr., And daimonia many they drew forth,
&c. Read in E. V., v. 55, 56. Mark 7 : 25, 26 ; Gr., ... a woman
of whom had the little daughter of her (a) pneuma unclean : v. 26
Gr., . . . and she implored him that the daimonion, [the unclean
breath in v. 25] he would draw forth from that daughter of her
Rheims, v. 25, an unclean spirit : v. 26, the devil : E. V., the same,
Mark 7 : 32 ; Gr., And they brought to him a dumb tongue tied
&c. Mark 8:33; Gr., he chided, or, censured, Peter, saying : Re
tire behind me stn, adversary : Margin, Adversary. Mark 9:17
Gr., ... I have brought the son of me to thee, having a pneuma
alalon, a breath not _speaking : Rheims, having a dumb spirit
E. V., which hath a dumb spirit : [equivalent to Mat. 9 : 32, where
we have, Gr., ... (a) man dumb daimonized : Rheims, and E. V.,
a dumb man possessed with a devil.] Mark 9: 18; Gr., And
wherever him katalabe, it may overtake, or, seize, or, attack, (as a
distemper, says Donnegan,) it bursteth him, and he foameth, and
trizei, hisseth, uttereth a shrill inarticulate sound through the
teeth, and he is parched, or, dried up : Rheims, and E. V., . . .
wheresoever he taketh him, &c. : v. 21 ; Gr., . . How long time is it
that this gegonen, is happened, to him ? Ho de eipe, He but said,
from a child : v. 22 ; Gr., And many times him kai, even, into (a)
fire ebale it hath struck down, or, thrown : Rheims, And oftentimes
hath he cast him into the fire : ItaL, hath cast : E. V, ... it hath

478 THEOLOGY OF THE BIBLE.
cast [In v. 18, the E. V. follows the Rheims, and gives he for the
same Rheims, and E. V., dumb spirit, Gr., breath not speaking.
In v. 18 the Ital. is esso, it] : v. 25 ; Gr., ... he chided the pneuma
unclean, saying : That breath which alalon, not speaking, and
dumb, I to thee command, &c. Mark 9 : 26 ; Gr., And vocifer
ating, and greatly tugging him, exelthe, it went out, and he be
came just as dead, so that many to say hoti, that, apethanen, he is
dead : ItaL, And (the demonio) cried, &c, . . . and (the little boy)
became as dead : [Were it not that the Ital. inserts ' the little boy,'
we should have the demonio dead ; and Graglia gives both devil
and demon, for demonio : the Rheims has, he went out of him, and
he became as dead : [This would make a Rheims devil as dead] :
E. V., And (the spirit) cried . . . and he was as one dead : [The
Rheims, and E. V., having he in v. 18, for this same dumb spirit of
theirs.] Luke 5:15; Gr., . . . and came together crowds great to
hear, and to be cured hupo, under, or, by, him from the illnesses of
them. Luke 7 : 21 ; Gr., In the same hour but he cured many from
diseases and plagues and pneumaton poneron, breaths bad, — bad
breaths : Rheims, ... he cured many of (their) diseases, and hurts,
and evil spirits : ItaL, . . of infirmity . . and spiriti maligni, breaths
hurtful : E. V., ... he cured many of (their) infirmities and plagues,
and of evil spirits. [Here the Rheims was too correct for the E.V. :
the Rheims has it right here, — he cured many of (their) diseases,
and evil spirits : [evil spirits is equivalent to the Rheims and E. V.
devils, and to their unclean spirits, which we have so often had be
fore, for the Gr., unclean breaths. This v. in Luke shews, that the
Gr. unclean breaths, bad breaths ; Rheims, and E. V., unclean
spirits, evil spirits, means sicknesses, various kinds of disease.]
Luke 8:2; Gr., And women some, or, certain, which had been
cured from pneumaton poneron, breaths bad, and illnesses: Maria
lie, which, being called Magdalene, from hes, whom, daimonia, dis
eases, seven had gone forth. [Shewing, either that she had had
many diseases, or that she had been very abandoned.] Luke 8:27;
Gr., ... (a) man certain out of the city, hos, who, had daimonia
from times long : E. V., had devils : Rheims, a devil. In Luke
8 : 29, we have, first, '¦pneuma unclean,' and then, by ' the daimon,
given as meaning the same as ' the pneuma unclean : ' Rheims,
'the unclean spirit' ... by 'the devil:' E. V., the same. Luke
9: 1, 2, v. 1, . . . gave them power, and privilege Upon all the
daimonia, kai, yea, or, and, diseases, to cure : v. 2 ; Gr., And he
sent them to preach the Kingdom of God, and to cure tous, those,

THEOLOGY OF THE BIBLE. 479
being ill, [' to cure those being ill ' covers all that is expressed by
the language of verse 1. Our word and, if we give and for kai in
v. 1, is constantly used in Scripture, and even by us in our lan
guage, between words meaning the same thing, and also between
phrases meaning the same thing.] Luke 10: 9; E. V., And heal
the sick that arc therein. Luke 13 : 11 ; Gr., And lo, a woman
there was, having (a) pneuma, breath, of illness: Rheims, and
E. V., a spirit of infirmity.
John 5: 3 ; Gr., In these lay (a) multitude great of those being
ill, &c. : v. 4, . . . hugies, healthy, sound, whole, became, with what
ever he possessed malady : v. 5, Gr., There was, but, or, however,
a certain man there thirty-eight years echon, holding, possessing,
in the illness : v. 9 ; Gr., And immediately became hugies ho, that,
man : v. 10 ; Gr., Said therefore the Jews to that cured, &c. : v.
13 ; ho, he, but, having been cured not knew who it is. John 6:2;
Gr., And followed him (a) crowd great, because having perceived,
or, attended to, of him ta, those, proofs ha, which, he had done, or
performed, upon those being ill. John 6 : 70 ; Gr., . . . and of you
one (a) diabolos, accuser, is. John 7 : 20 ; Gr., Answered ho, that,
crowd, and said : (a) daimonion thou hast : who thee seeketh to
kill ? John 8 : 44 ; Gr., Ye out of (a) father that diabolos, accuser,
[sin,] are : v. 46 ; Gr., Who of you convicteth me peri, of, in re
spect to, sin ? [i. e., the diabolos, accuser, of v. 44] : Rheims, Which
of you shall convince me of sin? E. V., Which of you convinceth
me of sin : Margin : " convicts would probably better express the
idea." — Ed. John 8 : 48 ; Gr., . . . not well say we, hoti, that, (a)
Samaritan art thou, and (a) daimonion hast ? v. 52 ; Gr., Now we
know hoti, that, (a) daimonion thou hast. John 10 : 20 ; Gr., Said
de, but, many of them : daimonion [a daimon of ill fortune] he hath,
and mainetai, is become frenzied : [Hence again we learn, that, to
be frenzied, was, with the supertitious people, to have a genius, —
demon — of ill fortune, — one of their evil genii]: Rheims, and E.V.,
He hath a devil, and is mad. John 16:8; Gr., . . . elegxei, he will
convict the world peri, concerning, sin, and concerning dikaiosune,
justice, [justness], rectitude of character, the practice of rectitude,
and concerning kriseos, discrimination, decision, judgment : v. 9 ;
Gr., Concerning sin, men, indeed, hoti, that, not they believed in me :
v. 10; Gr., Concerning dikaiosune, indeed, hoti, that, or, because,
hupago, I am brought down, or, under, or, subjected, pros, by, or,
to, or, for, or, on account of, the Father of me, and not as yet will
ye see me : v. 11:; Gr., . . . Concerning, indeed, kriseos, hoti, that,

480 THEOLOGY OF THE BIBLE.
or because, that ruler of this world [sin] kekritai, is discriminated,
judged, passed sentence on. [It is plain from these verses that
' that ruler of this world,' Rheims and E. V. ' the prince of this
world,' means, sin. And it is said, Christ died for our sins! He
thereby discriminated, judged, passed sentence on, sin, for all those
who believe in him. And it is said : he was buried. 1 Cor. 15:3,
4 ; ' he died for our sins ; and he was buried.' The verb hupago,
used in v. 10, is compounded of hupo, under, and ago, to bring ;
and is defined, to bring under, to bring down. The proper signifi
cation of the Gr. preposition hupo is, under ; and sub, under, is the
Lat. preposition used for it. Accordingly the Hed. Lex., and
Scbrevelius's Lex., both which render Greek into Latin, for this Gr.
verb hupago give subjicio and subdo. Ainsworth defines subjicio,
to lay under, put under ; and defines subdo, to put under. And in
Valpy's Gr. Grammar by Anthon, p. 248, it is said that hupo indi
cates subjection, and the instrument under Which the effect is pro
duced. This verb hupago, has no such sense as go, used by the
Rheims, and E. V., in this verse John 16 : 10. The Gr. verbs sig
nifying to go are, poreuomai, as in Acts 20: 22, where Paul says,
poreuomai, I go, to Jerusalem : erchomai, and iemi, also, are Gr.
verbs signifying, to go: and at p. 158 of the said Greek Grammar,
" iemi, to go," and the different parts of it, are given. The Gr. has
also, the verb eimi, to go,- given by the Lexicons, as well as the
verb eimi, to be ; and they are both given in the said Grammar.
Jesus, plainly, in this verse John 16 : 10, is fore-shadowing
his death and burial. ' I,' in the verse, can only mean, he as he
stood before his disciples ; as in the verses before given from 1 Cor.
15 : he died ... he was buried.] The Rheims, in John 16 : 10, has,
because I go to the Father ; and you shall see me no longer : E. V.,
because I go to my Father, and ye see me no more. [Cogitate,
reader, what Orthodoxy would have us understand by this.] John
17 : 15 ; Gr., Not ask I that ares, thou shouldest take away, make
away with, them out of the world, but that thou shouldest guard,
or, preserve, them from tou ponerou, from evil : [tou not to be ren
dered, because evil is here used in an abstract sense : and we have
had numberless instances where the Douay, Rheims, and E. V., do
not render the article.] The Rheims here is, . . . but that thou
shouldst keep them from evil : [Not rendering the article :] E. V.,
from the evil : Margin, " the evil one." [It is not said who makes
this note.] John 18 : 23 ; Gr., . . . If kakos, badly, I have spoken,
testify concerning the bad : Rheims, and E.V., . . evil, . . of the evil.

THEOLOGY OF THE BIBLE. 481
John's verse, 6 : 2, before given, given by the Rheims and E.V.
thus : ' And a great multitude followed him, because they saw the
miracles which he did on them that were diseased,' covers the
whole extent and variety of diseases and infirmities, and necessarily
includes those said to be daimonized. And John does not give any
verse from which any distinction as to daimonized can be pretend
ed. And accordingly, our Editors do not venture in all John to
attempt the distinction they attempt in their marginal note to- Mat
8 : 16, and which I gave under that verse.
Acts 8:7; Gr., For many having pneumata, breaths, unclean,
boonta, [agreeing with pneumata], uttering loud cries with great
voice [of course it was the breath of those who had unclean breaths]
exercheto [from exarcho] commenced ; de, indeed, many paralytic
and limping were cured : [We have seen that for lunatic, used
for epileptic, the Rheims, and E. V., give, possessed with a devil] :
Lat, who had spiritus, breaths, foul, begging earnestly exibant,
went out, or, were got rid of: Rheims, For many of them who had
unclean spirits, crying with a loud voice, went out : ItaL, For the
spiriti, breaths, foul went out of many that them had, crying with
great voice : See E. V. [The Lat. must have mistaken exercheto
to be from exerchomai ; and the Douay, Ital., and E. V., followed
the mistake.] Acts 10 : 38 ; Gr., Jesus the from Nazareth, hos, when,
or, after, echrisen, anointed, [Christ is, anointed] him God pneu
mati hagio, in, or, with, (a) breath holy, and potency, hos, who,
traversed, conferring benefits and curing all those being held in
subjection, or, oppressed, hupo, under, the diabolos, accuser, [sin,
or the effects of it], for God en, went, or, was, with him : Rheims,
anointed him with the Holy Ghost, . . oppressed by the devil : see
E. V. Acts 16: 16; Gr., . . . a girl certain having a pneuma,
breath, of Python : Rheims, a certain girl having a pythonical
spirit : E. V., a certain damsel possessed with a spirit of divination.
Acts 16 : 18; Gr., . . . being wearied but Paul, and turning round
to the pneuma he said : I enjoin to thee in the name of Jesus Christ
exelthein, [from exerchomai] to go out, from her, and exelthen, it
went out the same hour: Rheims, But Paul being grieved, turned
and said to the spirit ... to go out of her. And he went out the
same hour : E. V., the same, except ' to come out of her : ' The Ital.
is, but Paul being wearied, &c, to the E. V. word ' grieved ' is a
marginal note thus: "Perhaps at the delusion which may have
been practised in the case of this female, and the reproach which
might be brought > on Christianity by such evidence." — Ed. Acts
31

482 THEOLOGY OF THE BIBLE.
19 : 12, 13, 15, 16 ; Gr., v. 12 ; So that upon those being sick to be
brought from the skin, or, surface, of him napkins or aprons, and
to be removed from them tas nosous, [accusative,] those diseases,
te, namely, or, indeed, ta pneumata ta ponera, [accusative,] those
breaths which bad exerchesthai, [in the passive, as the two other
verbs are,] to be gone away, or, removed, from them : Rheims, . . .
and diseases departed from them, and the wicked spirits went out
of them : [putting ' the diseases' and ' the wicked spirits' in the
nominative, and so making them active :] See E.V. Ver. 13 ; Gr:,
But took in hand certain of the going round about Jews, exorkists,
persons who administer an oath, to name upon those having those
breaths bad the name . . . , saying : We bind by oath, or, swear,
you that Jesus hon, whom, Paul preaches : Rheims, exorcists who
went about to make over them that had evil spirits the name of,
&c. : See E. V. Ver. 15 ; Gr., Answering but that breath which
had, &c. : Rheims, But the wicked spirit answering, &o. : See E. V.
[Of course it was the person who had the bad, breath that answer
ed: we have had all through the Bible, breath, by Synecd. for per
son.] : v. 16, And leaped upon them the man in whom was that
pneuma which poneron, breath which bad, and overcoming them :
Rheims, And the man in whom the wicked spirit was, leaping upon
them, &c. : See E. V. [This shews, that the breath bad, in pre
ceding verses, means, the person who had the bad breath.] Acts
20:22; Gr., And now lo, I being constrained to pneumati, by the
breath [i. e., the breath of holiness in him : the Gr. does riot use the
ablative, it uses the dative, and sometimes the genitive, for it :]
poreuomai, I go, to Jerusalem : Rheims, being bound in the spirit, I
go to Jerusalem : E. V., I go bound in the spirit unto Jerusalem :
Margin, " The meaning may be, incited by the Holy Spirit." — Ed.
[Yes, by the breath of holiness which was in him.] 1 Cor. 10 : 20 ;
Gr., But hoti, that, ha, which, [for, the things which] burn per
fumes, or, sacrifice, the heathen, or, gentiles, daimoniois, to divini
ties, — tutelary genii, they burn perfumes, or, sacrifice ; and not to
God ; but I do not wish you participators of those daimonion to be
come : Rheims, But the things which the heathens sacrifice, they
sacrifice to devils, and not to God. And I would not that you
should be partakers with devils : See E.V. Ver. 21 ; Gr., . . daimo
nion : Rheims, and E. V., of devils : v. 28 ; Gr., . . . This eidolo-
thuton esti, sacrificed to idols is : Rheims, This has been sacrificed
to idols : E. V., This is offered in sacrifice to idols : [idols is equiva
lent to daimoniois, Rheims, and E. V., devils, in preceding verses.]

THEOLOGY OF THE BIBLE. 483
1 Tim. 3 : 6, 7 ; Gr., v. 6, ... lest tuphotheis, being affeoted
with smoke, (metaphor., says Donnegan, being rendered self-con
ceited, or, silly,) into krima, (a) condemnation, he fall of the diabo
los, accuser : Rheims, lest being puffed up with pride, he fall into
the judgment of the devil : E.V., lest being lifted up with pride, he
fall into the condemnation of the devil : v. 7 ; Gr., . . lest into (an)
upbraiding he fall and (a) snare of the diabolos, accuser. [What is
it that upbraids us, to our own conscience, but sin.] 1 Tim. 4:1;
Gr., But, or, indeed, the pneuma, breath, [for, breath of holiness]
saith, hoti, that, in later times will desert some the faith, attending
to, or, following, pneumasi flanois, breaths deceitful, and instruc
tions daimonion, of divinities, tutelary genii: Rheims, Now the
Spirit manifestly saith, that in the last times some shall depart from
the faith, giving heed to spirits of error, and doctrines of devils :
See E. V. 1 Tim. 6:1; Gr., . . . and to that according to piety in
struction : Rheims, and to that doctrine which is according to god
liness : See E. V. 2 Tim. 2 : 26 ; Gr., And may recover again the
sober senses out of that of the diabolos snare, taken alive by him,
or, it, to, or, at, the of him, or, it, will : Rheims, And may recover
themselves from the snares of the devil, by whom they are held
captive at his will : E.V., And (that) they may recover themselves
out of the snare of the devil, who are taken captive (Margin, tak
en alive) at his will. James 2: 19; Gr., Thou pisteueis, trustest,
givest credit to, believest, reliest upon, that God one is, — exists :
Well doest thou : kai, but, ta daimonia pisteuousi kai phrissousi,
the divinities, gods, goddesses, genii, [of superstition], they trust,
give credit to, believe, rely upon, and phrissousi : [see it defined
below :] ' they trust, give credit to, believe, rely upon,' impersonal,
for, men trust, people trust. Ges. gives several instances of the
impersonal mode of speaking. I give two of them : Numb. 32:5;
E. V., 'let this land be given;' Ges. gives the Heb., and renders,
'let them* give the land,' impersonal, says he. There, as in James
2 : 19, the verb only is given, without any pronoun. Dan. 4:13;
(Ital. and E. V., v. 16 ;) E.V., Let his heart be changed, Ges. ' They
shall change his heart,' impersonal, says he. There, also, the verb
only is given. And we constantly use this impersonal mode of
speaking : for example ; they say so ; they think so ; for, people
say so, &c. In the Gr., the Lat., and the Douay, the v. is 13. We
have seen that the Greek places its words in a sentence differently
from our mode. Thus easily is this verse James 2:19 rendered
consistently with what we have learned to be the meaning of the

484 THEOLOGY OF THE BIBLE.
Greek word daimonion. The sense of this verse is given by Paul
in 1 Cor. 10 : 20, before given. The stress, in James 2 : 19, is on
' God One : ' thou trustest, &c, that ' God one exists :' and to give
the other branch of the verse, ' but they trust,' &c, [i. e., people
trust, &c.] the divinities, &c, of superstition, [i. e., many gods,]
gives the natural and appropriate sense.
It is of no consequence how words are collocated, — put to
gether, in a Greek oi Lat. sentence : the sense is determined by the
agreement and government of the words, — by the rules of Syntax.
Of course Orthodoxy would insist that ta daimonia here must be
in the nominative, and would insist that the Greek ta daimonia,
means Orthodox devils : but the reader has long since seen that it
means the divinities, gods, goddesses, genii, &c, of superstition.
The reader will hardly be disposed to allow that the use of ta dai
monia as used in this verse in James can give any other sense to
the Gr. word daimonion : to say nothing of the doubtful canonicity
of this Epistle, before shewn. The Ital. is, thou believest that God
is one solo, alone, or, only ; well doest thou ; the demoni [in the
Ital. the accusative as well as the nominative] (it, wrongly inserted)
believe also they, and tremble. [By striking out the interpolated
it, and using its ' believe they' as impersonal, the Ital. is right
enough. The Lat. uses daemones, which is both accusative and
nominative : Rheims, Thou believest that there is one God. Thou
doest well : the devils also believe and tremble : [very good Ro
manism] : E. V., the same. If we should take the Gr. ta daimonia
in the verse to be in the nominative, we should have, ' but, or, also,
the daimonia, divinities, — gods — goddesses, genii, [of superstition],
trust, give credit to, believe, rely upon, and phrissousi, [from phris
so, defined], have the surface ruffled by a breeze, bristle, have the
hair standing on end, shiver from cold, shiver from fear, cower
through fear. And if we should suppose the verbs pisteuo and
phrisso to be used of the divinities, &c, of superstition, it would be
no bolder figure than many others used in Scripture. See E. V.,
Job 26 : 11 ; Ps. 76 : 8 ; 96 : 12 ; 114 : 3, 4. Again, the Gr. word
daimonion being taken from the Gr. version of the Old Testament
called the Septuagint, it can have no other meaning in the New
Testament than that which it has jn the Old. No New Testament
writer could impose any other meaning on it. And we have seen
all through the New Test, that it has the same meaning in the New
Testament that it has in the Old. And if any writing appearing
among the writings of the New Test, could be supposed to use the

THEOLOGY OF THE BIBLE. 485
word in any other sense, such use of it would be proof of want of
genuineness in that writing. The Septuagint, as is truly said by
Macknaught, p. 108, "is the book from which nearly, all the quota
tions are adduced in the New Testament."
And why should orthodox devils tremble ? Orthodoxy says,
its Devil, and lesser devils, roam free as air, opposing God's gov
ernment, defying his power, taking captive God's creatures ; and
taking orthodox souls to the orthodox hell. What monstrous ab
surdities are offered for our acceptance by men who are committed
to the support of the chimeras of paganism and of the dark ages !
James 3 : 15 ; Gr., daimoniodes, (defined by Donnegan,) god
like, — resembling a daimon : Rheims, and E. V., devilish.
2 John v. 9 ; Gr., Every ho, who, passing beyond, kai, yea, not
menon, remaining, in the instruction of the Christ, God not hath.
[The instruction of the Christ, is put in opposition to, the instruc- .
tion of daimonion, divinities, gods, &c, before given.]
Professor Draper, in his late work before mentioned, says, page
297, that, as early as A. D. 205, a class of men, of whom he names
several, had no obscure share in directing human progress ; and
among them, " Abba Oumna, whose study of insanity plainly shews
that he gave a material interpretation to the national doctrine of
possession by devils, and replaced that strange delusion by the sci
entific explanation of corporeal derangement."
But Ecclesiastics did not give up ' that strange delusion' of de-
monology, and do not even to this day, as we have seen by the
marginal note of onr Editors to Mat. 8 : 16. And to show with
what tenacity Orthodoxy holds to demonology, and how lately a
body of Protestant Ecclesiastics could even relentlessly persecute
one of their own number for denying demonology, I give abstracts
from the Encyclopaedia Britannica, which lately came under my eye.
The article first states that, "In 1701 the celebrated Thomasius
distinguished himself by an original dissertation ' De Crimine Ma-
gise,' in which he attacked with irresistible force of reasoning the
prevalent belief in witchcraft, and boldly exposed the insane and
murderous delusions which had conducted whole hecatombs of vic
tims to the stake. This thesis, embodying a formal attack on de
monology, was publicly read in the University of Halle, which, to
its honour, greeted with applause the bold scepticism of the young
jurisconsult." " Popular credulity, indeed, still continued gaping and greedy ;
it still yearned with an unabated craving for the supernatural and

486 THEOLOGY OF THE BIBLE.
the diabolical." " At the same time, Thomasius, though among
the foremost, was not the first to assail demonology. This honour
of right belongs to Doct. Balthasar Bekker, a Protestant clergy
man of Amsterdam, and author of a learned work first published in
Dutch, and afterwards in French, entitled, ' The world bewitched,
or an examination of the common opinion concerning spirits,. &c. ;'
a work which Thomasius must in all probablity have seen and con
sulted, as the French edition appeared in 1694, and the persecution
which the author experienced on account of his scepticism about
devils and their supposed operations could scarcely fail to make it
generally known." " The author sets out by giving an able and
accurate exposition of the opinions, or rather fables, of the Pagans,
Jews, and Mahometans, on the subject of demons, or good and evil
spirits, with their supposed attributes, functions, and operations, as
described in their mythological systems, and particularly as re
ceived at the period when Christianity was first preached to the
world. He then proceeds to show that the early Christians insen
sibly introduced and mixed up with the new faith many of the fic
tions of Paganism and Judaism ; and that this corrupting process
went on continually increasing, until it attained a maximum under
the Papacy ; when all the miracles which the Pagans had supposed
to have been performed by their demons or inferior divinities were
ascribed to angels, to the souls of sinful men, and, above all, to the
power of the devil." " But his [Bekker's] great principle is,
that the doctrines of the demonologists are not more repugnant
to reason than adverse to Scripture when rationally interpreted.
Revelation, he holds, contains nothing to sanction such doctrines;
and he supports this opinion by a detailed examination of all the
cases mentioned in holy writ where the devil [The Article takes this
word from the E. V., I presume.] — is either represented as appear
ing to men, or exercising an immoderate power over their bodies
or minds, — explaining them on rational or natural principles with
singular skill and ingenuity. For example, he rejects as absurd the
idea of demoniacal possession, though generally received by the
Protestant as well as the Catholic Church ; and regards the cases
of daemonia mentioned in the New Testament as not properly an
expulsion of diables, but a cure miraculous of maladies incurable.
In short his exposure is complete and triumphant." " Nor are we
aware of any writer who so far outstripped his age, and evinced so
complete a superiority to its prejudices and superstitions. Bekker's
work, indeed, had the misfortune to appear too soon ; and of this

THEOLOGY OF THE BIBLE. 487
he was early made sensible by the torrent of abuse with which he
was assailed, and the persecution he was called upon to undergo.
What must have been the boldness and courage of that man who,
in an age when the wildest fictions of demonology and witchcraft
were implicitly, nay almost universally, believed, commenced his
attack on them by declaring, ' It is to destroy this vain idol of pop
ular credulity that I have written my book ; if the demon is vexed
about it, let him employ his power to punish me for it ; if he is
God, let him defend himself, and let him lay hold of me who may
have overthrown his altars.' "
" Bekker was born 1634." [A little more than 100 years after
the so-called Reformation.] " In 1666 he took the degree of Doctor
of Divinity." " He was denounced as a downright Sadducee. All
pens were in motion against him, and before he had time to reply
to the host of adversaries [stns] by whom he was assailed, his book
was submitted to the censure of the Ecclesiastical Council." After
wards " the Synod condemned the work, and deposed the author
from his ministerial charge." " On the occasion of his deposition,
his enemies caused a medal to be struck, representing the devil
dressed in clerical costume and mounted upon an ass, with a sort
of banner in his hand, emblematical of the triumph which the
clergy had obtained in the Synod. But this triumph was short
lived ; for although the Synod declared to a man in favour of the
devil, the rational part of the world were ultimately convinced by
the reasonings of the deposed minister ; which soon began to gain
ground, and contributed largely to emancipate the minds of men
from the thraldom of a bloody and debasing superstition."
Though it is true that this ' strange delusion' has no foundation
even in the New Testament, yet the reader perceives the advantage
of beginning with the Heb. and Gr. words in the Old Testament
for which the Douay, and the E. V.,.give the word devil; which
word devil had before been introduced in the Rheims of the New
Testament. We will now examine the word
PARADISE.
The Heb. word is gn, garden, (epecially one planted with trees,
says Ges.) The Greek word given for it is, sometimes paradeisos,
and sometimes kepos, each defined, garden. Paradeisos, like the

488 THEOLOGY OF THE BIBLE.
Heb. stn, and the Lat. spiritus, is used without being translated ;
written paradise : i. e., wherever the word paradise is found in the
Douay of the Old Testament, or in the Rheims and E. V. of the
New Testament, it is the Greek word paradeisos untranslated.
This Heb. word gn, and this Gf. word paradeisos given for it,
occurs in Gen. 2 : 8, 9, 10, 15, 16 ; 3 : 1, 2, 3, 8. In each of those
places the Lat. gives paradisus, in different cases, accusative, geni
tive, &c. There is no such Lat. word ; and accordingly, it is not
found in the Lat. Dictionary : it is the Gr. word untranslated : The
Douay, in each of the above verses, gives paradise. The Ital. gives
in each, giardino, garden : and the E.V., garden. In Deut. 11 : 10
the Heb. is gn : Gr., kepos, an enclosed place planted with trees,
an orchard, or, garden : Lat, /tortus, an orchard, or, garden : Dou
ay, garden : ItaL, orto, garden : E. V., garden. [So that the Gr.
paradeisos and kepos mean the same, they being each given for the
Heb. gn; and paradisus used in the Lat! version, and the Lat. word
hortus mean the same ; and the Douay words paradise and garden
mean the same.]
In 1 Kings 21 : 2 the Heb. is gn ; the Gr., kepos ; the Lat., hor
tus ; the Douay, garden ; the ItaL, orto ; the E. V., garden. 2
Kings 21 : 18; Heb., And was laid down Manasseh with (the)
fathers of him, u, yea, or, and, was buried in gn of house\ or, family,
of him, in gn of Oza: Gr., And was laid down to rest Manasseh
with the fathers of him, kai, yea, or, and, was buried in the kepos
of the oikos, house, or, family, of him in (a) garden of Oza : Lat.,
And slept Manasses with his fathers, et, even, or, and, sepultus est,
was buried, in horto of his domus, house, or, family, in horto of
Oza : ItaL, and Manasseh was laid down with his fathers, and was
buried in the orto of his casa, house, or, family, in the orto of Uzza :
Douay, And Manasses slept with his fathers, and was buried in the
garden of his own house, in the garden of Oza: E. V., the same,
(writing Manasseh, and Uzza.) 2 Kings 21 : 26 ; Heb., And they
buried him (impersonal, for, men buried him) in qbr, (the) grave,
of him in gn of Oza: Gr., And they buried him in the grave of him
in the kepos of Oza : Lat., And they buried him in his sepulcro, in
horto of Oza : Douay, And they buried him in his sepulchre in the
garden of Oza : ItaL, And (the people) him buried in his sepoltura,
grave, burying-place, in the orto of Uzza : E. V., And he was
buried in the sepulchre in the garden of Uzza. 2 Kings 25 : 4 ;
Heb., gn : Gr., kepos : Lat, hortus. Neh. 3:15; Heb., gn. Esther
1:5; Heb., ... in (an) enclosure of (a) gn of house of the king:

THEOLOGY OF THE BIBLE. 489
Gr., in (a) court-yard of house of the king : Lat., in the entrance
of the hortus, &c. : Douay, in the court of the garden, &e. 1:7;
Heb., gn; Gr., kepos. Job 8 : 16 ; Heb., Wet he to face of sun,
and ol, upon, gn, (the) garden, of him shall be sucked filth : Gr.,
For hugros, wet, watery, he is under sun ; and out of sapria, rot
tenness, putridity, of him the tender shoot of him shall go out, or,
go away. [The Gr. does not give here any word for the Heb. gn ;
but its verse gives a sense suitable to the preceding verses, as is
the Heb.] : Lat., humectus, wet, dampish, dark, he is seen, before
cometh sun, and at his [its] rising, (the) sprout of him goes out,
or, beyond : ItaL, (But the man pefect is) verdant to the sun, and
his branches are spread forth in his garden : [The interpolation by
the Ital. is made for the purpose of preventing the unsuitableness
of its verse to the preceding verses] : Douay, He seemeth to have
moisture before the sun cometh, and at his rising his blossom shall
shoot forth : E. V., He (is) green before the sun, and his branch
shooteth forth in his garden : [The Douay and E. V. are utterly in
consistent with the preceding verses, and are plainly wrong.]
Song of Sol. 4: 12; Heb., gn : Gr., kepos. Verse 15 ; Heb.,
gnim, [plural of gn:] Gr., kepos : Douay, ItaL, and E. V., gardens.
Ver. 16 ; B.eh.,gn, twice: Gr., kepos. 5:1; Heb., gn : Gr., kepos.
6:2; Heb., gn : Gr., kepos. 6:11; Heb., gn: Gr., kepos. 8:13;
Heb., in gnim, gardens : Gr., in kepois [plural of kepos.]
Isai. 1 : 29 ; Heb., ki, so that, they shall be put to shame on
account of ailim, (the) rams, they have delighted in, u, yea, they
shall blush, or, be ashamed, on account of he, those, gnut, [another
form of the plural of gn,] gardens, which they have approved, or,
delighted in, thought excellent : The Gr. gives, idols, . . . kepois
[equivalent to paradeisois, paradises] : The Lat. and Douay give,
idols . , . gardens : ItaL, . . . the oaks, . . . the gardens that ye have
chosen : E. V., the same : Margin, " The allusion is to the sacred
groves of idolatrous worship which are so frequently elsewhere re
ferred to in the Bible."— Ed. [ Groves are equivalent to, gardens
planted with trees, the Gr. paradisoi, paradises.] Isai. 1 : 30 ;
Heb., For they shall become, — be — as (an) oak of -withered leaf, and
as (a) gn, garden, which water not to it : [i. e., which hath no
water] : Gr., For they shall be as ... , and as paradeisos, (a) para
dise, — garden — water not having : Lat., Douay, ItaL, and E. V., Ye
shall be as ... . and as a garden, &c. Isai. 51 : 3 ; Heb., ... as,
or, like, gn of Jehovah : Gr., ... as, or, like, paradeisos, (a) para
dise — garden — of kurios : Lat., hortus : Douay, ItaL, and E. V.,

490 THEOLOGY OF THE BIBLE.
as the garden of the Lord. 58 : 11 ; Heb., gn : Gr., kepos. 65 : 3 ;
Heb., This people which provoking me to face of me daily immo
lating in gnut, gardens, and offering odours [by burning] upon those
burnt tiles : Gr., . . . which offer victims in kepois, gardens, and
make odoriferous fumigations, or, burn incense, upon those tiles, or,
bricks, to those daimoniois, divinities, gods, goddesses, tutelary
genii, which not estin, exist, — be : Douay, and E. V., in gardens.
Meeting here again the Gr. word daimonion, I am induced to
give a sentence I saw last evening in an article from the ' Christian
Examiner,' (an orthodox paper,) published in our daily paper. The
sentence is : " The attitude of the mediaeval Catholic towards the
patron saint of his family or city, was just and precisely the atti
tude of the Greek towards his tutelary divinity." — Christian Ex
aminer. Now daimonion, the Greek word used both in the Greek
version of the Old Testament and in the New Test., and which, as
we have seen, means, a god, goddess, tutelary divinity, of Pagan
ism, is the word for which the Douay, and E. V., of the Old Testa
ment, and the Rheims, and E. V., of the New Test, give, devil, and
devils, meaning, the devils of the Orthodox hell. Whether the
writer of the article in the Christian Examiner was aware of this I
don't know. And, in place of being ' the patron saints of the me
diaeval Catholic,' and the ' tutelary divinities' of the Greek, these
Gr. daimonia, divinities, have long been, and still are, the Ortho
dox devils of the Orthodpx hell of Orthodox Christianity. And
what is now the Orthodox hell ? The Ecclesiastics who first Paga
nized Christianity by imposing upon it the Pagan Tartarus, and
making out of that the Catholic hell, were bold men. But even
they had not the boldness to inaugurate a hell without a Purgatory.
It was reserved for the so-called Reformation to do that. It would
have nothing but a stark, naked, hell, in the current sense of the
word ; and therefore struck out the Purgatory. So that it offered
to the mind of the 16th century, and the current theology still offers
to the mind of this 19th century, what Ecclesiastics of earlier times
thought would be too revolting to be received even by the semi-
barbarian mind of those times.
Isai. 66 : 17 ; Heb., he, Those, purifying themselves, and those
cleansing in those gnut, gardens, ahd ahd, one one, or, uniting
themselves together, in midst, eating flesh of swine, &c. : Gr., . . in
those kepous : Lat., and Douay, They that were sanctified, and
thought themselves clean in the gardens behind the gate within :
ItaL, Those that sanctify themselves, and purify themselves in the

THEOLOGY OF THE BIBLE. 491
gardens, behind Ahad, in the midst : E. V., . . . in the gardens be
hind one (tree) Margin, ' or, one after another ' in the midst.
Jer. 29:5; Heb., . . . and set out gnut : Gr., paradeisous,
paradises,— gardens : Lat., and Douay, orchards : ItaL, and E. V.,
gardens. 81 : 12; Heb., ... and shall be, or, become, (the) en
phsh, breath, of them as gn rue, a garden watered : [i. e., they shall
be refreshed as, &c] Gr., ... as (a) wood bearing fruit, or, fruitful :
Douay, and E. V., and their souls, E.V., soul, shall be as a watered
garden. 39 : 4 ; Heb., gn: omitted in my copy of the Gr. ; Douay,
Ital, and E. V., garden. 52:7; Heb., gn : Gr., kepos.
Lam. 2:6; Heb., u, yea, he [Jehovah] hath torn away violently
as of (a) garden the hedge of him [Israel, i. e., his shelter, or, pro
tection] : Gr. kai, Yea, he hath spread asunder as, or, as if, (a) vine
yard the cover, or, tent, of him: Douay, And he hath destroyed
his tent as a garden. ItaL, And he hath taken away with violence
his tabernacle as (the cottage) of a garden : E. V., And he hath
violently taken away his tabernacle (margin, or, hedge), as (if it
were of ) a garden.
Ezek. 31 : 3 ; Heb., Behold, Ashur, (a) cedar in Lebanon, &c.
[Read v. 4, 5, 6, 7, in E. V., for the expansion of this figure.] Ver.
8 ; Heb., (the) cedars not omme, could shut, (used figuratively for,
surpass, says Ges., citing this verse), him, in gn (the) garden of
God, . . . any tree in gn of God not like to him in (the) splendour
of him : The Gr. has paradeisos for each gn : the Lat, paradisus [the
Gr. word] for each paradeisos : the Douay, paradise in each place :
the Ital. and E. V. have garden in each place : [the garden, Gr.
paradeisos, here, means Lebanon, v. 3 ; celebrated for the splendour
of its trees] : v. 9 ; Heb., Every tree of odn, pleasantness, which in
(the) gn which of [proceeding from] God : Gr., paradeisos : Lat.,
paradisus : Douay, in the paradise of God : ItaL, that (were) in
the garden di, of, from, God : E. V., that were in the garden of
God. 36 : 35 ; Heb., And they shall say : he, this, arts, land, this,
he, which, nshme (a) breath, or, panting, is become as (a) gn of
odn, pleasantness : Gr., . . . he ge, this land, perished, set aside,
neglected, or, destroyed, is become as (a) kepos of luxury : Lat.,
and Douay, . . . This land (that was) unfilled is become as a gar
den of pleasure : ItaL, This land that was desolate is become like to
the garden of Eden : E. V., the same.
Joel 2:3; Heb., ... as gn odn, (a) garden of pleasantness : Gr.,
as (a) paradeisos of pleasure : Lat., and Douay, as a garden of plea
sure : ItaL, as the garden of Eden : E. V., the same.

492 THEOLOGY OF THE BIBLE.
Amos 4:9; Heb., gnut: Gr., kepous: Lat, Douay, ItaL, and
E. V., gardens. Amos 9: 14 ; Heb., gnut: Gr., kepous.
For the same Heb. word gn in the Old Testament, the Gr. gives
its word paradeisos sixteen times, and its word kepos twenty-two
times. In all but three of the sixteen places where the Gr. gives
paradeisos, the Lat. gives paradisus, and the Douay, paradise. In
those three places the Lat. gives hortus : in two of the three the
Douay gives garden : in the other, orchard. Thus the meaning of
the Gr., word paradeisos (said to be of Persian origin) is clearly
established. In Luke 23 : 43 ; we have, Gr., And said to him Jesus : Verily
I say to thee this day with me thou wilt be in to paradeiso, in gar
den [without our article] : Lat., in paradiso, garden : Douay, in
paradise : ItaL, in paradiso : E. V., in paradise. [The ItaL, the
Douay, and E. V., give their respective words, in paradiso, [in gar
den] in paradise, without the article. This is right ; for garden is
here used in an abstract sense; not of any particular garden : so
that when Jesus saith, ' thou wilt be with me in garden,' it means,
with me in burial, i. e., in a grave from which thou wilt be raised
to life again ; from which thou wilt be made a partaker of resurrec
tion ; equivalent to ' the bosom of Abraham,' in another place,
meaning the same thing, a grave from which there will be a resur
rection. We have seen that there is no such Lat. word as paradisus ;
that it is the Gr. word paradeisos. Of course there is no such Ital.
word as paradiso ; the Ital. being but a kind of patois of the Latin.
But) Graglia, in his Ital. Diet, gives paradiso, and for it gives, pa
radise ; and he gives paradiso terrestre — terrestrial, and for his two
words paradiso terrestre gives, the garden of Eden : he gives, also,
mettere una cosa in paradiso, and for these wrords gives, to extol a
thing up to the sky.
We have seen the Heb. gn, for which the Gr. gives, sometimes
paradeisos, and sometimes kepos, used in connection with burial ;
as in 2 Kings 21 : 18 and 26, before given : and in John 19 : 41 we
are told, Gr., There was, however, in that topos, space, region, tract
of country, where he was crucified (a) kepos, and in that kepos (a)
mnemeion new, &c. : v. 42, There therefore, on account of the pre
paration of the Jews, because close by was that mnemeion, they
put, or, laid, Jesus.
We thus see, that among the Jews it was customary to bury in
paradeisois, paradises, to use our Anglo-Greek word ; i. e., in gar-

THEOLOGY OF THE BIBLE. 493
dens. And I observe in " The Union Bible Diet. : Prepared for
the American Sunday School Union," these remarks: "Certain
places were appropriated by the Jews for the purpose of burying
the dead. They were usually in gardens," citing the verses above
given from 2 Kings, and John.
We now see, that Jesus's words to the thief on the cross, ' with
me thou wilt be in paradeisos — garden,' means, with me thou wilt
be-in burial : in contradistinction to what is said of the wicked in
Job 27 : 15 ; Heb., . . in death hrb, shall be dried up, wasted : Gr.,
death teleutesousi, shall be ended, concluded, finished : Lat., shall
be buried in interitu, extinction : ItaL, shall be buried in death
itself: Douay, and E. V., shall be buried in death. And in Rom.
6 : 3 we have, Gr., whether ignorant are ye that as many of us as
are baptized into Christ Jesus, into that death of him are baptized ?
[i. e., that death from which there will a resuscitation, living again,
anastasis, a standing up again ; resurrection is the word general
ly used in the E.V.] And in Rom. 6:4; Gr., We are buried there
fore with him by means of that baptism into that death : in order
that as was awakened, or, raised up, Christ ek from among, dead
... so also, &c. [1 observed, a few days since, in the late work of
Rev. R. C. Shimeall on " Christ's Second Coming," that he also, as
well as Dr. Cumming, before-mentioned, renders ek, from among.
Observe, reader, that We, in Rom. 6 : 4, does not mean everybody.
And so, where we is used in the Epistles, it does not mean all, —
every one ; but, the brethren, to whom the Epistles are addressed.]
And in Rom. 6:5; Gr., For if sumphutoi, born with, produced
with, we have, or, may have, been, or, become, in the likeness of
that death of him ; alia kai, assuredly also, tes anastaseos, of the
standing up again, — resurrection — we shall be : Lat, For if planted
together we be in (the) likeness of (the) death of him, simul, to
gether, or, in company, et, also, of (the) resurrection we shall be:
ItaL, For if we may have been ingrafted with Christ to the confor
mity of his death, surely it we shall be also to (that of his) resur
rection : Rheims, For if we have been planted together in the like
ness of his death, we shall be also (in the likeness) of (his) resur
rection : E. V., the same. [This is an example of the liberties
which Orthodoxy takes with the word of God, for the purpose of
sustaining its theory that all the dead will be raised.] And in
Rom. 6:8; Gr., But if we die with Christ, we believe that also we
shall live again with him. And in Colos. 2:12; Gr., Being buried
with him en, through, by means of, the baptism [of baptism] ; en,

494 THEOLOGY OF THE BIBLE.
through, ho, which, sunegerthete, ye may, or, shall, be awakened
with, dia, by means of, the faith of the energy of that God who
having awakened him ek, from among, the dead. And in 2 Tim.
2:11; Faithful that logos, word: For if we die with, kai, also, we
shall live again with. All these expressions : ' baptized into Christ ; '
' into that death are baptized ; ' ' buried with him ; ' 'die with him ;'
are equivalent to ' in garden with him ' in Luke 23 : 43.
As to ' a garden, — Gr., paradeisos — of God ; ' and ' the gardeu,-
Gr., paradeisos — of God,' we learn what it means, by IsaL 53 : 1 ;
Ezek. 31 : 3, 8, 9, before given. It means the same as ' garden, —
kepos — of pleasantness,' in Ezek. 36 : 35, before given ; and the
same as ' garden, — Gr., paradeisos — of pleasantness,', in Joel 2 : 3,
before given.
Much has been written, and variant opinions given in reference
to the E. V. word paradise. In Presbyterian orthodoxy it is made
equivalent to the orthodox heaven. In Episcopal orthodoxy, as
expounded by Hobart and the Bishops he cites in his support, para
dise is-the same as Episcopacy's hell, i. e., its common receptacle of
its departed souls, — spirits, ghosts ; ' Dissertation' p. 89, 104. But
at p. 89, Hobart says : " but with different mansions, adapted to
the different qualities of its inhabitants." This he could have got
no where but from Pagan mythology ; for the Bible tells us that all
go to one place, the grave.
I will not occupy space to give these diverse theories. Milton
and Whately and Hobart all agree that paradise (to use the E. V.
word) does not mean the orthodox heaven. Milton, in reference
to the words of Christ to the thief on the cross, says, p. 378, it ap
pears to him " that the penitent thief was united to the other
saints." And he having before told us that the whole man dies,
this can mean only, that he went to such a grave as other saints
had gone to.
Neither Mat, nor Mark, nor John, gives this saying of Jesus to
the thief, given by Luke. Mat. 27 : 44 says, E. V., The thieves also,
which were crucified with him, cast the same in his teeth.
At the time the words of Jesus to the thief were spoken, all
were in ignorance that he would be raised again as he was raised ;
even his disciples. His words, therefore, would be received by all'
in the sense in which persons in such ignorance would receive them,
namely, as meaning burial, the plain and natural sense to the Jews ;
their custom being, to bury in gardens. As indicating burial, the
expression was perfectly natural and plain ; and no other sense

THEOLOGY OF THE BIBLE. 495
could be ascribed to it. It was not till after he was raised from
the dead that the full meaning of the Christ when he used the words
could be perceived, namely, that to be in garden with him, i. e., to
be buried with him, was, to be laid in a grave from which there
would be a resurrection. When the saying was made, it was, as
to its full meaning, one of the many expressions of our Lord which
were enigmas, even to his disciples. In Mat. 26 :. 12 Jesus says,
Gr., . . . pros to entaphiasai me epoiesen, in respect to, or, for, the
to prepare me for burial she hath done. ['Burial' being equiva
lent to ' in garden ' in Luke 23 : 43.]
Any one who has gone through with the word gn, the word
always used in the Heb. Scriptures, and the different words given
for it in the Gr., Lat., Douay, ItaL, and E. V. respectively, cannot
fail to see how simple and natural is the phrase, ' in garden with
me.' Nothing but the fact that the Heb. has been so little attend
ed to, furnishes any explanation to me, why it is that I have never
seen the obvious meaning given to these words of the Christ ; or
ever heard of its being given.
Our Editors give a marginal note to Luke 23 : 43, thus : " This
is one of the standard texts in proof of a happy intermediate state."
Ed. The state of the dead who die in Christ is certainly a blessed,
and in that sense happy, intermediate state,; but is not a state of
conscious happiness.
In John 18 : 1, the Gr. word is kepos : John 19 : 41 ; Gr., kepos,
twice. 2 Cor. 12:4; Gr., hoti, that, erpage, he was snatched, ra
vished, into ton paradeison, that garden, [meaning the same that is
meant by the phrases ' garden of Jehovah,' ' garden of pleasantness,'
in some of the verses before given, and as Lebanon is called, in
Ezek. 31 : 3, 8, before given], and ekousen, apprehended, learned,
not made known remata, things, [often given for remata], ha,
which, not is permitted to (a) man to speak. [I will now give the
preceding verses] : v. 1 ; Gr., kauchasthai, to boast, vaunt myself,
indeed, is not profitable moi, to, or, for, me, so then I will go, or>
proceed, to visions and disclosures of, or, respecting, kurios. Verse
2 ; Gr., oida, [first person, perfect tense, of eido,] I knew, anthro
pon (a) man in Christ before fourteen years, whether in soma not
oida, knew I, whether ektos, out of, the soma not knew I : God
oiden, knew : being snatched, or, ravished, such a one even to (a)
third ouranos, heaven — heavens : Lat., raptum, ravished, to (a) third
caelum, heaven, sky, firmament : ItaL, rapito, ravished, wrapt in
ecstasy, raptured, even to the third cielo, heaven, sky : Douay, rapt

496 THEOLOGY OF THE BIBLE.
even to the third heaven: E. V., I knew a man in Christ above
fourteen years ago, whether in the body, I cannot tell ; or whether
out of the body, I cannot tell : God knoweth, such an one caught
up to the third heaven : (Margin, " The phrase ' caught up to
heaven' is applicable' to mental transport or ecstasy, and does not
necessarily imply that the soul of Paul was, on the occasion refer
red to, literally translated to heaven." — Ed.) [This from our Edi
tors, who believe in the Orthodox soul, and the Orthodox heaven.]
Ver. 3 ; Gr., kai, But, or, indeed, oida, I knew, such (a) man,
whether in soma, whether out of the soma, not oida, knew I .: God
knew : [Read again v. 4, before given.] The Lat, and Douay,
in v. 2, have, I know, ... I know not, twice, God knoweth : the
Ital. also uses I know, ... I know not, God knoweth : and in v. 3,
the Lat., and Douay, and ItaL, have, I know, ... I know not. The
E. V., in v. 2, for oida, has I knew ; and then, for ouk oida, twice,
in the same verse, it has, ' I cannot tell,' twice : and in v. 3, for the
same Gr. word oida, used first in the verse, the E. V. has 'I knew;'
and for ouk oida, not knew I, in the same verse, has, ' I cannot tell.'
So that all the three Romish versions make Paul say, that he, then,
— at the time he was speaking to the brethren, did not know whe
ther, in his ecstasy, he was in or out of the soma. And the E. V.,
though it gives I knew twice for oida, yet gives ' I cannot tell' three
times for ouk oida, not knew I; making Paul say the same prepos
terous thing that the Lat., Douay, and E. V., make him say.
This was not the first ecstasy, ravishment, rapture, of Paul. In
Acts 22 : 17 he says : Gr., Indeed it happened to me turning back
into Jerusalem, and praying me [me praying] in the temple, to be
come, or be, me [that I was] in ekstasei, (a) mental exaltation, ecs
tasy : v. 18, Gr., kai, as, to see him saying to me, &c. (Webster
defines ecstasy ; rapture, transport :) the Lat. in Acts 22 : 17 is, in
(a) stupefaction of mind : ItaL, to me came a ravishment of mind :
Douay, that I was in a trance : E. V., I was in a trance. And in
Numb. 24 : 4 we have, Heb., Hath said (the) hearing [i. e., he who
heard] words of God, who (a) vision of [i. e., proceeding from] Al
mighty ihze, beheld, (from hze, used, says Ges., of those things
which are presented to the minds of prophets, whether in visions
properly so called, or in oracular revelations), and were uncovered
of him the eyes: Gr., (a) vision of God saw in sleep: being un
covered the eyes of him : Lat, who falleth down, and so are opened
the eyes of him : Douay, he that falleth, and so his eyes are opened :
ItaL, that falleth (to earth, or, ground,) and to whom the eyes are

THEOLOGY OF THE BIBLE. 497
open : E. V., falling (into a trance,) but having his eyes open :
Margin, " Strengthened by celestial inspiration to penetrate even
through the veil of futurity."— Ed. And in Numb. 24:16 we have
the same Heb., Gr., Lat., Douay, ItaL, and E. V., respectively.
Rev. 2:7; Gr., ... to the nikonti, conquering, — him or her
who is victorious, I will give to eat of that tree of the life [of life,]
ho, which, is in midst tou paradeisou, of that garden, of God [i. c,
garden of pleasantness : the allusion being to the tree of life in the
paradeisos, garden, in which God placed the first pair ; signify
ing by this figurative language used in Rev. 2 : 7, the restoration
of men to the first condition of purity. Paradeisos, as we have
seen, is the Gr. word used in Gen. 2 : 8, 9, 10, 15, 16 ; 3:1,2, 3,
8 : in each of which verses the ItaL, and E. V., give garden for
paradeisos.] Further as to the E. V. word
HEAVEN.
The first place where the Heb. word occurs is Gen. 1.: 1 ; Heb.,
' As to origin, created God these heavens and this earth.' The
Hebrew word is shmim, in the plural; and it is used invariably in
the plural throughout the Hebrew Scriptures. When it is used
without the Heb. he, these, our article the is to be used before it,
the heavens. In Gen. 1:1, the Heb. is he shmim, these heavens.
In this verse the Douay is, In the beginning God created heaven
and earth : E.V., In the beginning God created the heaven and the
earth. [In the beginning of what ?] The Gr. of Gen. 1 : 1 is, en
arche, as to origin, made, or, prepared, the ouranon and the earth :
Lat., created caelum and the earth : ItaL, created the cielo and the
earth. [ Ouranos, sometimes in the plural but more generally in
the singular, sometimes with the article, and sometimes without it,
is the Greek word uniformly used for the Heb. shmim. The Lat.
word used for ouranos is caelum, sometimes in the plural, but more
generally in the singular ; and inasmuch as the Lat. has no article,
our article the should always be used before caelum, whether it be
in the singular or the plural. The ItaL word used for the Lat.
caelum is cielo, sometimes in the plural, sometimes in the singular,
sometimes with the Ital. article the, and sometimes without it.
Ouranos is defined by Groves's Lexicon, the heaven, sky, air ;
the cope of heaven ; the only definitions he gives : and by Donne-
.32

498 THEOLOGY OF THE BIBLE.
gan, heaven ; the starry heavens ; the only definitions he gives : by
the Hederici Lex., caelum ; air, atmosphere, even to the clouds ;
the cope of heaven ; the only definitions he gives : and by Schreve-
lius's Lex., the same as the Hed. Lex. ; the only definitions he
gives. The Lat. word caelum is defined by Ainsworth's Dictionary,
heaven, the sky, or, welkin, the air, or, firmament ; the weather ; a
climate ; the gods ; Synecd. an orb of heaven ; all the definitions
he gives. The Ital. word cielo is defined by Graglia, the heaven,
air, sky, country, climate, the top, the ceiling ; il cielo del letto,
the tester of a bed ; il cielo d'unforno, the top of an oven ; gli uccelli
del cielo, the birds of the air ; cielo sereno, a sky serene ; a cielo, ex
tremely ; and Graglia adds, paradise. It is a wonder he did not
say it was a place where God dwells. Orthodoxy says, heaven is
a place. I heard a Princeton Sem. graduate and D. D., say from
his pulpit that heaven is a place.
The Hebrew shmim (including some passages in Ezra, Daniel,
and Jeremiah, where the Chaldee shmia is used for it) is used 366
times in the Old Testament; and the Gr. word for shmim, and
also for shmia, is ouranos, sometimes in the plural, but more gen
erally in the singular, sometimes with, and sometimes without, the
Greek article, as before said.
As the Gr. ouranos, used for shmim and for shmia in the Old
Testament, is the word used in the Greek (the original) of the New
Testament, the use, and mode of use, of it in the Old Test, instructs
us as to its meaning in the New Testament]
We next meet, Gen. 1 : 6, 7, the Heb. word rqio, fully, says
Ges., " rqio he shmim, Gen. 1 : 14, 15, 17 ; the firmament of heaven,
spread out like a hemisphere above the earth, like a splendid and
pellucid sapphire, Exod. 24 : 10 ; compare Dan. 12: 3, to which the
stars were supposed to be fixed, and over which the Hebrews be
lieved there was a heavenly ocean, Gen. 1:7; 7:11; 104 : 2 ; 148:
4." For the Heb. rqio, the Gr. gives stereoma, defined by Donne
gan, ' that which has been rendered hard, firm, or, solid, — a founda
tion, or, basis : ' and by Groves, ' strength, firmness, solidity ; the
firmament.' The Lat. word used is flrmamentum. The Ital. word
used is distesa, defined by Graglia, 'a stretching.' The Douay
word used is, firmament: the E. V., firmament: Margin, 'Heb.,
expansion, or, spreading out.' [Not the Heb. ; but taken from the
Italian.] Gen. 1:8; Heb., And gave a name to (the) rqio, shmim,
(the) heavens: Gr., ouranos, heaven: Lat, caelum: ItaL, cielo:
Douay, and E. V., Heaven. [Having learned that the Gr. ouranos

THEOLOGY OF THE BIBLE. 499
is the word used for the Heb. shmim, I shall, for the most part, not
give the Heb. word.] Ver. 9; Heb., under (the) heavens: Gr.,
under ton ouranon, the heaven : Douay, ItaL, and E. V., under the
heaven. Ver. 14 ; Gr., in the sterebma tou ouranou, of the heaven :
Ital, in the distesa of the heaven : Douay, in the firmament of
heaven : E. V., . . . of the heaven. Ver. 15, and 17 ; the same Gr.,
Douay, ItaL, and E. V. Ver. 20 ; Heb., . . . and winged that, may
fly above this earth, ol, upon, over, or, towards, face of (the) rqio
of these heavens : Gr., . . . kata, through, under, or, towards, the
stereoma of the heaven : Douay, that may fly over the earth under
the firmament of heaven : E. V., above the earth in the open firma
ment of heaven : ItaL, above the earth, and per, through, or, in, the
distesa of the heaven. Ver. 26; Heb., the winged of these heavens:
Gr., of the ouranos : Lat., caeli, of (the) heaven : ItaL, of the cielo :
Douay, the fowls of the air : E. V., the fowl of the air. Ver. 28,
30 ; Heb., Gr., Lat., ItaL, Douay, and E. V., same as in v. 26.
Gen. 2:1; Gr., The heaven: Douay, ItaL, and E. V., the heavens.
Ver. 4; Heb., of these heavens: Gr., ouranou [without the article,]
of heaven: ItaL, of the heaven : Douay, of the heaven: E. V., of
the heavens. Ver. 19 and 20 ; Heb., winged of these heavens : Gr.,
of the heaven : Lat. and ItaL, of the heaven : Douay, fowls of the
air : E. V., fowl of the air. Gen. 6:7; Gr., winged of the heaven :
Lat., and ItaL, of the heaven : Douay, and E. V., the fowls of the
air. Ver. 17 ; Gr., . . . under the heaven : ItaL, the heaven : Dou
ay, and E. V., under heaven. Gen. 7:11; Gr., . . . the cataracts,
or, waterfalls, of the heaven : ItaL, the cataracts, Or, floodgates, of
the heaven : Douay, the floodgates of heaven : E. V., the windows
of heaven. Ver. 23 ; Gr., the winged of the heaven : Lat, and
ItaL, of the heaven : Douay, fowls of the air : E. V., fowl of the
heaven. Gen. 8:2; Gr., . . . the cataracts of the heaven, . . . rain
from the heaven : ItaL, of the heaven, . . . rain of the heaven :
Douay, the floodgates of heaven, . . . the rain from heaven : E. V.,
the windows of heaven, . . . the rain from heaven. Gen. 9:2; Gr.,
. . . winged of the heaven : Lat., and ItaL, of the heaven : Douay,
and E. V., fowl of the air. 11:4; Heb., ... a tower, u, so that,
(the) head of it b, in, or, to, or, unto, (the) heavens : Gr., of which
the head (shall be) even to the heaven: ItaL, whose top (may
reach) to the heaven : Douay, the top whereof may reach to hea
ven : E. V., (may reach) unto heaven. 14 : 19 ; Heb., . . . who cre
ated (the) heavens and the earth : Gr., who created the heaven and
the earth : Lat., who created caelum and earth : Douay, who ere-

500 THEOLOGY OF THE BIBLE.
ated heaven and earth : ItaL, possessor of the heaven and of the
earth : E. V., possessor of heaven and earth. Ver. 22 ; the same
Heb. and Gr. : Lat., possessor of (the) heaven and of (the) earth :
ItaL, possessor of the heaven and of the earth : Douay, and E. V.,
possessor of heaven and earth. Gen., 15 : 15 ; Gr., . . . look to, or,
into, the heaven, and number the stars : Douay, look up to heaven
and number the stars : ItaL, look now towards the heaven: E. V.,
look now toward heaven. 19 : 24 ; Gr., . . . rained brimstone and
fire out of the heaven : ItaL, from the heaven : Douay, and E. V.,
out of heaven. 21: 17; Gr., out of, or, from, the heaven: ItaL,
from the heaven : Douay, and E. V., heaven. 22 : 11 and 15 ; same
Gr., ItaL, Douay, and E. V. 22 : 17 ; Gr., the stars of the heaven :
Douay, the stars of heaven : ItaL, and E. V., the stars of the hea
ven. Gen. 24 : 3 ; Gr., . . . the God of the heaven and the God of
the earth : Douay, the God of heaven and earth: ItaL, the God of
the heaven, and the God of the earth : E. V., the God of heaven,
and the God of the earth. 24 : 7 ; Heb., Jehovah (the) God of these
heavens : Gr., of the heaven : ItaL, of the heaven : Douay, The
Lord God of heaven : E. V., the same. 26 : 4 ; Gr., . . as the stars
of the heaven: ItaL, of the heaven: Douay, and E. V., of heaven.
27 : 28 ; Gr., of the dew of the heaven : ItaL, of the heaven :
Douay, and E. V., of heaven : v. 39 ; the same Gr., ItaL, Douay,
and E. V. Gen. 28: 12; Gr., . . of which the head reached to,
or, into, the heaven : ItaL, to the heaven : Douay, the top thereof
touching heaven : E. V., the top of it reached to heaven. 28 : 17 ;
Gr., . . . not (is) this but the house, or, chamber, of God, kai, even,
or, and, this the portal of the heaven : ItaL, of the heaven: Douay,
and E. V., the .gate of heaven.
Exod. 9:8; Gr., ... let Moses sprinkle it eis, to, or, into, the
heaven : Lat, in, or, into, caelum : Douay, in the air: ItaL, toward
the heaven : E. V., the same : v. 10 ; Gr., ... to, or, into, the hea
ven : Lat., caelum : Douay, in the air : ItaL, toward the heaven :
E. V., toward heaven. Ver. 22 ; Gr., . . . thy hand to, or, into, or,
unto, the heaven : ItaL, towards the heaven : Douay, and E. V.,
toward heaven. Ver. 23 ; Gr., ItaL, Douay, and E. V., the same.
10 : 21, 22 ; Gr., ItaL, Douay, and E. V., the same. 16 : 4 ; Gr., . .
I will rain bread out of the heaven : ItaL, from the heaven : Douay,
from heaven : E. V., the same. 20 : 4 ; Gr., ... or image of any
whatever in the heaven above : Douay, ItaL, and E. V., in heaven
above. 20 : 22; Gr., ... out of the heaven : ItaL, from the heaven :
Douay, and E. V., from heaven. 24 : 10 ; Heb., . . . and under feet

THEOLOGY OF THE BIBLE. 501
of him as, or, like, work of transparency which of sapphire, and as,
or, like, otsm, (the) bone, of these heavens (Ges. says, bone in such
connection, is used for the pronoun itself ; and he renders the Pleb.
words in this verse, "as the heaven itself") for brightness, or,
splendour: Gr., . . . as appearance of firmament of the heaven : ItaL,
resembling the heaven itself in brightness: Douay, as if it were a
work of sapphire stone, and as the heaven when clear : E. V., as it
were the body of heaven in (his) clearness. 31 : 17; Gr., . . made
the heaven and the earth : ItaL, the heaven and the earth : Douay,
and E. V., heaven aW earth. 32: 13; Gr., as the stars of the
heaven: ItaL, of the heaven : Douay, and E. V., of heaven.
Lev. 26 : 19; Gr., ... I will set the heaven to you iron : ItaL,
I will cause that the your heaven shall be as of iron : Douay, I will
make to you the heaven above as iron : E. V., I will make your
heaven as iron.
Deut. 1:10; Gr., ... as the stars of the heaven : ItaL, of the
heaven : Douay, and E. V., of heaven. Ver. 28 : Gr., . . . cities
great and walled even to the heaven : Lat., to cmlum : Douay, up
to the sky : ItaL, to the heaven : E. V., up to heaven. 4:11; Heb.,
. . . the mountain burned with fire even to (the) heart of (the) hea
vens : Gr., of the heaven : Douay, even unto heaven : ItaL, to the
midst of the heaven: E. V., unto the midst of heaven. 4 : 17 ; Heb.
... of any wing which flieth in (the) heavens : Gr., hupo, under
the heaven : Lat., under caelum : ItaL, through the heaven : Douay,
under heaven : E.V., in the air. 4:19; Heb., u, yea, lest thou lift
up eyes of thee to these heavens, and see this sun and this moon
and these stars, all tsbq, (the) army, host, of these heavens, and
thou be seduced, and bow down to them and serve them, which
hath apportioned, or, distributed, Jehovah God of thee them to all
these peoples, or, nations, under these heavens : Gr., ... to the
heaven, ... of the heaven, being led into error thou shouldst wor
ship them and serve them which hath allotted, shared out, or, dis
tributed, kurios God of thee to all these nations which under the
heaven : Douay, ... to heaven, . . . and all the stars of heaven,
and being deceived by error thou adore and serve them, which the
Lord thy God created for the service of all nations that are under
heaven : ItaL, ... to the heaven, ... all the army of the heaven,
. . . under all the heaven : E. V., . . unto heaven, . . . and the stars,
(even) all the host of heaven, . . . under the whole heaven. 4 : 26;
Gr., . . . the heaven : ItaL, the heaven : Douay, and E. V., heaven.
5:8; Gr., . . nor image of any [thing] which in the heaven above :

502 THEOLOGY OF THE BIBLE.
ItaL, in cielo of above: Douay, in heaven above: E. V., in heaven
above. Deut. 9:1; Gr., . . . cities great and walled even to the
heaven : ItaL, to the heaven : Douay, walled up to the sky : E.V.,
fenced up to heaven, Ver. 14 ; Heb., . . . u, yea, wipe away, blot
out, or, destroy, name of them from ufider these heavens : Gr., the
heaven : ItaL, the heaven : Douay, and E. V., from under heaven.
10 : 14 ; Gr., . . . the heaven and the heaven of the heaven : ItaL,
the heavens, and the heavens of the heavens : Douay, heaven, and
the heaven of the heaven : E. V., the heaven, and the heaven of
heavens. 11 : 21 ; Gr., . . ,as the days of the heaven over the earth :
ItaL, ... of the heaven : Douay, as long as the heaven hangeth
over the earth : E.V., as the days of heaven upon the earth. 17:3;
Heb., And hath gone and served aleim, god, other, and worshipped
it, u, or, sun, u, or, moon, any of (the) army, host, of these heavens :
[aleim, plural, is always the word used in the Heb. : it is aleim in
Gen. 1:1; but it is always to be rendered God ; and is uniformly
so rendered : gods, used by the Douay, and E. V., in Exod. 20 : 3,
should be God. In Hosea 13:4 the Heb. is, and aleim, (gods, for)
God, besides me not shalt know thou : the Ital. and Douay there
give, God : E. V., god. And in Gen. 1 : 26, the Heb. is, And said
aleim, Gods [for God,] we will make (a) man, or, let us make, or,
cause to be made (a) man : [the verb is put in the plural to agree
with aleim, in the plural ; but it is to be rendered in the singular :
I will make, or, let me make, (a) man :] Gr., anthropon (a) man.
In Deut. 17:3 the Gr. is, of the heaven : ItaL, or (thing) any of all
the army of the heaven: Douay, the sun and the moon, and tho
host of heaven : E. V., or any of the host of heaven. 25 : 19 ; Gr.,
. . . from the under the heaven : ItaL, from under the heaven :
Douay, and E. V., from under heaven. 26 : 15 ; Heb., Look forth
out of (the) dwelling of (the) holiness, of thee, out of these heavens:
Gr., Look down out of the house the holy of thee, out of the hea
ven : Douay, . . . from thy sanctuary, and thy holy habitation of
heaven : ItaL, from the habitation of thy holiness, from the heaven :
E. V., from thy holy habitation, from heaven. [The language of
Scripture is, God dwells in the heavens. What other language
could be used in reference to the1 omnipresent God?] 28 : 12 ; Gr.,
. . . the heaven to give the rain : Douay, and E. V., the heaven.
29 : 20 ; Gr., . . . from under the heaven : ItaL, from under the
heaven : Douay, and E. V., from under heaven. 30 : 4 ; Heb., am,
though, may be the thrusting forth, or, out - casting, of thee to
the extremity of these heavens, from there shall collect thee Jeho-

THEOLOGY OF THE BIBLE. 503
vah : Gr., ean, though, may be the dispersion of thee from ex
tremity of the heaven even to extremity of the heaven : [The Heb.
am, Gr. ean, puts the sentence in the subjunctive :' another ex
ample of which is Job 14 : 14 :] ItaL, to the extremity of the hea
ven : Lat., Although to (the) poles of (the) heaven thou be dis
persed : Douay, If thou be driven as far as the poles of heaven :
E. V., If (any) of thine be driven out unto the utmost (parts) of
heaven. 30 : 12 ; Heb., Not in (the) heavens it, I, for, or, so as, to
say, who shall ascend for us these heavens : Gr., ... in the heaven,
. . . eis, into, or, to, the heaven : ItaL, in the heaven, ... to the
heaven : Douay, and E. V., in heaven, ... to heaven. 31 : 28 ;
Heb., ... I will call to witness b, to, or, upon, them these heavens
and this earth : Gr., . . . autois, to them, the heaven and the earth :
ItaL, against them the heaven and the earth: Douay, heaven and
earth : E. V., heaven and earth to record against them. 32 : 39 ;
Heb., . . . and no aleim, [plural,] no God with me : Gr., not (there
is a) God besides, or, except me : ItaL, not (there is) any God with
me : Douay, there is no other God besides me : E. V., (there is) no
god with me. Ver. 40 ; Gr., Hoti, that, I lift up the hand of me
eis, in, or, to, the heaven, and say, live I for ever: ItaL, to the hea
ven : Douay, and E. V., to heaven. 33 : 13 ; Gr., . . . the produc
tions of heaven and of the dew : Douay, the fruits of hea
ven and of the dew : ItaL, the delights of the heaven, of
the dew, &c. : E. V., for the precious things of heaven, for the
dew, &c. 33 : 26 ; Pleb., Not (including also the substantive verb,
to be, [in its different parts], says Ges.) is, exists, like (the) God of
ishrun, riding (the) heavens in aid of thee, u, yea, in the majesty,
or, splendour, of him shhqim, the clouds, or, the firmament of hea
ven : (under shhq, Ges. says, it is used by Metonymy for the firma
ment of heaven, citing Job 37 : 18, which he renders thus: "hast
thou like him spread out the sky [the Heb. there is shhqim] which
is firm like a molten mirror." (The Heb. word ishrun, ItaL, Jesu-
run, E. V., Jeshurun, Ges says, is " poetical, and at the same time
apparently a tender and loving appellation of the people of Israel,
found four times, Deut. 32 : 15 ; 33 : 5, 26 ; Isai. 44 : 2. Interpre
ters are not determined as to its origin. To me it appears probable
it was a diminutive of the name ishral,"— Israel.) The Gr. of
Deut. 33 : 26 is : Not there is like the God of the well beloved ; ho,
who, mounted upon the heaven aiding thee, kai, yea, or, and, who
is suited to the magnificence of the firmament: Lat, and Douay,
There is no other God like the God of the rightest : he that is

504 THEOLOGY OF THE BIBLE.
mounted upon the heaven is thy helper. By his magnificence the
clouds run hither and thither : ItaL, O Jesurun, (there is none like
to God, (who) is carried, as upon a chariot, upon the heavens, in,
or, for, thy aid, and in his loftiness upon the clouds : E. V-., (There
is) none like unto the God of Jeshurun, (who) rideth upon the
heaven in thy help, and in his excellency on the sky. 33 : 28 ; Gr.,
. . . and the heaven to thee be clouded with dew : Lat., and Dou
ay, the heavens shall be misty with dew : ItaL, his heavens also
shall distil the dew : E. V., his heavens shall drop down dew.
1 have given every passage where the Heb. shmim, — the Gr.
ouranos — occurs in the Pentateuch, — the Law, the last appeal in
all matters of doctrine, as before seen. It is plain that the Ortho
dox heaven is no where found in it : and it's not being found in the
Pentateuch is proof that there is no such place: and, accordingly,
this is manifest from all Scripture. Recollect, reader, that the Heb.
word is always in the plural. If the reader prefer, he may use the
singular ; but, of course, must use it in all places.
Josh. 2 : 11 ; Gr., ... in ourano, [without the article] above:
ItaL, in cielo, the heaven, air, sky, of above : Douay, and E. V., in
heaven above. 8 : 20 ; Gr., . . . the smoke of the city ascended eis,
to, or, into, the heaven : ItaL, to the heaven : Douay, and E. V., to
heaven. 10 : 11 ; Gr., . . . out of the heaven: ItaL, from the hea
ven : Douay, the Lord cast down upon them great stones from
heaven : E. V., the same: Margin, 'i. e., hailstones.' 10 : 13 ; . . .
the sun stood still in the midst of the hea'ven : ItaL, of the heaven :
Douay, and E. V., of heaven.
Judges 5:4; Gr., . . . the heaven : Lat, Douay, ItaL, and E.V.,
the heavens. Ver. 20 ; Heb., Out of (the) heavens made war these
stars ; (a metaphor used, says Ges., of illustrious princes, citing
Numb. 24 : 17 ;) from (the) ladders of them [i. e., their elevation,
high position,], they warred with Sisra. Gr., Out of heaven gave
battle those stars ; from the beaten paths of them they gave battle
with, or, against, Sisara : Lat., and Douay, War from heaven was
made against them, the stars remaining in their order and courses
fought against Sisara: ItaL, And it was fought, or, they fought,
[that is, impersonal] from the heaven; the stars fought against
Sisera from their circles : E. V., They fought from heaven ; the
stars in their courses fought against Sisera : [following the Ital.
division of the verse : Margin, " the elements and powers of nature
seemed to be armed against Sisera." — Ed. 13 : 20 : Gr., . . . in the
to ascend (a) flame above the altar even to the heaven : ItaL, to

THEOLOGY OF THE BIBLE. 505
the heaven : Douay, and E. V., toward heaven. 20 : 40 ; Heb., . .
and lo ascended Mil, (the) whole, or, totality of that city to these
heavens : Gr., and lo ascended (a) termination, or, consummation,
of that city even to heaven : ItaL, the conflagration of the city as
cended to the heaven: Lat, and Douay, the flames ascended on
high: E. V., the flame of the city ascended up to heaven.
1 Sam. 2 : 10 ; Gr., ... in heavens [plural, and without the ar
ticle] : Douay, in the heavens : ItaL, from the heaven : E. ,V., out
of heaven. 5 : 12 ; Gr., to, or, into, the heaven: Ital., to the hea
ven : Douay, and E. V., to heaven. 17 : 44 ; Gr.; . . to the winged
of the heaven : Lat, to the flying of heaven, or, (the) heaven : ItaL,
to the birds of the heaven : Douay, of the air : E. V., of the air.
Ver. 46 ; Gr., Lat., ItaL, Douay, and E. V., the same as in v. 44.
2 Sam. 18:9; Gr., between the heaven and between the earth :
ItaL, between heaven and earth : Douay, and E. V., between the
heaven and the earth. 21 : 10 ; Gr., . . . water out of the heaven,
. . .'the winged of the heaven : ItaL, from the heaven, ... of the
heaven : Douay, out of heaven, . . . the birds: E.V., out of heaven,
.... the birds of the air. 22 : 10 ; Gr., heavens [without the
article :] Douay, ItaL, and E. V., the heavens. 22 : 14; Gr., thun
dered out of heaven: ItaL, from the heaven: Douay and E. V.,
from heaven.
1 Kings 8 : 27 ; Gr., ... if the heaven kai, yea, the heaven of
the heaven, &c. ? Lat., for if (the) heaven, et, even, (the) heavens
of heavens, &c. ? Douay, for if heaven, and the heavens of heavens
cannot contain thee, &c. ? ItaL, behold, the heavens, and the hea
vens of the heavens not thee can hold, or, comprehend : E. V., be
hold the heaven and heaven of heavens cannot contain thee. 8 : 32 ;
Heb., u, then, hear thou, of [from] these heavens, and do, and
shphtht, judge, or, defend the cause of, servants of thee, causing
to be blotted out, destroyed, (see Ges. irsh, No. 3.) (the) wicked,
giving the way of them on head of them, and accounting just (the)
just, giving to them according to the justness of them: The Gr.
has in the verse, out of the heaven : The Lat. has, in caelo, . . . con
demnans : Douay, Then hear thou in heaven : and do, and judge
thy servants, condemning the wicked, and bringing his way upon
his own head, and justifying the just, and rewarding him according
to his justice : ItaL, . . . from the heaven : E. V., Then hear thou in
heaven, see the v. in E.V. Ver. 34 ; Gr., . . out of the heaven : ItaL,
from the heaven : Douay, and E. V., Then hear thou in heaven.
Ver. 35 ; Gr., the heaven : ItaL, the heaven : Douay, and E. V.,

506 THEOLOGY OF THE BIBLE.
heaven. Ver. 36; Gr., . . out of the heaven: ItaL, from the heaven:
Douay, Then hear thou in heaven : E. V., the same. Ver. 39, 45,
and 49 ; Gr., ItaL, Douay, and E. V., the same as in v. 36. 1 Kings
8 : 54 ; Gr., ... to, or, into, the heaven : ItaL, towards the heaven :
Douay, had spread his hands towards heaven: E. V., with his
hands spread up to heaven. 1 Kings 16 : 4 ; Gr., the wing
ed of the heaven : Lat, of (the) heaven : ItaL, of the hea
ven : Douay, and E. V., the fowls pf the air. 1 Kings 18 : 45 ;
Gr., . . . the heaven : Lat, the heavens : Douay, the heavens : Ital.
the heaven : E. Y:, the heaven. 21 : 24 ; Gr., . . . the winged of
the heaven: Lat, of (the) heaven: ItaL, [simply] the birds: Dou
ay, of the air: E. V., the fowls of the air. 22 : 19; Heb., . . . hear
word of Jehovah, I saw Jehovah seated upon the canopied seat of
him, and all tsba, (the) army, host, of him of those heavens : [In a
vision, as he saw all Israel scattered upon the hills, E. V., v. 17:]
Gr., . . . and all the army of the heaven : ItaL, and all the army of
the heaven : Douay, and all the army of heaven : E. V., and all the
host of heaven : [i. e., the sun, moon, and stars, as we have seen.]
2 Kings 1 : 10 ; Gr. . . . fire out of the heaven : ItaL, from the
heaven: Douay, and E. V., from heaven. Ver. 12, and 14; Gr.,
ItaL, Douay, and E. V., the same. 2:1; Heb., And it was, — oc
curred — b, in, or, at, (the) causing to ascend Jehovah alieu in a
storm (Gr., hurricane) these heavens : Gr., Eliou 6s, as, into the
heaven : Lat., . . . Elias by a whirlwind into caelum, (the) heaven,
air, sky : Douay, Elias into heaven by1 a whirlwind : ItaL,
Elia into cielo, the heaven, air, sky : E. V., Elijah into hea
ven by a whirlwind. 2 Kings 2:11; Heb., . . . and ascended alieu
b, in, or, by, a storm these heavens : Gr., . . . Eliou in a hurricane
6s, as, into the heaven : Lat, into (the) caelum : Douay, and Elias
went up by a whirlwind into heaven : ItaL, to the cielo : [in v. 1,
the Ital. is, into cielo, without the article ; shewing that, whether
with or without the article the meaning is the same :] E. V., and
Elijah went up by a whirlwind into heaven. [Would Orthodoxy
have us believe that the whirlwind lasted Elias all the way to what
Orthodoxy would have us understand by its word heaven?] 2 Kings
7:2; Gr., . . . cataracts in heaven [without the article :] ItaL, in
the heaven : Douay, flood-gates in heaven : E. V., windows in
heaven : Ver. 19 ; Gr., cataracts in the heaven: ItaL, in the heaven:
Douay, flood-gates in heaven : E. V., windows in heaven. 14 : 27 ;
Heb., And not spoke Jehovah for to wipe away, blot out, destroy,
name of Israel from under these heavens : (Ges. under shm, says,

THEOLOGY OF THE BIBLE. 507
blot out the name of a people, is used for, blot out a people, citing
this verse, and Deut, 9: 14 ; 1 Sam. 24 : 21 ; Ps. 9: 5; Zech. 13: 2;
citing also Eccles. 6 : 4, where he renders, 'its name is covered with
darkness.') The Gr. in 2 Kings 14 : 27 is, And spoke not kurios to
wipe out, or, off, expunge, cancel, the seed, offspring, of Israel from
under the heaven : Douay, and the Lord did not say that he would
blot out the name of Israel from under heaven : E. V., the same.
2 Kings 17 : 16 ; Gr., of the heaven : ItaL, all the army of the hea
ven : Douay, adored all the host of heaven : E. V., worshipped all
the host of heaven ; 21:3; the same Gr., ItaL, Douay, and E. V.
Ver. 5 ; Gr., . . . of the heaven : ItaL, . . . altars to all the army of
the heaven : Douay, and E. V., And he built altars for all the host
of heaven. 23:4; Douay, and E. V., . . . and for all the host of
heaven : Gr., of the heaven : ItaL, and for all the army of the hea
ven. Ver. 5 ; Heb., And eshbit, [see shht,] he caused to cease, put
an end to, took away, he, those, kmrim, priests, (Ges. says, " kmr
is properly, blackness, and as a concrete, one who goes about in
black attire, hence, an ascetic, a monk, an ecclesiastic,") . . and he,
those, burning incense to bol, to sun and to moon and to the twelve
signs of the Zodiac, u, yea, or, and, to all (the) army, host, of these
heavens : Gr., And kateJcause, [the same verb it uses in v. 4, for
which the Douay, ItaL, and E. V., there give, he burned,] he burn
ed those Chomarim [the Heb. word unstranslated,] . . . and those
burning incense to the Baal, and to the sun, and to the moon, and
to those mazouroth, [neither the Hed. Lex., nor Donnegan, gives
this word ; the Lexicon of Schrevelius gives it, and for it gives,
celestial signs ; and Groves's Lex. gives it, and for it gives, ' a
name given to certain stars,'] celestial signs, kai, yea, or, and, to
all the troops, or, forces, of the heaven : ItaL, And he exterminated
the camari [untranslated,] the which the Kings of Judah had ordi-
nati, ordained, ordered, ranged, disposed . . . ; he exterminated
also those that made perfumes to Baal, to the sun, to the moon,
and to the planets, and to all the army of the cielo : Douay, And
he destroyed the soothsayers, whom the Kings of Judah had ap
pointed to sacrifice . . . ; them also that burnt incense to Baal, and
to the sun, and to the moon, and to the twelve signs, and to all the
host of heaven: E. V., And he put down the idolatrous priests,
whom the Kings of Judah had ordained . . . ; them also that burn
ed incense to . . . and to the planets, and to all the host of heaven.
1 Chron. 16 : 26 ; Heb., . . u, but, Jehovah (the) heavens made:
Gr. heavens [without the article] made : Ital., but the Lord hath

508 THEOLOGY OF THE BIBLE.
made the heavens : Douay, and E. V., but the Lord made the hea
vens. 16 : 31 ; Gr., . . . the heaven : Douay, ItaL, and E. V., the
heavens. 27 : 23 ; Gr., ... as the stars of the heaven : Douay, of
heaven : ItaL, of the heaven : E. V., of the heavens. 29 : 11 ; Heb.,
I, to, thee, Jehovah, this qdle, magnitude, and this power, and this
splendour, and this completeness, or, perfection, and this beauty ;
for all in (the) heavens and in (the) earth I, to, thee, Jehovah, who
ruling and exalting thyself I, to, all I, to, head : Gr., To thee . . .
for thou of all the [things] in the heaven and upon the earth rulest
with uncontrolled sway: ItaL, To thee, O Lord (belongeth) the
largeness, and the power, and the glory, and the eternity, and the
majesty ; for all that (which is) in cielo, and in earth, (is thine) ;
thine, O Lord, (is) the kingdom ; and (thou art) he that exalteth
thyself at head above every thing: Lat, and Douay, Thine, O
Lord, is magnificence, and power, and glory, and victory : and to
thee is praise : for all that is in heaven, and in earth (is thine) :
thine is the kingdom, O Lord, and thou art above all princes : See
E. V.
2 Chron. 2:6; Gr., . . . the heaven, kai, yea, the heaven of the
heaven : ItaL, the heavens, and the heavens of the heavens : Douay,
heaven, and the heavens of heavens cannot contain him : E. V., the
heaven, and heaven of heavens cannot contain him. Ver. 12 ; Gr.,
. . . that made the heaven : ItaL, the heaven: Douay, and E. V.,
heaven. 6:12; Gr., . . . and spread asunder, expanded, the hands
of him eis, to, or, towards, the heaven : ItaL, and unfolded the
palms of his hands towards the cielo: Douay, and lifting up his
hands towards heaven : E. V., and spread forth his hands towards
heaven. 6 : 18 ; Gr., . . . if the heaven kai, yea, the heaven of the
heaven : ItaL, the heavens, and heavens of the heavens cannot con
tain thee : Douay, If heaven and the heavens of heavens do not
contain thee : E. V., heaven, and the heaven of heavens : Margin,
" i. e., the outermost and loftiest circle of creation." — Ed. 6:23;
Gr., . . . out of the heaven : ItaL, from the heaven : Douay, and
E. V., Then hear thou from heaven. Ver. 26 ; Gr., on, or, a,t, the
to shut up the heaven: ItaL, the cielo : Douay, If the heavens be
shut up : E. V., When the heaven is shut up, and there is no rain.
Ver. 27 ; Gr., out of the heaven : ItaL, from the cielo : Douay, and
E. V., Then hear thou from heaven. Ver. 30 ; Heb., And thou
shalt hear [the future is sometimes used for the imperative, hear
thou] out of, or, from, these heavens, out of, or, from, kun shht k,
the created, or, prepared, constituted, sabbath, rest, of thee : Gr..

THEOLOGY OF THE BIBLE. 509
. . . out of the heaven, out of ready prepared, suitable, or, fitting,
duelling of thee: ItaL, from the heaven, stanza, chamber, abode,
lodging, of thy habitation : Douay, Hear thou from heaven, from
thy high dwelling-(place) : E. V., Then hear thou from heaven thy
dwelling- (place) : ver. 35 ; Gr., . . . out of the heaven : ItaL, from
the heaven : Douay, Then hear thou from heaven : E. V., Then
hear thou from the heavens : [giving here, from the heavens, where
the Gr., Lat., Douay, and ItaL, are the same as in v. 26, and other
places, where the E.V. gives, from heaven.] 2 Chron. 7:13; Gr.,
If I hold fast the heaven and not be rain : ItaL, the heaven : Douay
and E. V., If I shut up heaven. 20:6; Gr., God in heaven above :
ItaL, in the heavens : Douay, and E. V., in heaven. 28 : 9 ; Gr.,
. . . even to the heavens : ItaL, to the heaven : Douay, up to hea
ven : E. V., reacheth up unto heaven. 32 : 20, Gr., and cried out
eis, to, or, towards, the heaven : ItaL, toward the cielo : Douay, and
cried out to heaven : E. V., and cried to heaven. 33 : 3 ; Gr., . . .
and worshipped all the army of the heaven : ItaL, all the army of
the heaven : Douay, and E.V., all the host of heaven. 36 : 23 ; Gr.
. . . the God of the heaven : Heb., . . . God of these heavens : ItaL,
God of the heaven : Douay, and E. V., God of heaven.
Ezra 1:2; Heb., . . . Jehovah God of these heavens : Gr., of
the heaven : ItaL, of the heaven : Douay, and E. V., of heaven.
5 : 11 ; Gr., . . . God of the heaven: ItaL, of the heaven : Douay,
andE. V., of heaven. Ver. 12; Gr., ItaL, Douay, and E. V., the
same. In these two verses Ezra uses the Chaldee shmia, for shm
im. In 6 : 9, 10 ; 7 : 12, 21, 23, shmia is used ; The Gr. in each is,
... the God of the heaven ; the ItaL, the same : Douay, the God of
heaven: E. V., the same. 9:6; Heb., shmim: Gr., and our tres
pass is grown even eis, to, or, into, the heaven : ItaL, the heaven :
Douay, unto heaven : E. V., unto the heavens.
Nehem. 1 : 4 and 5 ; Gr., ... the God of the heaven : ItaL, the
same : Douay, and E. V., of heaven. 9:6; Heb., Thou heua, self,
Jehovah alone of thee, thou hast made these heavens, heavens of
these heavens, and all the armies, or, hosts, of them : Gr., . . . thou
art autos, self, kurios alone, thou hast made the heaven and the
heaven of the heaven, &c. : ItaL, Thou alone art the Lord ; thou
hast made the heavens, the heavens of the heavens, and all the
armies of them : Douay, Thou thyself, 0 Lord, alone, thou hast
made the heaven, and the heaven of heavens, and all the host
thereof: See E. V. 9 : 15 ; Gr., bread out of heaven: ItaL, from
the heaven : Douay, and E. V., from heaven. Ver. 23 ; Gr., 

510 THEOLOGY OF THE BIBLE.
stars of the heaven : ItaL, the same : Douay, and E. V., stars of
heaven. Ver. 27 ; Gr., . . . out of heaven of thee : ItaL, from the
heaven : Douay, and E. V., from heaven. Ver. 28 ; Gr., . . . out of
heaven : ItaL, from the cielo : Douay, and E. V., from heaven.
Job 1:16; Gr., . . . fire fell out of the heaven : ItaL, from the
heaven : Douay, and E. V., from heaven. 9:8; Gr., Ho, who,
having stretched the heaven alone : ItaL, that spreadeth, or, stretch-
eth, all alone the heavens : Douay, Who alone spreadeth out the
heavens : E. V., the same, with which. 11:8; Gr., Lofty the hea
ven : ItaL, (These things are) the loftiness of the heavens : Douay,
(He is) higher than heaven : E. V., (It is) high as heaven. 12:7;
Gr., . . . winged of heaven [without the article :] Lat, of caelum :
ItaL, of the heaven : Douay, of the air: E. V., the fowls of the air.
14 : 12 ; Gr., . . . the heaven : ItaL, heavens : Douay, and E.V., the
heavens: 15: 15; Gr., heaven [without the article:] Lat, Douay,
ItaL, and E. V., the heavens. 20 : 6 ; Gr.. . . to, or, into, heaven :
Lat., to caelum : Douay, to heaven : ItaL, to the heaven : E. V., to
the heavens. 20 : 27 ; Gr., . . . the heaven : Lat., Douay, and ItaL,
the heavens : E. V., The heaven. 22:12; Heb., Whether not God
in (the) lofty of (the) heavens? seest the head (for, highest, says
Ges.) of the stars because they are high ? [not belongs to the last
clause also. Frequent instances of such construction occur. Gr.,
Whether not ho, who, [for, he who], the lofties inhabiting search
eth ? indeed tous, those, in haughtiness moving humbleth ? [The ,
Gr. does not use ouranos in this verse; it uses the lofties, instead:]
ItaL. God not (is) he in the high of the heavens ? he vieweth the
top -of the stars as, or, how, they are eccelse, high : [i. e., probably,
high as they are, or, however high they are :] Lat, Whether not
thinkest thou that God higher than the heavens is, et, even, or,
and, above the top of the stars is lifted up? Douay, Dost not thou
think that God is higher than heaven, and elevated above the
height of the stars ? E. V., (Is) not God in the height of heaven ?
and behold the height of the stars, how high they are ! [See the
Ital. above.] Job. 22 : 14 ; Heb., Clouds avail to, or, for, him, and
not irae, is he seen (see Ges. rae No. 3,Pual), and hug, (the) sphere,
or, circle, of shmim, (the) heavens, he goeth along, or, through :
Gr., . . and not is he seen, and circle of heaven [without the article]
he traverseth : Lat., and Douay, The clouds are his covert, and he
doth not consider our things, and he walketh about the poles of
heaven ; Lat., caeli, of (the) heaven : ItaL, The clouds to him (are)
a hiding, and he seeth nothing, and he walketh through the tour

THEOLOGY OF THE BIBLE. 511
of the heaven : E. V., Thick clouds (are) a covering to him, that he
seeth not; and he walketh in the circuit of heaven. 26: 11 ; Gr.,
Pillars of heaven : ItaL, . . . of the heavens: Douay, and E. V., The
pillars of heaven tremble. 26 : 13 ; Gr., heaven : Lat, Douay, ItaL,
and E. V., the heavens. 28 : 21 ; Gr., . . . winged of the heaven :
Lat., of (the) heaven : ItaL, of the heaven : Douay, and E. V., the
fowls of the air. 28 : 24 ; For he the hupo, under, heaven, all seeth,
knowing the [things] in, or, on, the earth, all ha, which, they have
done [impersonal, for, which have been done] : Douay, under hea
ven : ItaL, For he looketh to the extremity of the earth, he seeth
under all the heavens : E. V., For he looketh to the ends of the
earth, (and) seeth under the whole heaven. [See the ItaL, and
E. V. of 22 : 14, before given.] 35 : 5 ; Gr., Look eis, to, into, or,
at, the heaven : ItaL, Look upon the heavens : Douay, Look up to
heaven : E. V., Look into the heavens. Ges., under nbth, renders
this, look at the heaven. 37 : 3 ; Gr., under all the heaven : Lat.,
he regardeth, or, taketh heed, under all (the) heavens : Douay, He
beholdeth under all the heavens : ItaL, He it striketh under all the
heavens : E. V., He directeth it under the whole heaven. Job 37 :
18; Heb., shhqim: Ges. renders the verse, " hast thou like him
spread out the sky which is firm like a molten mirror ? " 38 : 29 ;
Gr., . . . hoar frost in heaven : ItaL, of the heaven : Douay, the
frost from heaven : E. V., the frost of heaven. 38 : 33 ; Heb.,
Knowest thou (the) definities, or, appointed times, of (the) heavens :
Gr., . . . tropas, solstitial points, returns, of heaven ? Lat., the suc
cession of (the) heaven ? ItaL, the constituted orders of the hea
vens ? Douay, the order of heaven ? E. V.,1 the ordinances of hea
ven? [The Pleiades, too, are spoken of in v. 31.] 38 : 37; Heb.,
Who shall enumerate shhqim, the clouds, (by metonymy, the firma
ment of heaven, says Ges.,) in wisdom, u, or, the bottles of the hea
vens, &c. : (Ges., under nbl, gives ' the bottles of heaven,' i. e., says
he, ' the clouds, a metaphor of common use in Arabic') : Gr., indeed
who heaven eis, to, into, or, upon, earth bend down : Lat., and
Douay, Who can declare the order of the heavens, and the har
mony of heaven who can make to sleep, or Lat., to be asleep ? ItaL,
Who ean number the clouds ? and who put down the barrels of the
heaven ? E. V., . . . the clouds . . . , or who can stay the bottles of
heaven ? Margin, ' who can cause to lie down,' &c.
Ps. 2:4; Gr., Who dwelling in heavens : Lat., in heavens, or,
(the) heavens : Douay, He that dwelleth in heaven : ItaL, He that
sitteth in the heavens : E. V., the. same. 8:1; Heb., . . . (the)

"512 THEOLOGY OF THE BIBLE.
splendour of thee upon (the) heavens : Gr., the magnificence of
' thee upon heavens: Lat, thy magnificence upon (the) heavens:
ItaL, thy majesty upon the heavens : Douay, thy magnificence is
elevated above the heavens : E. V., Who hast set thy glory above
the heavens. 8:3; Gr., Wherefore I will behold the heavens :
Douay, For I will behold thy heavens : ItaL, and E. V., When I
consider thy heavens. Ps. 8 : 8 ; Gr., . . . the winged of the hea
ven: Lat, and ItaL, of the heaven: Douay, and E. V., of the air.
11 : 4 ; Heb., Jehovah in the spacious, or, lofty, of (the) holiness of
bim, [poetically for the heavens,] Jehovah in (the) heavens ksa.
(the) lofty seat — covered with a canopy (so given by Ges.) of
him : eyes of him see, eyelids of him search out, or, examine, sons
of men : Gr., in heaven : ItaL, The Lord (is) in the temple of his
holiness ; the seat of the Lord (is) in the heavens : Douay, The
Lord (is) in his holy temple, the Lord's throne (is) in heaven : E.V.,
the same. 14: 2; Gr., . . . out of the heaven : Lat., out of (the)
caelum: ItaL, from the cielo: Douay, and E. V., from heaven.
18: 9; Gr., . . . heaven: Lat, (the) heavens: ItaL, Douay, and
E. V., the heavens. 18 : 13; Gr., . . . thundered out of heaven:
Lat, out of caelum: ItaL, in the cielo : Douay, from heaven: E.V.,
in the heavens. 19: 1; Gr., These, or, the, heavens: Lat, (the)
heavens : ItaL, Douay, and E. V., The heavens. 19:6; Gr., From
extremity of the heaven the march, or, excursion, of him ; kai, yea,
the end of him even to extremity of the heaven : ItaL, His way out
(is) from one extremity of the heavens, and his tour (reacheth) even
to the (other) extremity : Douay, His going out (is) from the end
of heaven, and his circuit even to the end thereof: E. V., from the
end of heaven, &c. 20:6; Heb., ... he will answer him from the
heavens of (the) holiness of him : Gr., out of heaven holy of him :
ItaL, from the heaven of his holiness : Lat., Douay, and E. V., from
his holy heaven : Margin, from the heaven of his holiness. 33 : 6 ;
Heb., b, by, (a) word of Jehovah (the) heavens were fabricated : u,
yea, by ru-ach (a) breath, of (the) mouth of him all (the) army, or,
host, of them : Gr., the heavens were rendered firm, kai, yea/, by the
pneuma of the mouth of him : Lat., (the) heavens flrmati sunt, were
made firm, or, hardened, et, even, by the spiritus of his mouth : Dou
ay, By the word of the Lord the heavens were established, and all the
power of them by the spirit of his mouth : ItaL, The heavens are
been made by the word of the Lord, and all the army of them by
the soffio, breath, of his mouth : E. V., By the word of the Lord
were the heavens made ; and all the host of them by the breath of

THEOLOGY OF THE BIBLE. 513
his mouth. 33 : 13 ; Gr., Out of heaven : Lat., Out of caelum, (the)
heaven: ItaL, from the heaven: Douay, and E. V., from heaven.
36 : 5 ; Gr., ... in the heaven, . . . even to the clouds : ItaL, to the
heaven, . . even to the clouds : Douay, in heaven, . . to the clouds :
E. V., in the heavens, . . unto the clouds. 50 : 4 ; Heb., he will call
to these heavens above and to this earth to din, judge, judge the
cause of, defend the right of, (the) people of him :' Ges., under din
cites Prov. 31 : 9; where the Heb. din is used; and he renders,
judge the poor and needy : the Douay there gives, do justice to the
poor and needy : ItaL, do just, or, right, to, &c. : E. V., plead the
cause of the poor and needy.. , Ges. says, " As the ideas of ruling
and judging are in practice closely connected in the East, so also
are they closely connected in the' languages ; " citing Gen. 49: 16,
where din is used, and Ges. renders, " Dan shall judge [i. e., rule]
his people ;" and he cites this v. Ps. 50 : 4 ; and Gen. 30 : 6 ; where
din is used, and he renders, in that v. " God has judged my cause,"
and Jer. 5 : 28 ; where the Heb. is, dbri, (the) words, or, deeds, of
bad, or, evil, din, they judge ; they have not dnu, [from the verb
din] judged, din [noun] (the) judgment, or, cause, of (the) orphan ;
u, yet, they are prospered, u, yea mshphth, (the) judgment, or,
cause, of the poor, or, oppressed, they judge, or defend, not; and
Jer. 22 : 16 ; where the Heb. is, dn [for din, the noun] din [the
verb], the judgment, or cause, he judged, or defended, of oppressed
and poor: Ges. renders this, " he has judged the cause of the poor
and needy; " and Jer. 30: 13 ; where the Heb. is, ain, not (is) dn
din, to judge, or defend, (the) judgment, or cause, of thee. See
these verses in the E. V. ' And the rulers of the Hebrews next
after Joshua were called Judges. So that to judge, in such con
nection, means, to rule. The Gr. of Ps. 50 : 4 is, He will call to
the heaven above and the earth diakrinai, to discriminate, decide,
(judicially, says Donnegan) the people of him : Lat., He will call
to (the) caelum above, or, of upward, and the earth, to discern (me
taphor., says Ainsworth, to judge, or determine) his people : ItaL,
he will cry from high to the cielo, and to the earth, to judge his
people : Douay, He shall call heaven from above, and the earth, to
judge his people : E. V., He shall call to the heavens from above,
and to the earth, that he may judge his people. [Not at all the
sense.] Ps. 53:2; Gr., . . . out of the heaven : Lat, out of (the)
caelum : ItaL, from the cielo : Douay, and E. V., from- heaven.
57 : 3 ; Gr., . . . out of heaven : ItaL, from the cielo : Douay, and
E. V., from heaven. 57:5; Heb., Lift thyself up, or, be lifted
33

514 THEOLOGY OF THE BIBLE.
up, ol, upon, these heavens : Gr., Be lifted up epi, upon, these hea
vens : Lat, super, upon, (the) heavens : ItaL, sopra, upon, the hea
vens : Douay, Be thou exalted, O God, above the heavens : E. V.,
the same. 57 : 10 ; Gr., . . . even to the heavens, . . . even to the
clouds. 57 : 11 ; Heb., be lifted up ol, upon, (the) heavens aleim,
Gods, [for God,] ol, upon, all this earth (the) splendour of thee :
Gr., . . . upon the heavens : Lat., upon (the) heavens : ItaL, upon
the heavens : Douay, and E. V., above the heavens. 68 : 8 ; Heb.,
shmim, [always plural, as well where the Gr. is in the singular as
where the Gr. is in the plural], (the) heavens : Gr., the heavens.
68 : 33 ; Heb., to him that rideth as on horseback, or, as in a cha
riot, upon (the) heavens of (the) heavens qdm, of the eastern quar
ter. Gr., epi, upon, the heaven of the heaven at the rising of the
sun : Lat., super, upon, (the) heaven of (the) heaven at the East :
Douay, who mounteth above the heaven of heavens, to the east :
ItaL, To him that cavalca, rideth on horseback, sopra, upon, the
heavens of the heavens eternal : E. V., To him that rideth upon
the heavens, (which were) of old. 69: 34; Gr., the heavens : Lat,
(the) heavens : Douay, and ItaL, the heavens : E. V., the heaven
[in the singular.] 73 : 9 ; Gr., They have set eis, to, heaven the
mouth of them: Lat, to caelum: ItaL, within al cielo, to the hea
ven : Psalter version, For they stretch forth their mouth unto the
heaven : Douay, They have set their mouth against heaven : E. V.,
They set their mouth against the heavens. 73 : 25 ; Heb., What
to me in (the) heavens, u, yea, equally with thee not have delight
ed I in (the) earth : Gr., What, indeed, to me exists in the heaven,
kai, yea, in comparison with thee what have I desired epi, upon,
the earth ? Lat, What, indeed, to me is in (the) caelum, and in com
parison of thee what have I desired super, upon, (the) earth ? Dou
ay, For what have I in heaven ? and besides thee what do I desire
upon earth ? ItaL, Who (is) for me in cielo, the heaven, air, sky,
(but thee ?] I do not desire (other) than thee, upon earth: E. V.,
Whom have I in heaven (but thee ?) and (there is) none upon earth
(that) I desire besides thee. 76 : 8 ; Gr., out of the heaven : ItaL,
dal cielo, from the heaven : Douay, and E. V., from heaven, Ps.
77 : 17 ; Heb., shhqim : Gr., the clouds : Douay, the clouds : ItaL,
the heavens: E. V., the skies. 77: 18; Heb., (A) voice of [the]
thunder of thee in the wheel ; those lightnings in rqim [for rqioim],
(the) spread out firmament of heaven, (the) habitable globe moved,
or, disturbed ; u, yea, trembled this earth : Gr., (A) voice of the
thunder of thee in the trocho, wheel, circle : ItaL, The sound of thy

THEOLOGY OF THE BIBLE. 515
thunder (was) through the giro, tour, &c. : Douay, The voice of
thy thunder in a wheel : E. V., The voice of thy thunder (was) in
tho heaven. 78 : 23, and 24 ; Gr., of heaven, in each : ItaL, del
cielo, of the heaven, in each : Douay, and E. V., of heaven, in each.
78 : 26 ; Heb., iso, he removed, or, took away, qdim, (the) eastern
quarter, from (the) heavens, and urged on in the might of it timn,
the southern quarter : Ges., under qdim, says, " the eastern quarter
is used poetically for the fuller ru-ach qdim, [breath of the eastern
quarter], east wind," citing Job 27 : 21 ; Ps. 48 : 7 ; Isai. 27 : 8 ;
Jer. 18: 17; Ezek. 27: 26. [In Job 27: 21, the Heb. has only
qdim : Lat., ventus, wind, burning : Douay, A burning wind : ItaL,
The wind east : E. V., The east wind. In Ps. 48 : 7, the Heb. has
ru-ach qdim, breath of eastern quarter : Gr., (a) pneuma, breath,
violent : Lat., a spiritus, breath, vehement : Douay, with a vehe
ment wind : ItaL, by the vento, wind, east : E. V., with an east wind.
In Isai. 27 : 8, the Heb. has, ru-ach, (the) breath, of huh which
heavy in day of qdim, eastern quarter : The Gr. gives pneuma for
ru-ach, and pneuma of anger, for qdim : The Lat. gives spiritus,
breath, durus, hard, stiff, rough, for qdim : Douay, his severe spirit:
ItaL, ... he (it) hath chased with his wind impetuous, in day of
the wind east : E. V., . . . he stayeth his rough wind in the day of
the east wind. In Ezek. 27 : 26, the Pleb. has ru-ach qdim : Gr.,
the pneuma, breath, of the south : Lat., ventus south: Douay, the
south wind: ItaL, the wind east: E. V., the east wind. Under
timn, the southern quarter, Ges. says, " poetically for the south
wind." The Gr. of Ps. 78 : 26, (the Heb. of which is above given)
is, He transported, or, carried away, the south wind, from, or, out
of, heaven [without the article], and brought on in the power of it
Liba : Lat., He transferred the south wind from caelum ... the
south-west : Douay, He removed the south wind from heaven : and
by his power brought in the south-west wind : ItaL, he caused levare,
to lift, or, he took away, nel cielo, in the heaven, the east wind,
and in its force, or, power, he brought in the south wind : [This is
the rendering of the Ital. ; it might also be rendered, by his power:]
E. V., He caused an east wind to blow in the heaven : and by his
power he brought in the south wind : [a senseless verse, taken partly
from the ItaL, but giving a wrong sense to the Ital. verb levare ;
and partly from the Douay, 'by his power.'] 79 : 2 ; Gr., to the
winged of the heaven : Lat., of caelum: ItaL, del cielo, of the hea
ven T Douay, the fowls of the air : E. V., the fowls of the heaven.
80 : 14 ¦ Heb., God of tsbaut, [plural of tsba, which we have had

516 THEOLOGY OF THE BIBLE.
several times] (the) armies, hosts, [of the heavens], turn thyself
now, or, I pray thee, look from (the) heavens : Gr., out of heaven :
Lat., out of caelum : ItaL, dal cielo, from the heaven : Douay, and
E. V., from heaven. 85 : 11 ; Gr., out of the heaven : Lat., out of
caelum : ItaL, dal cielo : Douay, and E. V., from heaven. 89 : 2 ;
Heb., ... to hidden time benignity shall be restored, or, rebuilt, of
(the) heavens, [i. e., benignity shall be restored, or, rebuilt, to, —
during — the hidden time of the heavens, — as long as the heavens
shall last], tkn, poised, set up, (the) firmness, or, faithfulness (in
fulfilling promises, says Ges., under amune) Of thee on, — upon —
them : Gr., on, — upon — the heavens : Lat., at, within, or, in,
(the) heavens : Douay, Mercy shall be built up for ever in the hea
vens : thy truth shall be prepared in them : ItaL, The (thy) be
nignity, or, goodness, shall be stable for ever ; thou hast stayed,
or, rested, the thy truth upon the heavens : E. V., Mercy shall be
built up for ever ; thy faithfulness shalt thou establish in the very
heavens. [The E. V., follows the ItaL, division of the verse. The
Heb. of the verse is an allusion, it seems to me, to the rainbow,
which elsewhere also is spoken of as the bow of promise, and which
is from time to time restored, rebuilt, upon the heavens. When
one Heb. noun follows or is connected with another, the last noun
is in the genitive by position. In this verse the noun shmim, is
connected either with time or with benignity. I think it plain that
its connection is with the noun time ; and that the true rendering
is, to, or, during, the hidden time of (the) heavens.] 89 : 5 ; Gr.,
the heavens: Lat., (the) heavens : Douay, ItaL, and E. V., the hea
vens : 89 : 6 ; Heb., For what in shhq, the sky, (used by metonymy,
for the firmament of heaven, says Ges.) shall be compared to Jeho
vah, shall be likened to Jehovah in bni alim, sons of heroes, or,
mighty ones, [i. e., in heroes, or, mighty ones :] Gr., . . . in clouds
[for shhq], ... in sons of God : [al is both mighty one, and God :
alim is the plural of al : aleim is also plural, but is uniformly ren
dered God : aleim is wrongly rendered gods in the Gr., Lat, ItaL,
Douay, and E. V., of Exod. 20 : 3.] The Lat. in Ps. 89 : 6, has, in
(the) clouds, ... in (the) sons of God : Douay, in the clouds . . .
among the sons of God : ItaL, For who (is) nel cielo, in the heaven,
sky, . . . among the sons of the Possenti, powerful ? E. V., in the
heaven, . . . among the sons of the mighty. Ps. 89 : 29 ; Gr., . . .
as the days of the heaven: ItaL, del cielo, of the heaven: Douay,
andE. V., of heaven. 89: 36, 37; Heb., seed of him [David] to
hidden time shall be,— exist ; and ksa, (the) seat lofty and covered

THEOLOGY OF THE BIBLE. 517
(with a canopy, says Ges.) of him as (the) sun in sight of me : v.
37, u, yea, (as the) witness [the moon] in shhq, the firmament of
heaven : Gr., v. 37, And as the moon it shall be maintained, or,
renewed, to the age of man, or a very long period ; kai, yea, as
that witness in heaven faithful : ItaL, v. 37, That shall be stable
perpetually as the moon ; and (of this) there is the witness faith
ful net cielo, in the heaven : Douay and E. V., in heaven. 96 : 5 ;
Gr., made the heaven. Ps. 93:2; Heb., nkun, created, or, pre
pared, ksa, (the) the seat lofty and covered (with a canopy, says
Ges.,) of thee [equivalent to the figurative language, He that sitteth
in the heavens, in Ps. 2:4; and, Heb., These heavens ksa, (the)
seat lofty and covered with a canopy, of me, in Isai. 66 : 1,] maz,
long since ; from hidden time thou : Gr., prepared, or, fitting, suit
able, the thronos, seat, chair of state, of thee from then, &c. : Lat,
Prepared, or, fitted, thy sedes, seat, from then : ItaL, thy trono,
seat, (is )firm, &c. : Douay, Thy throne is prepared of old: E. V.,
Thy throne (is) established of old : the Margin, for ' of old' gives
' from them ; ' [Not at all the sense. We thus see, that the Douay
and E. V. word throne means, a seat, a chair of state. And in Job
26 : 9, we have, Heb., mahz, covering (the) face of, the seat lofty
and covered (Ges. for ksa, adds, with a canopy, or, hanging), spread
ing out upon, or, over, it (a, or, the) cloud of him, or, it : shewing
that the heavens are, in Scripture language, the seat lofty, &c, of
Jehovah] : Gr., Who exercising power over face of thronos, seat,
chair of state, spreading out upon, or, over, it cloud of him,
or it : Lat., Who holdeth back (the) face of his solium, seat of state,
(et, inserted, yea) spreadeth out upon, or, over, it his, or, its clorid :
ItaL, He covers the superficies of the (his) trono, seat, he scatters,
or, expands, his clouds upon, or, over it : Douay, He withholdeth
the face of his throne, (and) spreadeth his cloud over it : E. V., He
holdeth back the face of his throne, (and) spreadeth his cloud upon
it. 96: 1,1; Gr., the heavens. 102: 19; Heb.,**, that, eshqiph,
he hath lain out over (hence, says Ges., to look forth) from (the)
lofty of (the) holiness of him, Jehovah from (the) heavens to (the)
earth hath looked : Gr., hoti, that, he hath stooped forward out of
the elevation holy of him, kurios out of heaven upon the earth hath
looked: Lat, He hath viewed out of his holy excelso, lofty, ... out
of caelum upon (the) earth hath looked: ItaL, For he will have
viewed from the high place of his holiness : for the Lord will have
beheld dal cielo, from the heaven, towards the earth : Douay, For
he hath looked down from the height of his sanctuary: from

518 THEOLOGY OF THE BIBLE.
heaven the- Lord hath looked upon the earth: E. V., the same.
102 : 25 ; Gr., the heavens. 103 : 11 ; Gr., the heaven : ItaL, icieli,
the heavens : Douay, and E. V., heaven. 104 : 2 ; Gr., the heaven :
ItaL, the cielo: Douay, the heaven : E. V., the heavens. 104 : 3 ;
Heb., ... . he, that, or, who, setteth clouds chariots of him,
he, that, or, who, goeth along ol, upon, wings of ru-ach, (the)
breath, for, wind : Gr., epi, upon, wings anemon of winds : Douay,
who walketh upon the wings of the winds : ItaL, sopra, upon, the
wings of the wind : E. V., the same. 104 : 12 ; Gr., . . . the wing
ed of the heaven : Ital., del cielo : Douay, of the air : E. V., of the
heaven. 105 : 40 ; Gr., . . . bread of heaven : ItaL, del cielo : Dou
ay, and E. V., of heaven. 107 : 26 ; Heb., For great mol, from
upon, (the) heavens the benignity of thee, u, yea, even to shhqim,
(the) clouds, or, the firmament of heaven [as we have seen] : Gr.,
. . . even to the heavens : Douay, to the heavens : ItaL, al cielo :
E. V., to the heavens : 108 : 4 ; Gr., . . .the heavens, . . the clouds :
ItaL, upon the heaven : Lat., . . . upon the heavens : Douay, and
E. V., above the heavens. 108 : 5 ; Gr., upon the heavens : Lat.,
upon (the) heavens: ItaL, upon the heavens: Douay, and E. V.,
above the heavens. 113: 4; Heb., ol, upon, these heavens (the)
splendour, or, glory, of him : Gr., upon these heavens: ItaL, sopra,
upon, the heavens : Lat., super, upon, (the) heavens : Douay, (and)
his glory above the heavens : E. V., the same. 113 : 6 ; Gr., in the
heaven : ItaL, That vieweth to bottom in cielo, the heaven, air, sky,
and in earth : Douay, looketh down on the low things in heaven
and in earth : E.V., who humbleth (himself) to behold (the things
that are) in heaven and in earth. 115 : 3 ; Gr., ... in the heaven :
Douay, in heaven : ItaL, in the heavens : E.V., the same. 115 : 15 ;
Gr., who made the heaven : ItaL, il cielo, the heaven : Douay, and
E. V., heaven. 115 : 16 ; Gr., the heaven of the heaven : ItaL, As
al cielo, to the heaven, il cielo, the heaven, (is) for the Lord :
Douay, the heaven of heaven is the Lord's : E. V., The heaven,
(even) the heavens, (are) the Lord's. 119: 89; Heb., To hidden
time, Jehovah, dbr, (the) word, or, promise, of thee is set in
(the) heavens : [rainbow] : Gr., ... in the heaven : Lat., For ever,
O Lord, thy word, or, saying, abideth, — remaineth — in (the) cae
lum: ItaL, O Lord, thy word (is) in eternal: it is stable ne1 cieli,
in the heavens : Douay, standeth firm in heaven : E. V., is settled
in heaven. 121 : 2 ; Gr., . . . made the heaven : ItaL, il cielo, the
heaven : Douay, and E. V., heaven. 123 : 1 ; Heb., . . . he, that,
or, who, art, seated b, at, on, or, in, (the) heavens : Gr., en, at, on,

THEOLOGY OF THE BIBLE. 519
or in, the heaven : Douay, who dwellest in heaven : ItaL, ne' deli,
upon, or, in, the heavens: E. V., the same. 124 : 8 ; Gr., ... the
having made the heaven: ItaL, il cielo, the heaven, &c : Douay,
and E. V., heaven. 134 : 3 ; Gr., ItaL, Douay, and E. V., same as
in the last verse. 135 : 6 ; Gr., in the heaven : ItaL, in cielo, [with
out the article, cielo is defined, the heaven, air, sky] : Lat., in (the)
caelum : Douay, and E. V., in heaven. 136 : 5 ; Gr., . . . made the
heavens : v. 8, 9, E. V., the sun . . . the moon and stars. 136 : 26 ;
Gr., ... to the God of the heaven : ItaL, de' deli, of the heavens :
Douay, and E. V., of heaven. 139:8; Heb., Though I ascend (the)
heavens: Gr., Though I ascend into the heaven: ItaL, in, to, or,
upon, cielo [without the article] : Douay, and E. V., If I ascend in
to heaven : 144 : 5 ; Gr., Bend down heavens of thee : ItaL, Bring
down the thy heavens : Douay, Bow down thy heavens : E.V., thy
heavens. 144 : 7 ; Gr., send out the hand of thee out of height :
[equivalent to, out of the heavens] : ItaL, frorn high : Douay, from
on high : E. V., from above. 146 : 6 ; Gr., The having made the
heaven : ItaL, il cielo, the heaven : Douay, and E. V., heaven.
147 : 8 ; Gr., who surroundeth, encloseth, the heaven in clouds :
ItaL, Douay, and E. V., the heaven. 148: 1 ; Heb., Celebrate Je
hovah, celebrate Jehovah mn, of, (for, the author of, says Ges.), or,
out of, these heavens, celebrate, him, b, on, [i. e., him who- is on]
the lofties, — the heights : Gr., Laud the kurios ek, of, or, on ac
count of, or, from out of, these, or, the, heavens. In v. 3, the sun,
moon and stars are called upon to praise him : v. 1 means the same,
— the heavens are called upon to celebrate him. And Ps. 148 : 4 is :
Gr., Praise him the heavens of the heavens and the water which over
head of the heavens, i. e., the water which of the heavens overhead:
Lat., (the) heavens of the heavens and all the waters which super,
upon, the heavens (are) : Douay, Praise him ye heavens of heavens :
and the waters that (are) above the heavens : ItaL, heavens of the
heavens ; and (ye) waters that (be) sopra, upon, the cielo [in the
singular] : E. V., . . ye heavens of heavens, and ye waters that (be)
above the heavens. Ver. 13; Heb., Let them praise the name of
Jehovah, ki, that, be set on high (the) name of him alone of him,
the splendour of him ol, upon, earth and heavens : Gr., upon earth
and heaven : ItaL, his majesty (is) sopra, upon the earth, and (sopra)
il cielo, the heaven : Lat. super, upon, (the) heaven and (the) earth :
Donay, above heaven and earth : E. V., . . . for his name alone is
excellent ; his glory [is] above the earth and heaven.
Prov. 8 : 27 ; Gr., . . . the heaven : Lat., Douay, ItaL, and E.V.

520 THEOLOGY OF THE BIBLE.
the heavens. 8 : 28 ; Gr., the springs, or, fountains, which under
heaven : Lat., and Douay, the fountains of waters : ItaL, the foun
tains of the abyss : E.V., the fountains of the deep : the Heb. word
here is teum, abyss. 25 : 3 ; Gr., heaven high : Douay, The hea
ven above : ItaL, The height del cielo : E. V., The heaven for
height. 30: 4; Heb., Who hath ascended the heavens: Gr., [not
found in my copy :] ItaL, in cielo, into, or, upon, the heaven, air,
sky: Douay, and E. V., into heaven. 30 : 19 ; Heb., (The) way of
that eagle in (the) heavens : [omitted in my copy of the Greek] :
Lat., in caelum: Douay, ItaL, and E. V., in the air.
Eccles. 1:13; Gr., . . . hupo, under, the heaven : ItaL, under
il cielo: Lat., and Douay, under the sun : E. V., under heaven.
3:1; Gr., . . . under the heaven : Douay, under heaven : ItaL, un
der il cielo : E. V., under the heaven. 3 : 16, and 4:3; Heb., un
der that sun : Gr., . . . under that sun : Lat., under (the) sun : Dou
ay, ItaL, and E. V., under the sun : [equivalent to, E. V. under
heaven, in 1 : 13.] 5:2; Gr., ... in the heaven : ItaL, nel cielo, in
the heaven : Douay, and E. V., in heaven. 5:18; 6:1; 8: 15;
10:5; Gr., Lat, Douay, ItaL, and E. V., under the sun. 10 : 20 ;
Gr., (a) winged of the heaven : Lat., of (the) caelum : ItaL, del
cielo : Douay, and E. V., of the air.
Isai. 1:2; Gr., O heaven : Lat, and ItaL, heavens : Douay, O
ye heavens : E. V., O heavens. 13:5; Gr., To come from (a)
land, or country, from afar, from extremity of base of the heaven :
ItaL, from the extremity del cielo: Douay, from the end of heaven :
E. V., the same. 13 : 10; Gr., the stars of the heaven, and that
Orion and all that kosmos, order, arrangement, world, of the hea
ven : The Heb. uses shmim but once in the verse : ItaL, the stars
of the heavens : Lat., of (the) heaven : Douay, For the stars of hea
ven : E.V., the same. 13:13; Gr., the heaven : ItaL, the heaven :
Douay, the heaven: E. V., the heavens. 14: 12; Heb., Alas, is
fallen from (the) heavens, (the) bright star, son of (the) dawn : [re
ferring to the King of Babylon, in v. 4] : Gr., out of the heaven,
that eosphoros, harbinger of day, morning star, which early rising :
ItaL, dal cielo, from the heaven, O star of the morning, son of the
aurora : Lat., from (the) caelum Lucifer : Douay, How art thou
fallen from heaven, O Lucifer : E. V., How art thou fallen from
heaven, O Lucifer, (Margin, "Or, Day Star," citing 2 Pet. 1 : 10,)
son of the morning. [I think some have understood, that Lucifer
fallen from heaven, was the Orthodox stn, Satan, Devil, fallen from
the Orthodox heaven. I quote here a passage from Prof. Draper's

THEOLOGY OF THE BIBLE. 521
late work, before-mentioned. He says, p. 507, " The miracle play
was originally introduced by the Church." " The parts were often
enacted by Ecclesiastics. So highly did the Italian authorities
prize the influence of these exhibitions on the vulgar, that the pope
granted a thousand days of pardon to any person who should sub
mit to the pleasant penance of attending them. Over illiterate
minds a coarse but congenial influence was obtained. In the play
of ' The Fall of Lucifer,' that personage was introduced, according
to the vulgar acceptation, with horns, and tail, and cloven hoof."]
Isai. 34 : 4 ; Heb., u, yea, or, and, nmqu, shall have a bad smell,
or, shall stink, [from the root mqq, see Ges., under mq, referring to
Ps. 38 : 6 (the E. V. is v. 5 ;) where the Heb. has this same word
nmqu, and for which the Ital. gives, stink, and the E. V. stink] all
tsba, (the) going forth of these heavens, [i. e., all the air of these
heavens, or, all that is in these heavens, i. e., in the air,] Ges. says,
" Once rather more boldly tsba, by zeugma, [a yoking, or, binding
together,] is applied to the. inhabitants of the earth, or rather to
whatever fills the earth, the plants even being included: Gen. 2:1,
all tsba of them ; which, with the zeugma resolved is thus explain
ed in Neh. 9 : 6, giving the Heb. ; and he says, compare Exod. 20 :
11." [In Neh. 9 : 6, the Heb. is, this earth and all which ol, upon,
it ; and in Exod. 20 : 11, all which on, or, in them. The v. Isai.
34 : 4 then proceeds,] and nglu, shall dance, or, tremble, [if nglu
be from the verb git], or, shall be made naked, or, bare, [if
it be from the verb gle; it may be from either, and I prefer
this] as sphr, scraped, or, polished, these heavens, [i. e., there
shall be no rain to purify the air and things on the earth], u, but,
or, and, all tsba, the going forth, of them, ibul, [from the root ibl,
see Ges., under bul], shall flow, run (as a sore, says Ges.) [if ibul he
from the verb ibl,] or, is accounted vile, [if it be from nbl, see Ges.
nbl, Piel] as nbl, is accounted vile, ole, (the) going up from a vine,
(Ges., under ole, says, " inanimate things are said to go up, as
smoke) u, yea, or, and, as (a) withered from a fig-tree : Ges., under
nbl, without rendering the other parts of the verse, renders one
clause thus : "their host, the host of heaven, i. e., the stars, shall
fall as the leaves of the vine fall." Does he, or any one else, sup
pose that the stars were to fall ? If the reader will read v. 3, 1
think he will prefer the rendering above given, as most likely to be
the true rendering : the Gr. of the verse has, first, of the heavens,
and then, the heai'en : Lat., And shall pine all (the) militia, soldiery,
of the heavens, and shall be folded up as a book (the) heavens ;

522 THEOLOGY OF THE BIBLE.
and all (the) militia, soldiery, of them shall fade, as fadeth (the)
leaf from the vine and from the fig-tree : Douay, And all the host
of the heavens shall pine away, and the heavens shall be folded to
gether as a book : and all their host shall fall down as the leaf fall
eth from the vine, and from the fig-tree : ItaL, And all the army of
the heaven shall be dissolved, and the heavens shall be folded as a
book, and all the army of them shall fall down, as falleth down a
leaf from a vine, and as fall (the leaves) from the fig-tree : E. V.,
And all the host of heaven shall be dissolved, and the heavens
shall be rolled together as a scroll, and all their host shall fall
down as the leaf falleth off from the vine, and a falling (fig) from
the fig-tree. Ver. 5 ; Heb., For rute, shall drink largely, be fully
satiated, in (the) heavens (the) sword of me : Gr., shall be intoxi
cated (metaphor., wet, thoroughly soaked, says Donnegan), the
sword of me in the heaven : ItaL, . . . inebriated net cielo, in the
heaven : Douay, inebriated in heaven : E. V., bathed in heaven.
37 : 16 ; Gr., . . . thou hast made the heaven : ItaL, il cielo : Dou
ay, and E. V., heaven : 40 : 12 ; Gr., . . . and the heaven thou hast
stretched, or, extended : ItaL, (the space) del cielo, of the heaven :
Lat., (the) heavens : Douay, the heavens : E. V., heaven. 42 : 5 ;
Gr., ho, who, having made the heaven : Lat., (the) heavens : Dou
ay, that created the heavens : ItaL, the heavens : E. V., the same.
44: 23 ; Gr., Be gay, heavens: Douay, Give praise, O ye heavens:
ItaL, Sing, 0 heavens : E. V., Sing, O ye heavens. Ver. 24; Gr.,
the heaven : Douay, ItaL, and E. V., the heavens. 45 : 8 ; Gr., the
heaven : Lat., and ItaL, heavens : Douay, and E. V., ye heavens.
Ver. 12; Gr., the heaven: Lat, (the) heavens: Douay, ItaL, and
E. V., the heavens. Ver. 18 ; Gr., the heaven : Lat, Douay, ItaL,
and E. V., the heavens. 47 : 13 ; Heb., ... let stand up now and
succour thee (the) astrologers of (the) heavens, those seers, or, pro
phets, b, by, the stars : Gr., . . the astrologers of the heaven, &c. :
Lat., the diviners of (the) heaven : Douay, ItaL, and E.V., [simply]
the astrologers. 48: 13; Gr., the heaven: Lat, (the) heavens:
Douay, ItaL, and E.V., the heavens. 49 13 ; Gr., heavens [without
the article.] 50 : 3 ; Gr., the heaven : Douay, ItaL, and E. V., the
heavens. 51 : 6; Heb., Lift up to (the) heavens (the) eyes of you,
... for (the) heavens as, or, like oshn, smoke ( " properly, breath,
spirit," says Ges.) shall flee away, or, vanish : Gr., to the heaven
the eyes of you, ... for the heaven as smoke shall be despoiled :
ItaL, al cielo, to the heaven, . . . i cieli, the heavens, &c. : Douay,
to heaven, ... for the heavens shall vanish like smoke : E. V., to

THEOLOGY OF THE BIBLE. 523
the heavens, . . . for the heavens shall, &c. 51 : 13 ; Gr., ... the
heaven : Douay, ItaL, and E. V., the heavens. Ver. 16 ; Gr., . . .
the heaven : Douay, ItaL, and E. V., the heavens. 55:9; Gr.,
the heaven : Douay, ItaL, and E.V., the heavens. 55 : 10 ; Gr., . .
the rain or snow out of the heaven : Ital., Jal cielo, from the hea
ven : Douay, and E. V., from heaven. 57 : 15 ; Heb., For thus
saith (the) high and lifted up, inhabiting eternity, and holy (the)
name of him, from (the) high and holy, ashkun, I will let myself
down, u, so that, to the broken and depressed of ru-ach, breath, to
refresh (the) ru-ach, breath, of the depressed, u, yea, to refresh the
heart [for, feelings] of the broken : The Douay, ItaL, and E. V.,
interpolate the word place after the word holy : neither the Greek
nor the Lat. does. [Orthodoxy says, heaven is a place ; and so it
must rebuke Scripture by inserting the word place, and so (to use
an expression of Whately) make itself the guide of Scripture, in
stead of making Scripture its guide.] 63: 15; Heb., Look from,
or, out of, (the) heavens : Gr., out of the heaven : ItaL, dal cielo,
from the heaven : Douay, Look down from heaven : E. V., the
same. 64 : 1 ; The Heb., is 63 : 19; Heb., If thou wouldst tear
asunder (the) heavens : Gr., 64:1; If thou wouldst open the hea
ven : ItaL, 64 : 1 ; O cleave, or, split, moreover, the heavens : Dou
ay, 64 : 1 ; O that thou wouldst rend the heavens : E. V., the same.
65 : 17 ; Heb., For behold I produce, or, fashion, (the) heavens re
newed, repaired, or, restored, and the earth renewed, repaired, or,
restored : Gr., For shall be the heaven new, or, unaccustomed, ex
traordinary, and the earth new, or, unaccustomed, extraordinary:
Lat., I fashion, establish, (the) heavens repaired, or, renewed, and
the earth repaired, or, renewed : ItaL, For behold, I create new,
or, inexperienced, heavens, and new, or, inexperienced, earth: Dou
ay, For behold I create new heavens, and a new earth : E. V., the
same. 66 : 1 ; Heb., Thus saith Jehovah : These heavens ksa, (the)
lofty seat covered with a canopy, of me: Gr.,the heaven, of me (a)
seat, chair of state : Lat., (the) caelum my sedes, seat: ItaL, il cielo,
the cielo, (is) my seat : Douay, Heaven (is) my throne : E. V., The
heaven (is) my throne. 66 : 22 ; Heb., For like as those heavens
those renewed, repaired, or, restored, and that earth that re
newed, repaired, or, restored, which I oshe, produce, prepare, make
ready, shall endure, or, stand firm, to face of me, [present for fu
ture ; very common,] saith Jehovah, so, &c. : Gr., For like as
the heaven, &c, which I poio, prepare, or, bring about, &c. : Dou
ay, For, as the. new heavens and the new earth which I make to

524 THEOLOGY OF THE BIBLE.
stand before me, &c. : ItaL, For, as the new, or, inexperienced, hea
vens, and the new, or, inexperienced, earth, [i. e., which the world
has not yet known] that I make, shall be lasting in my presence,
&c. : E. V., For as the new heavens, and the new earth, which I
will make, shall remain before me, ... so shall your seed and your
name remain.
Jerem. 2 : 12 ; Heb., Be astonished the heavens: Gr., the hea
ven ; ItaL, Heavens, be astonished : Douay, Be astonished, O ye
heavens : E. V., the same. 4 : 23 ; Gr., I looked upon the earth,
. . . and to, or, into, the heaven. Ver. 25 ; Gr., . . . and all the
winged of the heaven : Lat., of (the) heaven : Douay, of the air:
ItaL, and E. V., the birds of the heavens. Ver. 28 ; Gr., the hea
ven. 7:18; Heb., ... to make cakes to the queen of these heavens
[the moon] : Gr., of the heaven : ItaL, del cielo, of the heaven :
Douay, and E. V., of heaven. Ver. 33 ; Gr., ... for the winged of
the heaven : Lat., of (the) heaven : Douay, for the fowls of the air :
ItaL, for the birds of the heaven: E. V., for the fowls' of the hea
ven. 8:2; Heb., ... to the sun and to the moon and to all the
army, or, host, of these heavens : Gr., and to all the army of the
heaven : ItaL, and to all the army del cielo, of the heaven : Douay,
and all the host of heaven : E. V., the same. Ver. 7 ; Gr., kai, yea,
the stork in the heaven : Lat., in (the) heaven : Douay, The kite
in the air : ItaL, in the heaven : E.V., yea, the stork in the heaven.
9 : 10 ; Gr., . . . the winged of the heaven : Lat., of (the) heaven :
ItaL, the birds of the heaven : Douay, the fowl of the air : E. V.,
the fowl of the heaven. 10 : 2 ; Gr., and ItaL, the signs of the hea
ven: Douay, and E. V., the signs of heaven. 10: 11 ; Gr., . . .
the heaven, . . . the heaven : Lat, (the) heavens, . . (the) heaven :
Douay, heaven, ... heaven: ItaL, the heaven, . . . the heaven:
E. V., the heavens, . . . these heavens. Ver. 12 ; Gr., . . . the hea
ven : Lat., (the) heavens : Douay, ItaL, and E. V., the heavens.
V. 13 ; Gr., a bulk of water in heaven : Lat, a great store of waters
in caelum : ItaL, a tumult of waters in the heaven : Douay, a mul
titude of waters in the heaven : E. V., a multitude of waters in the
heavens. 14: 22; Gr., the heaven: Lat, (the) heavens: Douay,
ItaL, and E. V., the heavens. 15 : 3, and 16:4; Gr., the winged
of the heaven : Lat., of (the) heaven : Douay, the fowls of the air :
ItaL, the birds del cielo : E. V., in 15 : 3, the fowls of the heaven ;
and in 16: 4; the fowls of heaven. 19:13; Gr., . . they have
burned incense to all the army of the heaven : ItaL, del cielo : Lat.,
they have sacrified to all (the) militia, soldiery, of (the) heaven :

THEOLOGY OF THE BIBLE. 525
Douay, and E. V., unto all the host of heaven. 23 :¦ 24 ; Heb., . . .
Whether not these heavens and this earth fill I ? saith Jehovah :
[i. e., all space ; and even Orthodoxy says, God is omnipresent, i. e.,
everywhere ; and everywhere is not a place : so that the Heb. (the)
heavens : Gr., sometimes, the heavens ; sometimes, heavens ; some
times, the heaven ; sometimes, heaven ; Douay, and E. V„ some
times, the heavens ; sometimes, the heaven ; sometimes, heaven, is
not a place :] the Gr., in Jer. 23 : 24 is, the heaven ; ItaL, il cielo,
the heaven : Douay, and E. V., heaven. 31 : 37; Heb., Thus saith
Jehovah, If shall be [for, can be ; the Heb. has no subjunctive]
measured (the) heavens: Gr., the heaven : ItaL, the heavens : Lat,
(the) heavens : Douay, the heavens : E. V., heaven. 32 : 17 ; Gr.,
. . . thou hast made the heaven : Lat., (the) heaven : Douay, hea
ven : ItaL, il cielo : E. V., the heaven. 33 : 22 ; Heb., As not shall
[can] be numbered tsba, (the) army, host, of these heavens : omit
ted in my copy of the Gr. : Lat., the stars of (the) heaven : Dou
ay, the stars of heaven : ItaL, the army del cielo, of the heaven :
E. V., the host of heaven. 33: 25; Heb., Thus saith Jehovah:
Whether not the covenant of me of day and night, (the) laws of
(the) heavens and of (the) earth, have set I : I do not find it in my
copy of the Greek : Lat., laws, or, (the) laws, to (the) heaven : ItaL,
(and) the statutes del cielo, of the heaven : Douay, (and) laws to
heaven and earth : E. V., (and) the ordinances of heaven and earth.
44 : 17 ; Gr., burn incense to the queen of the heaven : Lat., of (the)
heaven : ItaL, del cielo, of the heaven : Douay, and E. V., of hea
ven. 44 : 18, 19, and 25 ; Gr., Lat, and ItaL, the same as in v. 17 :
Douay, and E. V., in each, to the queen of heaven. 49 : 36 ; Heb.,
And I will cause to come in upon Elam (the) four ru-achut [plu
ral of ru-ach], breaths, from the four extremities of these heavens,
and I will disperse them to all he, these, ru-achut, breaths : Gr., of
the heaven : Lat., the four winds from the four quarters of (the)
heaven, and I will blow them to all these winds : Douay, the four
winds from the four quarters of heaven : and I will scatter them
into all these winds : ItaL, the four winds from the four extremi
ties del cielo, and them will disperse to all those, or, these winds :
E. V., . . . winds . . of heaven, . . . toward all those winds. 51 : 9 ;
Heb., ... for hath touched, or, reached unto, these heavens (the)
judgment, sentence, or, penalty, of her [Babylon], u, yea, is lifted
up even to shhqim, the clouds, (used as before seen for the firma
ment of heaven) : Gr., for hath drawn near to heaven [without the
article] the krima, judgment, sentence, condemnation, penalty, of

526 THEOLOGY OF THE BIBLE.
her, it is lifted up even to the stars : Lat., for hath arrived, or,
come, even to (the) heavens her judicium, judgment, doom, et, yea,
has been lifted up even to the clouds : ItaL, for her sentence, judg
ment, or, decree, is arrived, or, hath reached, even al cielo, to the
heaven, and has been lifted up even to the clouds : Douay, because
her judgment hath reached even to the heavens, and is lifted up to
the clouds : E. V., for her judgment reacheth unto heaven, and is
lifted up (even) to the skies. 51 : 15 ; Gr., the heaven : Lat, (the)
heavens: Douay, and ItaL, the heavens: E. V., the heaven. 51:
16 ; Heb., ... (a) noise of waters in (the) heavens : Gr., (a) noise of
water in heaven [without the article] : ItaL, a noise, or, tumult of
waters nel cielo, in the heaven : Lat., are multiplied waters in (the)
heaven : Douay, the waters are multiplied in heaven : E. V., (there
is) a multitude (margin, or, noise) of waters in the heavens. 51 : 48 ;
Heb., (the) heavens : omitted in my copy of the Greek : Lat., (the)
heavens : Douay, ItaL, and E. V., the heavens. Ver. 53 : Heb.^ ki,
so that, or, though, shall [for, should] ascend Babylon these hea
vens : Gr., For though ascend, or, mount, Babylon as the heaven :
Lat., into (the) heaven : ItaL, in cielo [without the article], into,
or, upon, the heaven, air, sky : Douay, . . . should mount up to
heaven : E. V., the same.
Lament. 2:1; Heb., How hath covered with darkness, or, a
cloud, or, hath obscured, (metaphor, says Ges., contemned), in
nostrils (for, anger ; which shows itself in hard breathing, says Ges.)
of him the Lord the daughter of Zion, caused to be cast down from
(the) heavens to the earth [i. e., from its exalted state to abase
ment, — low estate] (the) splendour, or, glory, of Israel: Gr., from
heaven [without the article] to the earth : Lat., from caelum to
earth : ItaL, . . . (how hath he) cast down from cielo, the heaven,
air, sky, to earth, the glory of Israel : Douay, (how hath he) cast
down from heaven to the earth the glorious one of Israel: E. V.,
(and) cast down from heaven unto the earth the beauty of Israel :
3 : 41 ; Gr., to lofty in heaven [without the article] : Lat, in (the)
heavens : Douay, to the Lord in the heavens : ItaL, and E. V., to
God in the heavens. 3 : 50 : Gr., . . . out of heaven [without the
article] : Lat., from (the) heavens : Douay, from the heavens : ItaL,
dal cielo, from the heaven : E. V., from heaven. 3:66; Gr., . . .
under the heaven : Lat., under (the) heavens : ItaL, under the hea
ven : E. V., under the heavens. 4: 19; Gr., . . . than eagles of
heaven [without the article] : Lat., of caelum: Douay, of the air:
ItaL, del cielo, of the heaven : E. V., of the heaven.

THEOLOGY OF THE BIBLE. 527
Ezek, 1 : 25 ; Heb., And was,— existed— qui, (a) voice (often
used, says Ges., under qui, of thunder, citing Ps. 29 : 3 ; qui of Je
hovah, and verses following) from above towards rqio, the firma
ment of heaven. 8:3; Heb.,  and lifted up me ru-ach, (a)
breath, — wind — between this earth and between these heavens:
Gr., . . . and took up me pneuma, (a) breath, — wind — between the
earth and between the heaven : Lat., . . . Spiritus, (a) breath,—
wind . . . caelum : ItaL, and the Spirito me lifted up between cielo
[without the article] and earth : Douay, and the spirit lifted me up
between the earth and the heaven : E. V., the same. 29 : 5 ; Gr.,
... to the winged of the heaven : Lat., of (the) heaven : Douay,
to the fowls of the air : Ital., to the birds of the heaven : E. V., to
the fowls of the heaven. 31 : 6 ; Gr., . . all the winged of the hea
ven : Lat., of (the) heaven : Douay, . . . all the fowls of the air :
ItaL, All the birds del cielo, of the heaven : E. V., All the fowls of
heaven. 31 : 13 ; Gr., ... all the winged of the heaven : Lat, of
(the) heaven : Douay, all the fowls of the air : ItaL, all the birds
del cielo, of the heaven : E. V., all the fowls of the heaven : [of
heaven, in v. 6.] 32 : 4 ; same as in 31 : 13. Ezek. 32 : 7 ; Heb.,
And I will cover over in, or, at, extinguishing thee (the) heavens,
u, yea, darken the stars, &c. : Gr., And I will cover up, or, hide,
on, or, at, the to extinguish thee, heaven [without the article] :
Lat., And I will cover, when thou shalt be extinguished, (the) hea
ven : ItaL, And when thee I shall have extinguished, I will cover
il cielo, the heaven : Douay, And I will cover the heavens, when
thou shalt be put out : E. V., And when I shall put thee out, I will
cover the heaven : [partly from the Douay, and partly from the
ItaL] 32:8; Gr., lights in the heaven : Lat, of (the) heaven :
ItaL, nel cielo, in the heaven : Douay, and E.V., of heaven. 38 : 20 ;
Gr., the winged of the heaven : Lat., of (the) heaven : Douay, the
birds of the air : ItaL, the birds of the heaven : E. V., the fowls of
the heaven.
Daniel 2 : 18; [In this and the verses cited down to 8:8, the
Chaldee shmia is used for shmim ;] Gr., . . the God of the heaven :
Lat., of (the) caelum: ItaL, del cielo, of the heaven: Douay, and
E. V., of heaven. Ver. 19; the same Gr., Lat, ItaL, Douay, and
E. V., as in v. 18. Dan. 2 : 28; Heb. (a) God in (the) heavens:
Gr., in heaven [without the article] : Lat., in (the) caelum : Ital.,
in cielo, in, or, upon, the heaven : Douay, and E. V., in heaven. V.
37 • Gr., . . . the God of the heaven : Lat, of (the) heaven: ItaL,
del cielo, of the heaven : Douay, and E. V., of heaven. Ver. 38 ;
®

528 THEOLOGY OF THE BIBLE.
Gr., . . . winged of heaven [without the article] : Lat., of coslum
[see 2: 28, above] : Douay, the birds of the air: ItaL, del cielo, of
the heaven : E. V., the fowls of the heaven. 4:11; Gr., even to
the heaven : ItaL, al cielo, to the heaven : Douay, The tree ....
reached unto heaven : E. V., the same. Ver. 12 ; Gr., the birds of
the heaven: Lat, of caelum: Douay, the fowls of the air; ItaL,
the birds of the heaven : E. V., the fowls of the heaven. Ver. 13 ;
Gr., from out of heaven [without the article] : Lat., out of (the)
caelum : ItaL, dal cielo, from the heaven : Douay, and E. V., from
heaven. V. 15 ; Gr., . . . en, in, or, by means of, the dew of the
heaven : Lat., of caelum : ItaL, del cielo, of the heaven : Douay,
wet with the dew of heaven: E. V., the same. 4 : 20 ; Gr., The
tree . . . reached eis, to, or, into, the heaven : Lat., to (the) caelum :
Douay, to the skies : ItaL, to the heaven : E. V., into the heaven.
Ver. 21 ; Gr., the birds of the heaven: Douay, of the air: ItaL, and
E. V., of the heaven. Ver. 22 ; Gr., . . . the grandeur of thee was
aggrandized, and reached to, or, into, the heaven : ItaL, al cielo, to
the heaven : Douay, and hath reached to heaven : E.V., and reach
eth unto heaven. 4 : .23 ;: Gr., from, or, out of, the heaven ... in,
or, by, the dew of the heaven : ItaL, dal cielo, from the heaven, . .
the dew del cielo, of the heaven : Douay, from heaven, .-. the dew
of heaven : E. V., the same. 4 : 25 ;. Gr., the dew of the heaven :
ItaL, del cielo: Douay, and E. V., the dew of heaven. 4 : 26 ;
Heb., . . . the dominion, or, rule, of (the) heavens : Gr., . . . the
power, or, office, the celestial : Lat., the power, or, dominion, to be
celestial: Douay, that the power is from heaven: ItaL, that the
heaven ruleth : E. V., that the heavens do rule. 4 : 31 ; Heb., . . .
qui, (a) voice [used of thunder, as before seen] from the heavens:
Gr., from, or, out of, heaven [without the article] : ItaL, dal cielo,
from the heaven: Lat, out of caelum: Douay, and'E. V., from
heaven. 4 : 33 ; Gr;, . .the dew of the heaven : Douay, and E.V.,
of heaven : 4:34; Gr., . . . the eyes of me to, or, into, the heaven :
ItaL, al cielo, to the heaven: Douay, to heaven : E. V., unto hea
ven. 4 : 35 ; Heb., And .all the dwellers as not, or, come to an
end, or, nothing, accounting ; and as with mtsbie, (a) garrison (of
soldiers, Says Ges., under mtsb,) he works with (the) host, army,
of the heavens, [i. e., the sun, moon and stars, as we have seen], and
the dwellers of the earth : Gr., . . . en, through, or, by means of,
the troops of the heaven : ItaL, ... in the army del cielo, of the
heaven : Douay, with the powers of heaven : E. V., in the army
of heaven. 4 : 37 ; Gr., . . the King of the heaven : ItaL, del cielo,
•

THEOLOGY OF THE BIBLE. 529
of the heaven : Douay, and E. V., of heaven. 5 : 21 ; Gr., . . . the
dew of the heaven : ItaL, del cielo, of the heaven : Douay, and
E. V., of heaven. 5:23; Gr., God of the heaven : ItaL, the Lord
del cielo, of the heaven : Douay,. and E. V., the Lord of heaven.
6:27; Gr., . . . signs and terata prodigies, appearances contrary
to the ordinary laws of nature, portentous meteors, in the heaven :
Lat., signs and wonders in caelo: ItaL, in cielo [without the arti
cle] : Douay, and E. V., in heaven. 7:2; Heb., ... the four ru-
achi, breaths, of (the) heavens: Gr., the four anemoi, winds, of the
heaven : Douay, ItaL, and E. V., the same. 7:13; Gr., ... the
clouds of the heaven : ItaL, del cielo, of the heaven : Donay, and
E. V., the clouds of heaven. 7:27; Gr., . . . under all the heaven :
ItaL, under all the heavens : Douay, and E. V., under the whole
heaven. 8:8; Heb., . . . the four ru-achut, breaths, of he shmim,
these heavens : Gr., . . . the four anemous, winds, of the heaven :
[pneuma, breath, is the word the Greek generally gives for the
Heb. ru-ach] : ItaL, towards the four winds del cielo, of the hea
ven: Douay, and E. V., . . . winds of heaven. 8: 10 ; Heb., And
[the little horn] became great even to, or, to the degree of, (the)
army, host, of these heavens, and caused to fall to earth of he, that,
army, host, yea, of he, those, stars, and trampled them under foot :
[The host of heaven, and stars, are here used, as elsewhere also,
for great men of the earth, princes, &c] : Gr., And it was render
ed powerful even to the troops, or, forces, of the heaven ; and fell
upon the earth of [i. e., some of] those troops, or, forces, of the
heaven, and it trampled, or, trod them under foot, together : ItaL,
And became great even to the army del cielo, of the heaven, &c. :
Douay, And it was magnified even unto the strength of heaven,
&c. E. V., And it waxed great, (even) to the host of heaven, &c.
9:12; Gr., . . . under all the heaven : ItaL, under all the heavens :
Douay, under all the heaven : E. V., under the whole heaven.
11:4; Heb., . . . the four ru-achut, breaths, of these shmim, hea
vens : Gr., winds of the heaven : ItaL, del cielo, of the heaven :
Douay, of the heaven: E. V., of heaven. 12: 7; Gr  and
lifted up the right hand of him, . . . eis, to, or, into, the heaven :
ItaL, al cielo, to the heaven : Douay, to heaven : E. V., unto hea
ven. Hosea 2: 18; Gr., . . . the winged of the heaven: ItaL, the
birds del cielo, of the heaven : Douay, the fowls of the air: E. V.,
the fowls of heaven. 2 : 21 ; Heb., And it shall be,— occur— in
that day I will answer, or, reply, saith Jehovah, I will answer to
34

530 THEOLOGY OF THE BIBLE.
these heavens : Gr., I will lend an ear to, or, listen and reply, to
the heaven : ItaL, I will answer, . . •. I will answer to the heaven :
Douay, I will hear, saith the Lord, I will hear the heaven : E. V.,
the same. 4 : 3, and 7:12; Gr.,.the winged of the heaven : ItaL,
the, birds of the heaven: Douay, the fowls of the air: E. V., the
fowls of heaven, in 4 : 3 ; the fowls of the heaven, in 7 : 12.
Joel 2 : 10 ; Gr., . . . the heaven; the sun, the moon . . . and the
stars : ItaL, the heaven': Douay, and E. V., the heavens. 2 : 30;
Gr., terata, prodigies, appearances contrary to the laws of nature,
^portentous meteors in heaven : ItaL, prodigies in heaven : Douay,
wonders in heaven : E. V., wonders in the heavens. 3:16; Gr.,
. . . the heaven: ItaL, the heaven: Douay, and E. V., the heavens.
I give here Amos 4 : 13 ; Heb., For lo, he that formed moun
tains, and bra, created, ru-ach, breath, [for, wind] : Gr., pneuma,
breath, [for, wind : bra is the word used in Gen. 1:1]: The Dou
ay has, he that formeth the mountains and createth the wind: E.V.,
the same. Margin, or, spirit, citing John 3:8; where the Gr. has
pneuma, twice; and the Lat., has spiritus, twice. [The air,
atmosphere, wind, was as much a creation as was the earth. The
Douay, and E. V., formeth, . . . createth, is wrong : the Heb. is,
formed : bra, created.] Amos 9:2; Gr., .'. . climb up to, or, into,
the heaven : ItaL, into, or, upon, cielo [without the article], the
heaven, air, sky : Douay, and E. V., to heaven. 9:6; Heb., Who
building in the heavens molut, (the) platforms, steps, ascents of him,
u, yea, or, and, agdt, the vaulted work, arched work (used, says
Ges., of the vault of heaven, citing this verse) of him upon earth (a)
foundation: [i. e., upon the earth as a foundation ; the vault rest
ing upon the edges of the flat round disk of the earth. This was
the idea of the ancients ; and it would seem from passages in the
Bible that it was the idea of the Scripture writers : some of these
passages have been already given. And the church held the same
idea. I am glad to be able to quote here a passage from Professor
Draper's work before mentioned, p. 442. " The globular form had
been condemned by such fathers as Lactantius and Augustine. In
the Patristic Geography the earth is a flat surface bordered by the
waters of the sea, on the yielding support of which rests the crys
talline dome of the sky. These doctrines were for the most part
supported by passages from the Holy Scriptures, perversely wrest
ed from their proper meaning. Thus Cosmas Indicopleustes,
whose Patristic Geography had been an authority for nearly 800
years, unanswerably disposed of the sphericity of the earth by de-

THEOLOGY OF THE BIBLE. 531
manding of its advocates how, in the day of judgment, men on the
other side of a globe could see the Lord descending through the
air !" The Professor elsewhere well shews the well known fact,
that the church held the idea that the earth was a sphere to be
heresy ; and the inquisition, imprisonment, and shocking persecu
tion, were used to put it down. And the ecclesiastics continued to
to treat the idea as heretical until the earth was actually sailed
round by Magellan's ships ; which voyage was accomplished Sept.
7, 1522. And Patristic Astronomy was of the same character. The
church held that the earth was the centre, fixed and motionless ;
and that the sun moved round it ; and the ecclesiastics were no
less fierce in denouncing and persecuting as heresy the doctrine
that the earth moves round the sun. I think the reader of these
pages has already come to the conclusion that Patristic so-called
Theology is but on a par with Patristic Geography and Astrono
my. [Yet it is to these so-called Fathers of the Church, that Ec
clesiastics, to this day, refer us in support of dogmas in the current
so-called theology.] The Gr. of Amos 9 : 6 is : Ho, who, building
in, upon, the heaven (an) ascension of him, and the epangelian,
angeling, proclamation, solemn promise, of him upon the earth
founding: [This seems to describe the rainbow :] Lat., Who build
eth in caelum his ascension, and his fasciculum, little bundle, or,
nosegay, upon (the) earth hath founded : Douay, He that buildeth
his ascension in heaven, and hath founded his bundle upon the
earth : ItaL, That buildeth in the heavens his halls and that hath
founded his workshop sopra, upon, the earth : E. V., (It is) he that
buildeth his stories (one margin has, spheres, another, ascensions,)
in the heaven, and hath his troop (margin, or, bundle) in the.
earth. Nahum 3:16; Gr., . . . the stars of the heaven : ItaL, of the
heaven : Douay, and E. V., the stars of heaven.
Zeph. 1:3; Gr., . . . the winged of the heaven : Lat., of cae
lum: Douay, of the air: ItaL, of the heaven: E. V., the same.
1:5; Heb., And he, these, bowing down upon these roofs to tsba,
(the) army, host, of these heavens : Gr., And these adoring upon
these roofs to the stratia, army, of the heaven : ItaL, ... the army
del cielo, of the heaven sopra, upon, the roofs : Douafy, And them
that worship the host of heaven upon the tops of houses : E. V.,
the same, with house-tops.
Haggai 1 : 10 ; Gr., .... the heaven from dew : Lat., caelum :
Douay, the heavens : ItaL, the heaven : E, V., the same. 2:6;

532 THEOLOGY OF THE BIBLE.
Gr., . . . the heaven : Lat, caelum ; Douay, the heaven : ItaL, the
heaven : E. V., the heavens.
Zech. 2:6; Heb., for k, as, or, like, (the) four ru-achut, breaths,
of these heavens I have dispersed you, saith Jehovah : The Gr.
here has, . . . therefore from the four winds of the heaven sunaxo,
I will bring together, you : [sunaxo. is from sunago, compounded
of sun, together, and ago to bring. We have before had, p. 479,480.
hupago, compounded of hupo, under, and ago, to bring],: Lat, into
(the) four winds of caelum : Douay, of heaven : ItaL, and E. V.,
of the heaven. 2: 13; Heb., Silence, every flesh [for, breathing,
living, flesh] from face of Jehovah, for he is aroused, or, awakened,
from moun, (the) dwelling, of (the) holiness of him : [i. e., the hea
vens, see Ps., 68 : 4, 5] : Gr., for he is aroused, or, awakened, out
of clouds holy of him : ItaL, for he is awaked from the stanza,
chamber, lodging, abode, of his holiness : Lat., and Douay, for he
is risen up out of his holy habitation : E. V., for he is raised up out
of his holy habitation : Margin, the habitation of his holiness, citing
Deut. 26 : 15 ; Isai. 57 : 15 ; 66 : 1. [It is so in Deut. 26 : 15 ; but
not in either of these verses in Isai. ; refer to them.] 5:9; Heb.,
. . . they lifted up the measure between this earth and between
these heavens : Gr., . . between the earth and between the heaven :
ItaL, . . between heaven and earth: Douay, between the earth and
the heaven : E.V., between the earth and the heaven. 6:5; Heb.,
. . . these (the) four ru-achut, breaths, of (these) heavens : Gr., the
four anemoi, winds, of the heaven : Lat., the four venti, winds, of
(the) heaven: Douay, the four winds of the heaven : ItaL, the four
spiriti of the heaven : E. V., the four spirits of the heavens. In
Isai. 40 : 7, the Heb. is, . . . for ru-ach, (the) breath, of Jehovah
[i. e., the wind] hath blown upon it : omitted in my copy of the
Greek : Lat., spiritus, (the) breath, of the Lord hath blown upon it :
Douay, the spirit of the Lord hath blown upon it: ItaL, the Spiri
to of the Lord bloweth against it : E. V., the Spirit (margin, or,
wind) of the Lord bloweth upon it. And in Jer. 49 : 36, before
given, the Heb. ru-ach is rendered wind by the Lat., Douay, ItaL,
and E. V. ; and so in, other places before given under this word
heaven. The reader had before seen what the Lat. spiritus ; ItaL,
¦pirito, Douay, Rheims, and E. V., spirit, means. ZeCh. 8 : 12 ;
Gr., the heaven : ItaL, the heavens : Douay, the heavens shall give
their dew : E. V., the same. 12:1; Gr., who hath stretched out
heaven [without the article] : ItaL, who hath stretched out the
heavens : Douay, stretched forth the heavens : E. V., the same.

THEOLOGY OF THE BIBLE. ' 533
Malachi 3:10; Gr., . . . those cataracts, water-falls, of the hea
ven : ItaL, del cielo, of the heaven : Douay, and E. V., of heaven.
I have given every passage in the Greek of the Old Testament
where the Gr. word ouranos occurs ; sometimes in the plural, some
times in the singular, sometimes with the Gr. article, sometimes
without it : the Hebrew word being always in the plural. If the
reader will run through the verses given from the Pentateuch,
— the Law ; and which was the law to all subsequent Scripture
writers both of the Old and New Testaments ; he will find that the
Gr., ouranos, in the singular and with the Gr. article, — the, is used
77 times in the Pentateuch. That in all but three of these places,
namely Exod. 20 : 4 ; Lev. 26: 19; Deut. 5: 8, the Ital. uses its
definite article, — the : the reader can turn to them, to see if, even
in the ItaL, the Orthodox heaven is meant in either of them. In
Gen. 1 : 1, the Douay gives, heaven : E.V., the heaven. Gen. 1 : 9,
Douay, and E.V., the heaven. Gen. 1 : 17, Douay, heaven : E. V.,
the heaven. Gen. 2 : 1, ItaL, Douay, and E. V., the heavens, for
the Gr., the heaven. In 47 of these 77 places the Douay, and E.V.,
give heaven, for the Gr., the heaven. And recollect, reader, that
in all of these places, as in all other places, the Heb. is in the plu
ral. In Gen. 22 : 17, the Douay is, of heaven: E. V., the heaven.
Exod. 24 : 10 ; Douay, the heaven : E. V., heaven. Lev. 26 : 19 ;
Douay, the heaven : E.V., heaven. Deut. 1 : 28, Lat., caelum, (the)
heaven : ItaL, the cielo : Douay, the sky : E. V., heaven. Deut,
9 : 1, Lat., caelum, (the) heaven, &c. : ItaL, the cielo: Douay, the
sky : E. V., heaven. Deut. 10 : 14, Douay, heaven and the heaven
of heaven : E. V., the heaven and the heaven of heavens. Deut.
11 : 21, Douay, the heaven: E. V., heaven. Deut 28: 12, Douay,
and E. V., the heaven. Deut. 28 : 23, Douay, Be the heaven, that
is over thee, of brass ; E. V., thy heaven. Deut. 33 : 28, ItaL, Dou
ay, and E. V., the heavens, for the Gr., the heaven.
In Gen. 1 : 26, 28, 30 ; 2 : 19, 20 ; 6 : 7 ; 9:2; in each of which
the Gr. and the Ital. have the article, the heaven ; and the Lat. of
(the) caelum ; the Douay, and E. V., have, of the air. In Gen.
7 : 23, Douay, of the air : E. V., of the heaven. Exod. 9:8; Gr.,
and ItaL, the heaven : Lat., (the) caelum : Douay, the air : E. V.,
the heaven. Exod. 9:10; Gr., and ItaL, the heaven : Lat., (the)
caelum: Douay, the air: E. V., heaven. Exod. 10 : 21, 22; Gr.,
and ItaL, the heaven : Douay and E.V., heaven. Deut. 28 : 26, Gr.,
and ItaL, of the heaven : Lat, of (the) caelum: Douay, and E. V.,
of the air. In all the 77 places the Lat. has caelum, in different

534 THEOLOGY OF THE BIBLE.
cases; and in Deut. 33: 28, has caeli, [nominative plural], (the)
heavens ; Douay, ItaL, and E. V., the heavens ; for the Greek, the
heaven. The Douay chooses not to put the article before the Lat.
caelum in the 47 places where the Douay and E. V. give, heaven,
for the Gr., the heaven.
In Gen. 1:8; 2:4; 19 : 24 ; Deut. 33 : 13 ; the Gr. has oura
nos, in the singular and without its article : in 1 : 8 ; ItaL, cielo,
[without the article] defined, the heaven, air, sky : in the other
three verses the Ital. has its definite article, the cielo : in 1 : 8, the
Douay, and E. V., have, heaven. 2:4; Gr., first ouranos, without
its article, and then, the heaven: ItaL, the cielo [with, its definite
article] in both places: Lat, (the) heavens,. . . (the) heaven:
Douay, -the heaven, . . . the heaven : E. V., the heavens, . . . the
heavens. 19: 24; Gr., heaven: ItaL, the heaven: Lat, (the) cae
lum : Douay, and E. V., heaven. Deut. 33 : 13 ; Gr., of heaven :
ItaL, of the heaven : Lat, of (the) heaven: Douay, and E. V., of
heaven. Again, there is not an instance in the Gr. of the Pentateuch of
the use of ouranos in the plural : it is always in the singular in the
Pentateuch, sometimes without the article, but most generally
with it; though the Heb. is always in the plural: yet we have in
the E. V., the heavens, both where the Gr. is in the singular with
out the article and where it is in the singular with the article.
Gen. 1:8; Gr., ouranos [without the article.] Gen. 2:1; Gr., the
heaven: Lat, (the) heavens : ItaL, Douay, and E. V., the heavens.
Gen. 2 : 4 ; Gr., ouranos, with or without the article : E. V., the hea
vens in both places. Deut. 10:14; Gr., the heaven kai, yea, or, and,
heaven of the heaven : ItaL, the heavens and the heavens of the
heavens : E. V., the heaven, and the heaven of heavens. Gen.
19 : 24 ; Gr., rained . . out of ouranos [without the article]: ItaL,
from the heaven, with the Ital. definite article : Douay, out of hea
ven : E. V., out of heaven. Deut. 33 : 13 ; Gr., of heaven, without
the article: ItaL, of the heaven : [the dew : of course the Gr. oura
nos without the article means, the heavens] : the Lat- here, is, of
caelum, (the) heaven : Douay, and E. V.,. of heaven. Deut. 33 : 28 ;
Gr., the heaven : Lat, (the) heavens : Douay, the heavens : ItaL,
the his heavens : E. V., his heavens. The four places where oura
nos is used without the article are more fully given before.
Thus it is conclusively established, that the heaven of the
writer of the Pentateuch was the heavens over his head, and no
other.

THEOLOGY OF THE BIBLE. 535
And by running through the verses given from the end of the
Pentateuch to the end of Psalms, the reader will find that the Gr.,
ouranos, in the singular and with the Gr. article, is used 109
times : and that the Gr. ouranos, in the singular and without the
article, is used 34 times : and that the Gr. ouranos, in the plural
with the Gr. article is used "22 times ; and in the plural with
out the article, 4 times. That in all these 109 places where the
Gr. uses ouranos in the singular with the article, the Ital. gives,
the heaven, with its definite article, except in the places following,
namely : Judges 5:4; where, for the Gr., the heaven, the Lat
gives, (the) heavens, and the Douay, ItaL, and E. V., the heavens.
2 Sam. 18:9; ItaL, . . . and he remained suspended between cielo,
[without the article, but to be rendered, the heaven, the sky ; these
being definitions of cielo,] the heaven, — sky, — and earth : Douay,
and E. V., between the heaven and the earth. 1 Kings 8 : 27 ;
ItaL, the heavens e, and, or, yea, the heavens of the heavens ; where
the Gr. has, the ouranos, in the singular, three times : Douay, hea
ven, and the heavens of heavens cannot contain thee : E. V., the
heaven and heaven of heavens. In 1 Kings 21 : 24, where the Heb.
is, the feathered, or, flying, of these heavens : Gr., the winged of
the heaven: ItaL, [simply] the birds: Douay, and E. V., of the
air. 1 Chron. 16 : 31 ; ItaL, the heavens : Lat. (the) heavens : Dou
ay, and E. V., the heavens : Gr., [as in all the rest of the 109
places], the heaven. 1 Chron. 29 : 11 ; ItaL, in cielo, [without the
article] : Lat., in (the) caelum : Douay, in heaven : E. V., in the
heaven. 2 Chron. 2:6; ItaL, the heavens, yea, or, and, the hea
vens of the heavens : Gr., the heaven, three times : Douay, heaven
and the heavens of heavens cannot contain him : E. V., the hea
ven, and heaven of heavens. 2 Chron. 6 : 18 ; ItaL, the same as in
2:6: Douay, heaven and the heavens of heavens : E. V., heaven,
and the heaven of heavens : Margin, " i. e., the outermost and
loftiest circle of creation." — Ed. Nehem. 9:6; ItaL, . . . thou
hast made the heavens, the heavens of the heavens : Douay, hea
ven, and the heaven of heavens: E. V., heaven, the heaven of hea
vens. Job 9:8; ItaL, the heavens. Job 11 : 8; ItaL, the hea
vens. Job 14: 12; ItaL, cieli [without the article], the heavens,
skies : Douay, and E. V., the heavens. Job 20 : 27 ; ItaL, i cieli,
the heavens : Lat., (the) heavens : Douay, the heavens : E. V., the
heaven. Ps. 19:6; ItaL, de' cieli, of the heavens : Douay, of hea
ven : E. V., of heaven. Ps. 68 : 33 ; ItaL, rideth on horseback upon
the heavens of the heavens : Douay, the heaven of heavens : E. V.,

536 THEOLOGY OF THE BIBLE.
upon the heavens of the heavens. 68 : 34 ; Heb., . . . yea, the
splendour of him upon shhqim, (the) clouds, or, as we have seen,
the firmament of heaven : Gr., on the clouds: ItaL, upon i cieli,
the heavens : Lat., at, or, within, the clouds : Douay, in the clouds :
E. V., in the clouds : Margin, " or, heavens ;" taken from the Ital.
73 : 25 ; ItaL, cielo [without the article], the heaven ; for the Gr.,
the heaven : Lat., (the) caelum : Douay, and E. V., in heaven.
Ps. 113:6; Ital. in cielo, [without the article,] the heaven, sky :
Lat, in (the) caelum: Douay, andE. V.,in heaven. Ps. 115: 3;
ItaL, upon the heavens: E. V., in the heavens. Ps. 115: 15 ; ItaL,
. . . that hath made the cielo : E. V., which made heaven. Ps.
115 : 16; ItaL, the cielo, the cielo: E. V., the heaven, (even) the
heavens ; Ps. 119 : 89 ; ItaL, upon the heavens ; Douay, and E. V.,
in heaven. Ps. 121 : 2 ; ItaL, . . that hath made the cielo : Douay >
and E. V., made heaven. 123 : 1 ; ItaL, upon the heavens; Douay,
in heaven : E. V., in the heavens. Ps. 124 : 8; ItaL, . . . that hath
made the cielo : Douay, and E.V., that made heaven. Ps. 135 : 6 ;
ItaL," at, or, upon, cielo, the heaven, sky : Lat, in (the) caelum :
Douay, and E. V., in heaven. Ps. 136 : 26 ; ItaL, . . .of the hea
vens : Douay, and E. V., of heaven. Ps. 139: 8; ItaL, into or,
upon, cielo, the heaven, sky : Lat., into (the) caelum : Douay, and
E. V., into heaven. Ps. 147 : 8 ; ItaL, who covereth the cielo with
clouds : Douay, and E. V., the heaven. Recollect, reader, that in
every one of these 109 places the Gr. has the ouranos.
The Gr. has ouranos, in the singular without the article, in 34
places. The Ital. has, the cielo [with its definite article] in all these
places except the following, namely : Josh. 2:11; ItaL, upon cielo,
[without its article, defined] the heaven, the sky : Lat., at, or, within,
(the) caelum : Douay, and E. V., in heaven, 2 Chron. 20 : 6 ; ItaL,
upon the heavens: Douay, and E. V;, in heaven. Job 15: 15;
ItaL, the heavens : Lat, (the) heavens : Douay, and E. V., the hea
vens. Job 26 : 11; ItaL, the pillars of the heavens : Lat., of (the)
caelum : Douay, and E. V., of heaven. Job 26 : 13 ; ItaL, the hea
vens : Lat., (the) heavens : Douay, and E. V., the heavens. Job
28 : 24 ; ItaL, the heavens : Lat., sub caelo, under (the) heaven :
Douay, and E. V., under heaven. Job 38 : 33 ; ItaL, of the hea
vens : Douay, and E. V., of heaven. Ps. 11:4; ItaL, . . the trono,
seat, of the Lord (is) upon the heavens: Lat., at, or, within, (the)
caelum sedes, the seat, of him : Douay, the Lord's throne (is) in
heaven : E. V., the same. Ps. 18 : 9 ; ItaL, the heavens : Lat, (the)
heavens : Douay, and E. V., the heavens.

THEOLOGY OF THE BIBLE. 537
Recollect, reader, that in all these 34 places tho Gr. uses oura
nos, singular, without the article. So that the Gr. ouranos, whether
in the singular with the article, or in the singular without the ar
ticle; and in the plural whether with or without the article, always
means, the heavens over our heads.
In these verses from the end of the Pentateuch to the end of
Psalms, the Gr. ouranos in the plural with the Gr. article is used
21 times. 2 Chron. 28 : 9 ; Gr., to the heavens : ItaL, to the cielo,
[singular] : Lat, to (the) caelum, [singular] : Douay, and E. V.,
up unto heaven. Ps. 8:1; ItaL, upon the heavens : Lat., upon
(the) heavens: Douay, above the heavens: E. V., the same. Ps.
8:3; ItaL, the thy heavens : Douay, and E. V., thy heavens. Ps.
19: 1; ItaL, the heavens: Douay, the heavens shew forth the
glory of God : [The Heb. is, the splendour of Jehovah : so that this
verse is equivalent to, the splendour of Jehovah is upon the hea
vens, where the Douay and E. V. have, above the heavens.] Ps.
33 : 6 ; Lat, (the) heavens : Douay, ItaL, and E. V., the heavens.
Ps. 57:5; Heb., . . . ol, upon, these heavens : Gr., upon tous, these,
or, the, heavens : Lat., upon (the) heavens : ItaL, upon the heavens :
Douay, and E. V., above the heavens. Ps. 57: 10; Lat., to (the)
heavens : ItaL, to the cielo, [in the singular] : Douay, to the hea
vens, . . . unto the clouds: E. V., the same. Ps. 57: 11; Heb.
upon (the) heavens : Gr., upon the heavens : Lat., upon (the) hea
vens : ItaL, upon the heavens : Douay, and E. V., above the hea
vens. Ps. 68 : 8 ; Lat., (the) heavens, Douay, ItaL, and E. V., the
heavens. The other verses in which the Gr. ouranos in the plural
with the article is used are, Ps. 69 : 34 ; 89 : 2, 5 ; 96 : 5, 11 ; 102 :
25 ; 107 : 26 ; 108 : 4 ; 113 : 4 ; 136 : 5 ; 148 : 1, 4. They are given
before, in their order : turn to them. In Ps. 89 : 6, where the Heb.
has shhq, (the) sky, used by metonymy for, the firmament of hea
ven, says Ges., the Gr., Lat, and Douay have, clouds ; the ItaL, in
the cielo, heaven, sky : E. V., in the heaven ; the verse is given in
its place. And from the end of the Pentateuch to the end of Psalms, the
Gr. ouranos in the plural and without the article is used four times,
namely, 1 Sam. 2 : 10; 1 Chron. 16 : 26 ; Ps. 2:4; 144 5 : In 1
Sam. 2 : 10, the Lat. gives, heavens : Douay, the heavens : ItaL, the
cielo [the singular] : E. V., heaven. Turn to the four places, given
before in their order.
And within the same limits there are six places where the Heb.
has he shmim, of these heavens, in all but Ps. 8 : 8, where it has

538 THEOLOGY OF THE BIBLE.
only shmim, of (the) heavens ; and in all of which the Gr. has, of
the heaven ; and in all of which the Lat. has, of (the) heaven ; and
in all of which the Ital. has, of the cielo : the Douay has, in all of
them, of the air : the E. V. has, of the air, in four of them, namely,
1 Sam. 17 : 44, 46 ; 1 Kings 16 : 4; Ps. 8:8; and, of the heaven,
in the other two, namely. Ps. 79 : 2 ; 104 : 12. Turn to the
verses, given in their order, ,
By running through the verses before given from the end of
Psalms to the end of Malachi, the reader will findj that the Gr.
ouranos in the singular and with the Gr. article is used 104 times.
That of these 104 times the Ital. uses the plural with its definite
article 23 times, namely, Prov. 8 : 27 ; Isai. 13:10; 42 : 5 ; 44 : 24 ;
45: 12,18; 48: 13; 50: 3 ; 51 : 13, 16 ; 55: 9; 64:1; Jer. 4: 23,25,
28 ; 10:12; 14 : 22 ; 31 : 37 ; 5,1 : 15, 48 ; Dan. 7 : 27 ; 9 : 12 ; Zech.
8:12; and uses cieli, [plural, without its definite article, but to
be rendered the heavens, as cielo is defined, the heaven, the sky,]
twice, namely, Isai. 45: 8; Jer. 2: 12; and new, inexperienced,
unaccustomed, heavens, once, namely, Isai. 65 : 17 ; in all 27 times :
and uses the singular, cielo, with its definite article, 72 times : and
uses the singular, cielo, without its definite' article five times,
namely, Jer. 51 : 53, upon, or, into, cielo ; Ezek. 8 : 3, between
cielo and earth ; Dan. 6 : 27, upon, or, in, cielo ; Amos 9 : 2, upon,
or, into, cielo ; Zech. 5 : 9, between cielo and earth ; and in Isai.
47 : 13, it gives, simply, the astrologers, where the Heb., Gr., and
Lat., are, astrologers of the heavens. Recollect, reader, that in all
these 104 places the Gr. ouranos is in the sing, with the Gr. article.
In 30 of these 104 places where the Gr. uses ouranos in the
singular with the Gr. article, the Douay gives, ' the heavens.' In
7 of them it gives 'the heaven.' In one of them it gives 'the
skies.' In 18 of them it gives ' the air.' And in one of them, Isai.
47 : 13, where the Heb. has astrologers of (the) heavens; the Gr.,
. . . of the heaven; the Lat., ; . . of (the) heaven ; the Douay, ItaL,
and E. V., have only ' the astrologers ;' making in all 57 of these
104 places. In all the rest of them the Douay has only the word
heaven. The reader can now compare these 104 verses in the E. V.,
with the same verses in the Douay.
Within the same limits, i. e., from the end of Psalms to the end
of Malachi, the Gr. uses ouranos in the singular and without its
article 17 times, besides Prov. 30 : 4, which is omitted in my copy
of the Greek. These verses are Prov. 8 : 28 ; 25 : 3 ; (30 : 4,

THEOLOGY OF THE BIBLE. 539
omitted.) Isai. 1:2; Jerm. 10 : 13 ; 51 : 9, 16 ; Lam. 2 : 1 ; 3 : 41,
50 ; 4 : 19 ; Ezek. 32 : 7 ; Dan. 2 : 28, 88 ; 4 : 13, (Gr. v. 10 ;) Joel
2 : 30 ; Zech. 12:1.
The Ital. uses cielo without the article in but four of these ver
ses, namely, Prov. 30 : 4, which is omitted in my copy, and there
fore I can't tell whether the Greek has the article there or not ; but
it probably has not ; Lam. 2:1; Dan. 2:28; Joel 2 : 3. It has
cieli, the plural without the article in Isai. 1:2; and has, upon the
heavens, in Lam. 3 : 41 : in all the rest it uses its definite article.
The Douay has, heaven, without the article, in but five of these
17 verses, namely, Jer. 50 : 16 ; Lam. 2:1; Dan. 2 : 28 ; 4 : 13,
(Douay, v. 10 ;) Joel 2 : 30. It has, the air, in Lam. 4:19; Dan.
2 : 38. It has, heavens, in Isai. 1:2; and the heavens, in Jer.
51:9; Lam. 3 : 41 ; 3 : 50 ; Ezek. 32 : 7 ; Zech. 12 : 1.
Of these 17 places, the E. V., has, Jerem. 10: 13, the heavens ;
51 : 9, heaven; 51 : 16, the heavens; Lam. 3 : 50, heaven; Lam. 4: 19,
the heaven ; Ezek. 32:7, the heaven ; Dan. 2:38, the heaven ; Joel
2 : 30, the heaven. In the other verses the E. V. is like the Douay.
From the end of Psahns to the end of Malachi, the Gr. uses the
plural of ouranos with the article but once, Isai. 34:4; using the
singular of ouranos with the article in the same verse : The Ital. is
the same ; E. V., the same ; Douay, the heavens, in both places.
And the Gr. uses the plural of ouranos without the article in two
places; Isai. 44: 23; 49 13; ItaL, O heavens, in both: Douay, O
ye heavens, in both : E. V., O ye heavens, in the first, and O hea
vens, in the last.
We thus find, that in the Greek of the Old Testament the Gr.,
ouranos in the singular and without the Gr. article is used 54
times ; and that it always means, the heavens ; just what it means
when ouranos is used in the singular with the Gr. article ; and just
what ouranos in the plural, whether with or without the Gr. article,
means. Of the 54 places where the Gr. ouranos is used in the sin
gular without the Gr. article in the Gr. of the Old Testament I re-
refer the reader to 21, given in their order, for, the purpose of shew
ing, that both by all the three Romish versions and by the E. V.,
ouranos, in the singular and without the article, means just what it
means when used in the singular with the article, and just what it
means when used in the plural, whether with or without the article,
namely, the heavens. These 21 verses where ouranos is used in
the singular without the article are : Gen. 2:4; Job 12 : 7 ; 15 : 15 ;
20 : 6 ; 26 : 13; Ps. 18 : 9, 13 ; 73 : 9 ; 78 : 26 ; Prov. 25 : 3 ; Isai.

540 THEOLOGY OF THE BIBLE.
1:2; Jer. 10 : 13 ; 51 : 9, 16 ; Lam. 3 : 41, 50 ; 4 : 19 ; Ezek. 32 : 7 ;
Dan. 2 : 38 ; Joel 2 : 30 ; Zech. 12 : 1.
And now, reader, we can ask Orthodoxy, What has become of
its heaven ? What, of the place it assigns to the omnipresent Jeho
vah ? Of whom the Scriptures use such language as we have seen
in Deut. 33 : 26 ; 1 Kings 8 : 27 ; 22 : 19 ; Ps. 2 : 4 ; 11:4; 57:5,
11 ; 68 : 33 ; 93 : 2 ; 104 : 3 ; 123 : 1 ; Isai. 66 : 1 ; Jerem. 23 : 24;
and in many other places : and who, in Isai. 57 : 15, is said to in
habit eternity.
I give Job 26 : 9, for the purpose of shewing, what all Scripture
shews, that it is the heavens (not the Orthodox heaven) that are
called the seat of Jehovah : The Heb. is, Covering face of ksa, seat
lofty and covered, spreading out ol, upon, or, over, it cloud of him :
Gr., Who kraton, keeping, or, retaining face thronou, of seat, chair
of state, expanding epi, upon, or, over, it cloud of him : Lat., Who
keepeth apart face, or, aspect, solii, of seat of state, of him-, r(et,
yea) expandeth upon, or, over, it his cloud : ItaL, He covereth, or,
flooreth, the superficies of the (his) trono, seat, he scattereth the
his cloud upon, or, over, it : Douay, He Withholdeth the face of his
throne, (and) spreadeth his cloud over it : E. V., He holdeth back
the face of his throne, (and) spreadeth his cloud over it. We thus
see, that our word throne is the Gr. word thronos untranslated : it
is defined, a seat, chair, armed chair, chair of state. And for the
same purpose I give Job 36 : 29 ; Heb., If indeed, or, even if, shall
[for, can] be regarded as a thing understood the expanding, or,
spreading out, oh of (a) cloud, [to give rain, see v. 27, 28] tshaut,
(the) tumult, or, crashing (Ges. gives, crashing, citing this verse)
skt, of (the) booth, u, of him : [this same word ske (it is skt in Job
36 : 29, because it is there used before u, and the e is therefore
changed to t) is used in the Heb. of Job 38 : 40 ; where the Lat.
has, lurking places, and the E. V. has, covert. There is no inter
rogation mark at the end of 36 : 29 either in the Gr., the Lat, or
the Douay ; and the Hebrew language has no interrogation mark.]
The ItaL, of 36 : 29 is, Besides to this, or, Beyond this, can (any
body) understand the stretchings, or, spreadings-out of the clouds,
(e) the resoundings of his tabernacle? E. V., Also can (any) under
stand the spreadings of the clouds, (or) the noise of his tabernacle?
And what other or better than such figurative language as is
used throughout the Bible could be used of God ; whose mode of
existence is utterly incomprehensible ; nay, whose very existence,
without beginning, is too deep a mystery for a man to trust him-

THEOLOGY OF THE BIBLE. 541
self even to employ his thoughts upon with any idea of satisfying
himself with some solution of it within the reach of his faculties.
Man's puny so-called reasoning argues in this wise : Nothing can
exist without a cause ; and from this premise concludes the exist
ence of God as the first cause : that is, concludes the existence of
God without a oause from the premise that nothing can exist with
out a cause. Napoleon, from the deck of the ship in which he was
crossing the Mediterranean, silenced a party of his officers who
were indulging in atheistic remarks, by three syllables : Pointing
his lifted hand to the stars in the firmament, he asked : Who set
those ? But after all, this is only the same syllogism, put in its
shortest form.
If our reader has made himself acquainted with the various the
ories of man from the earliest times and through the succeeding
ages as to the mode of God's existence ; as to what God is, or
what is God, he has probably become content with the language
of the Scriptures : that God dwelleth in the heavens: fills the hea
vens and the, earth [i. e., all space] : sitteth on the heavens, &c,
&c. ; and content to take the passages which ascribe to God eyes,
and ears, and hands, and feet, &c, as figures of speech, not intend
ed to shew that he is material, (for if so he must dwell in some
place, and be visible) ; nor intended to oppose the other represen
tations of Scripture, that he is immaterial, everywhere present,
and invisible ; and consequently that place cannot be ascribed to
him.

In the New Testament the Greek word used is the same word
ouranos used in the Greek version of the Old Testament ; and of
course it has the same meaning in the New' Testament that it has
in the Old.
Mat. 3:2; Gr., . . . that basileia, sovereign rule, ton ouranon,
of the heavens [i. e., proceeding from the heavens, for, from God] :
ItaL, of the heavens: Rheims, and E. V., the kingdom of heaven.
3 : 16 • Gr. ... oi ouranoi, the heavens : ItaL, Rheims, and E. V.,
the heavens. 3:17; Gr., . . . out of the heavens : [where I have
given the heavens, or the heaven, the Gr. has the article] : ItaL,
from the cielo, [singular] : Rheims, and E. V., from heaven. 4:17;

542 THEOLOGY OF THE BIBLE.
Gr., the sovereign rule of the heavens : ItaL, of the heavens :
Rheims, and E.V., the kingdom of heaven. In 5 : 3, and 10, the Gr.,
ItaL, Rheims, and E. V., are the same as in 4 : 17. 4:12; Gr., for
the wages, or, reward, of you much en, at, at the disposal of, the
heavens [i. e., with God, equivalent to, the sovereign rule of the
heavens, in v. 3] : ItaL, at the heavens : Rheims, and E. V., in hea
ven. 5:16; Gr., . . en, upon, the heavens : ItaL, upon the heavens :
Rheims, and E. V., in heaven. 5:18; Gr., . . . the heaven : ItaL,
the heaven : Rheims, and E.V., heaven. 5:19; Gr., the sovereign
rule of the heavens, twice : ItaL, of the heavens, twice : Rheims,
the kingdom of heaven, twice : E. V., the same. 5 : 20 ; Gr., . . .
eis, to, or, into, that sovereign rule of the heavens [i. e., proceeding
from the heavens] : ItaL, of the heavens : Rheims, you shall not
enter into the kingdom of heaven : E. V., into the kingdom of hea
ven. 5 : 34, Gr., . . . neither on the heaven: ItaL, neither by the
heaven : Rheims, and E. V., neither by heaven. 5 : 45 ; Gr., In
order that ye be sons of that Father of you which en, at, on, or, in,
heavens [without the article] : ItaL, at, upon, or, in, the heavens :
Rheims, and E. V., in heaven. 5 : 48 ; Gr., ... as that Father of
' you which en, upon, the heavens : ItaL, upon, the heavens : Rheims,
as also your heavenly Father: E. V., as your Father which is in
heaven. 6:1; Gr., else (a) reward, or, wages, ye have not from
that Father of you which en, upon, the heavens : ItaL, upon the
heavens : Rheims, and E. V., in heaven. 6:9; Gr., . . . Father
of us ho, who, or, which, en the heavens : ItaL, upon, the heavens :
Rheims, and E. V., in heaven. 6 : 10 ; Gr., as en, upon, or, in,
ourano, heaven [without the article], kai, also, on this earth : ItaL,
upon earth as upon, or, in, cielo: Rheims, on earth as (it is) in
heaven : E. V., in earth as (it is) in heaven. 6 : 14 ; Gr., . . . kai,
also, to you that Father of you ho, which, ouranios, celestial [i. e.,
upon the heavens] : ItaL, your Father celeste, celestial : Rheims,
and E. V., your heavenly Father. 6 : 20 ; Gr., But, lay up in re
serve to you treasures en ourano [meaning the same as in 5 : 12] :
ItaL, at cielo [singular, 5 : 12, the heavens] : Rheims, and E. V., in
heaven. 6 : 26 ; Gr., the winged of the heaven, . . . that Father of
you which celestial : Lat, of (the) caelum: ItaL, of the heaven, . .
the Father of you celestial: Rheims, and E. V., of the air; your
heavenly Father. 6 : 32 ; Gr., . . . that Father of you which celes
tial. 6 : 33 ; Gr., Seek, but, first, that sovereign rule of [i. e., pro
ceeding from] God : [meaning the same as, of [proceeding from]
the heavens, in Mat. 3 : 2, and other places,] 7:11; Gr., . . . that

THEOLOGY OF THE BIBLE. 543
Father of you which en, upon, the heavens : ItaL, upon the hea
vens : Rheims, and E. V., in heaven. 7:21; eis, to, or, into, that
sovereign rule of [i. e., from] the heavens ; ... of that Father of
me which en heavens [without the article] : ItaL, of the heavens ;
. . . upon the heavens: Rheims, of heaven ; ... in heaven : E. V.,
the same. 8:11; Gr., at that sovereign rule of the heavens, [see
Mat. 3:2]: ItaL, of the heavens: Rheims, and E. V., in the king
dom of heaven. 8: 20; Gr., ... the winged of the heaven: Lat.,
of (the) heaven : ItaL, of the heaven : Rheims, the birds of the
air : E. V., the same. 9 : 35 ; Gr., . . . preaching the euangelion,
well angeling, good news, of that basileia, sovereign rule [mean
ing the same as, that sovereign rule of the heavens, i. e., proceed
ing from the heavens, — from God, as in Mat. 3:2.] 10 : 7 ; Gr., . .
hoti, that, hath drawn near [to men on earth] that basileia of [from]
the heavens : ItaL, of the heavens : Rheims, and E. V., the king
dom of heaven is at hand. 10 : 32 ; Gr., . . . before that Father of
me which en, upon, heavens [without the article] : ItaL, upon the
heavens : Rheims, and E.V., in heaven. 10 : 33 ; Gr., ItaL, Rheims
and E. V., same as in v. 32. 11:11; Gr., en, at, or, in, that basi
leia of [i. e., proceeding from] the heavens : ItaL, of the heavens :
Rheims, and E. V., ... in the kingdom of heaven. 11 : 12 ; Gr., . .
that basileia of [from] the heavens : ItaL, of, or, from, the heavens :
Rheims, and E. V., the kingdom of heaven. 11 : 23 ; Gr., And
thou Capernaum, he, which, even to the heaven having been exalt
ed [i. e., even to the highest state of prosperity, &c. :] ItaL, even
to the heaven : Rheims, up to heaven : E. V., unto heaven. 11 : 25 ;
Gr., . . . kurie of the heaven and of the earth : ItaL, Signore of the
heaven and of the earth : Rheims, Lord of heaven and earth : E.V.,
the same. 12 : 50-; Gr., ... of that Father of me which en, upon,
heavens [without the article] : ItaL, upon the heavens : Rheims,
and E. V., in heaven. 13:11; Gr., . . . those secrets of that basi
leia of, from, the heavens : ItaL, of the heavens : Rheims and E.V.,
the mysteries of the kingdom of heaven : Margin, " The word ' mys
tery' in the New Testament is not by any means restricted in its
application to what is incomprehensible or essentially difficult of
apprehension to the human mind. Perhaps, indeed, it has scarcely
ever in the sacred writings this specific sense, or any other than,
what is, or, has been unrevealed, or, unknown. — Ed. 13 : 24 ; Gr.,
. . . that basileia of the heavens : ItaL, of the heavens : Rheims,
and E. V., the kingdom of heaven. 13 : 31 ; Gr., ItaL, Rheims,
and E. V., same as in v. 24. 13 : 32 ; Gr., the winged of the hea-

544 THEOLOGY OF THE BIBLE.
ven : Lat., of (the) heaven : ItaL, of the heaven : Rheims, and
E. V., of the air. 13 : 33 ; Gr., . . . that basileia of the heavens :
ItaL, of the heavens : Rheims, and E. V., the kingdom of heaven.
13 : 43 ; Gr., in that basileia of the Father of them, [i. e., proceed
ing from the Father ; meaning the same as, the basileia of, i. e.,
proceeding from, the heavens] : Rheims, and E. V., in the kingdom
of their Father. Vers. 44, 45, 47 ; Gr., ItaL, Rheims, and E. V.,
same as v. 33. Mat. 13 : 52 ; Gr., . . . Therefore every scribe,
schoolmaster, having been instructed in, or, as regards, that basi
leia, sovereign rule of [proceeding from] the heavens: ItaL, of the
heavens : Rheims, instructed in the kingdom of heaven : E. V.,
instructed into the kingdom of heaven : [not at all the sense ; as
the rest of the verse shews : the E. V. was not willing to follow
even the Rheims here.] 14 : 19 ; Gr., . . . looking up eis, to, or,
into, the heaven : ItaL, to the heaven : Rheims, and E. V., to hea
ven. 15 : 13 ; Gr., . . . that Father of me which celestial: ItaL,
celeste : Rheims, and E. V., my heavenly Father. 16 : 1 ; Gr. . . .
a sign out of, or, from, the heaven : ItaL, from the heaven : Rheims
and E. V., from heaven. 16:2; Gr., . . . for purrazei, is of a fiery
red, the heaven : [the Gr. pur is fire ; and our word purify is from
the Gr. pur, fire ; so that purify means firefy ; fire being a purifier
as well as a destroyer] : Lat., . . . for red is caelum, (the) heaven :
Ital., for the heaven is red : Rheims, for the sky is red : E. V., the
same. 16:3, Gr., ... for is of a fiery red being sad the heaven ;
the face of the heaven ye know diakrinein, to discriminate : Lat.,
sad (the) heaven, . . . face of (the) heaven : ItaL, the heaven, . . of
the heaven : Rheims, for the sky is red and lowering, ... to dis
cern the face of the sky: E. V., the same. 16 : 17 ; Gr., . . . that
Father of me which en the heavens : Lat, at, or, within, the heavens :
ItaL, at, or, upon, the heaven : Rheims, and E.V., in heaven. 16 : 19 ;
Gr., . . . the keys of that basileia, sovereign rule, royalty, govern
ment, of [i. e., proceeding from] the heavens [i, e., from God ;] and
whatever thou shalt bind upon the earth shall be bound at, or,
upon, the heavens : and whatever thou loose, or, annul, . . . shall
be loosed, or, annulled at, or, upon, the heavens : Lat, of (the) hea
vens, ... at, or, within, (the) heavens, twice : ItaL, of the heavens,
... at, or, upon, the heavens, twice : Rheims, of heaven, ... in
heaven, ... in heaven : E. V., the same. 18:1; Gr., ... in that
basileia of the heavens: Lat, of (the) heavens : ItaL, of the hea
vens : Rheims, in the kingdom of heaven : E. V., the same. 18:3,
and 4 ; Gr., Lat., ItaL, Rheims, and E. V., same as in v. 1. 18 : 10 ;

THEOLOGY OF THE BIBLE. 545
Gr., Observe, or, look to, do not disregard, or, treat with contempt,
one of these mikron, small, unimportant, [which believe in me, v!
6,] for I say to you, or, I tell you, hoti, that, the angeloi, messen
gers, announcers, of them en, at, heavens [without the article] per
petually look towards the face of that Father of me which at, or,
upon, heavens [without the article] : the Lat. has, at (the) heavens,
twice : ItaL, at the heavens, twice : Rheims, for I say to you, that
their angels in heaven always see the face of my Father who is in
heaven : E. V., That in heaven their angels do always behold the
face of my Father which is in heaven : [Observe the different posi-
sition of the first word heaven in the sentence from that of heavens
m the Greek, and even from that of heaven in the Rheims.] There
is a marginal note to the word angels in the E. V., thus : " This
verse does not decidedly affirm that each particular saint has a
particular angel as his own."— Ed. [What would these Orthodox
Editors have us understand by the verse as given in the E. V. ? see
Luke 15 : 7, given in its place.] 18:14; Gr., So not is (a) desire
emprosthen, before, in presence of, 'that Father of you which upon
heavens, that apoletai, be lost, one of these mikrbn, small, unim
portant : [the same Gr. verb is used in v. 1 1 where the Rheims,
and E. V., give, was lost] : The Lat. in 18: 14, gives, at (the) hea
vens : ItaL, upon the heavens : Rheims, Even so it is not the will
of your Father who is in heaven that one of these little ones should
perish : E. V., the same, with which instead of who. 18 : 18 ; Gr.,
. . . upon the heaven, . . . upon the heaven : ItaL, upon the heaven,
. . . upon the heaven : Rheims, and E. V., in heaven, . . in heaven.
18 : 19 ; Gr., . . . upon heavens : Lat., at, or, within, (the) heavens :
ItaL, upon the heavens : Rheims, and E. V., in heaven. 18 : 23 ;
Gr., . . . that basileia of the heavens: Lat., of (the) heavens : ItaL,
of the heavens : Rheims, and E. V., the kingdom of heaven. 19: 12,
and 14 ; Gr., Lat, ItaL, and E.V., same as in 18 : 23. Mat. 19 : 21 ;
Gr., . . . and thou shalt hold, have in thy power, (a) treasury, or,
treasure, en, at, at the disposal of, as to, with respect to, heaven :
ItaL, at the heaven : Rheims, and E. V., in heaven. 19 : 23 ; Gr.,
to, or, into, that basileia of [proceeding from] the heavens : Lat.,
of (the) heavens : ItaL, of the heavens : Rheims, and E. V., the
kingdom of heaven. 19 : 24 ; Gr., ... to, or, into, that basileia of
[proceeding from] God : [meaning the same as, of (proceeding
from) the heavens.] 20 : 1 ; Gr., that basileia of the heavens : Lat.,
of (the) heavens : ItaL, of the heavens : Rheims, and E. V., the
kingdom of heaven. 21 r 25 ; Gr., . . . out of heaven, or of men ?
35

546 THEOLOGY OF THE BIBLE.
Lat., out of (the) heaven : ItaL, from the heaven : Rheims, and
E. V., from heaven, &c. ? 21 : 31 ; Gr., ... to, or, into, that basi
leia of [proceeding from] God. 21 : 43 ; Gr., . . . that basileia of
[i. e., proceeding from] God. 22: 2; Gr., . . . that basileia of the
heavens : Lat, of (the) heavens : ItaL, of the heavens : Rheims, and
E. V., The kingdom of heaven. 22 : 30 ; Gr., For en, at, that an
astasis, standing up again, neither take they to wife, nor give in
marriage, but are [i. e., will be ; present for future] as angeloi,
messengers, announcers, of God en, as to, with respect to, ourano,
heaven [i. e., as to the basileia proceeding from the heavens, — from
God ; see Mark 12 : 25, given after] : ItaL, are at, or, for, the hea
ven as, &c. : Rheims, but shall be as the angels of God in heaven :
E. V., the same, with are for shall be. 23 : 9 ; Gr., ... for one is
the Father of you, ho, who, or, he who, or, which, en, upon, the
heavens : Lat., at, or, within, (the) heavens : ItaL, upon the hea-
veans : Rheims, and E. V., in heaven. 23 : 14; Gr., . . . hoti, that,
or, because, ye close, lock, that basileia of [proceeding from] the
heavens emprosthen, before, or, in the way of, the men [of men] :
Lat, v. 13, of (the) heavens: ItaL, v. 13, of the heavens: Rheims,
and E. V., v. 13, of heaven : [The Lat., ItaL, Rheims, and E. V., put
what is v. 14 in the Gr. as v. 13.] 23 : 22 ; Gr., And ho, who [for,
he or she who] having sworn en, on, the heaven : ItaL, by the hea
ven : Rheims, and E. V., by heaven. 24 : 14 ; Gr., And shall be
heralded, proclaimed, promulgated, announced openly, this euan-
gelion, good angeling, — messengering, joyful tidings, of that basi
leia, sovereign rule, royalty, government, en, on, as to, as far as, all
the habitable globe : [' that basileia] used alone here, means, that
basileia proceeding from the heavens, — from God, in verses before
given.] 24 : 29 ; Gr., . . . and the stars shall fall from the heaven,
and the troops of the heavens shall be tossed, or, agitated: Lat.,
from (the) heaven, ... of (the) heavens : ItaL, from the heaven, . .
of the heavens : Rheims, the stars shall fall from heaven, and the
powers of heaven shall be moved : E. V., the stars shall fall from
heaven, and the powers of the heavens shall be shaken : Margin,
" Christ here represents, according to prophetic style, great public
changes." — Ed. [It is strange that Orthodoxy will not recollect,
in reference to other passages of Scripture, what the prophetic
style is.] 24 : 30 ; And then phanesetai, shall be shown, produced,
the proof of the son of the man en, on, the heaven, . . . and they
shall see the son of the man come, being come, epi, upon, the clouds
of the heaven : [like as he was caused to disappear in the clouds of

THEOLOGY OF THE BIBLE. 547
the heaven. And how would his second coming caused in any
other way prove that it was the Christ ?] ItaL, upon the heaven,
... the clouds of the heaven : Rheims, in heaven, ... in the clouds
of heaven : E. V., the same. 24 : 31 ; Gr., . . . from the four winds,
from extremities of heavens [without the article] even to extremi
ties of them : Lat, of (the) heavens : ItaL, from one of the ends of
the heaven even to the other : Rheims, from the farthest parts of
the heavens to the utmost bounds of them : E. V., from one end of
heaven to the other. 24 : 35 ; Gr., The heaven and the earth shall
pass away: but the words of me shall not pass away : [i. e., sooner
shall the heaven and the earth pass away, than the words of me] :
Lat., (The) caelum : ItaL, The heaven : Rheims, and E. V., Heaven
and earth. 25 : 1 ; Gr., . . . that basileia of the heavens: Lat., of
(the) heavens : ItaL, of the heavens : Rheims, and E. V., the king
dom of heaven. 26 : 29 ; Gr., . . . when auto', it, I drink with you
new en, at, or, in, that basileia of [i. e., proceeding from] the Fa
ther of me. [The basileia, government, sovereign rule, of the
Hebrews was long a theocracy, — sovereign rule proceeding from
the heavens, — from God : these two modes of expression are used
as equivalents, as we have seen], 26 : 64 ; Gr, . . . ap' arti, hence
forward, (so defined under arti: arti is defined, soon, shortly,) ye
shall see the son of the man seated on the right hand of the po
tency, and being come upon the clouds of the heaven : Lat., of (the)
heaven : ItaL, sopra, upon, the clouds of the heaven : Rheims, and
E. V., in the clouds of heaven. 28:2; Gr., ... for angelos, (a)
messenger of [from] kurios being come down out of heaven, ap
proaching, or, coming to, rolled away the stone : ItaL, from the
heaven : Rheims, and E. V., from heaven. 28 : 18 ; Gr., . . edothe,
was given, to me all authority, or, full power, en ourano, as far as,
as to, heaven, and upon earth.
I shall not go through with the word heaven in the other three
evangelists : they all wrote the same one gospel. I select, by way
of example, a few passages from Mark and Luke ; and then show
how John uses the word.
In Mark 9:7; we have, Gr., . . . and came a voice ek, out of,
the cloud : Rheims, and E. V., out of the cloud. 11 : 25, Gr., . . .
in the heavens : Lat., in (the) heavens : ItaL, in the heavens :
Rheims, and E. V., in heaven. 11 : 26 ; Gr., Lat., ItaL, Rheims,
and E. V., same as in v. 25.
Mark 12 : 25 ; Gr., For when ek nekron, from among dead, they
may rise, neither marry they, . . . but are become hos, as, or, like,

548 THEOLOGY OF THE BIBLE.
hoi, those, or, the, angeloi, messengers, en, as to, with respect to,
the heavens, [that is, as to, with respect to, heavenly, — divine —
things, — things excellent, — from the heavens, — from above, i. e.,
proceeding from God. In the corresponding passage in Mat. the
Gr. has ourano, in the singular and without the article. In this v. in
Mark the Gr. has ouranos in the plural with the article. In 1 Kings
chap. 20, the Heb. word mlak, defined, one sent, a messenger, is
used in the plural four times, namely, v. 2, 5, and in v. 9 twice ;
for which, in v. 2, the Gr. gives, simply, And he sent to Achaab ;
and in v. 5, oi angeloi, those messengers ; and in v. 9, tois angelois,
to those messengers, . . . and departed hoi andres, those men, for
the Heb. those mlakim ; [plural of mlak, which is always the Heb.
word where the Douay, and E. V., have angel ;] and in three of
those four places the Douay has, messengers ; and in all of them
the ItaL, and the E. V., have, messengers ; and then we have, v.
28, Heb., u, Then, drew near aish aleim, (a) man of God, [i. e.,
sent by, God, equivalent to the Gr. angelos before used in the chap.
The Plebrews, as we have before seen, ascribed everything good to
God : we use the word providence.]
From Luke I give, as examples, Luke 11:2; Gr., Father of us
which en tois ouranois, on, or, in, those, or, the heavens, ... let be,
or, become, the will of thee, as in ourano, heaven, — the starry hea
vens, kai, also, epi, upon, this, or, the, earth : [Here ourano, in the
singular and without the article plainly means the same as, in the
heavens, in the first part of the verse : and we have had before,
who doest thy will, or, pleasure, in, or, among, the host of the
heavens, i. e., the sun, moon, and stars. Luke 12 : 33 ; Gr., . . . (a)
treasure anekleipton, perpetual, inexhaustible, en, at the disposal
of, as far as, by means of, the heavens : [equivalent to, from God,
or, from the heavens; which two expressions mean the same, as we
have seen. The reader has probably been struck before this with
the numerous different senses in which the Heb. and the Greek
prepositions are used : I give no sense or meaning but such as is
found among the definitions of them given by the Lexicographers.
Of course James's Orthodox Ecclesiastics selected such definitions
of prepositions as they preferred, for the same reason that they
took such liberties in inserting the article where it was not in the
original, and in omitting it where it was, and where, by the rule
given in the Grammars, our article a should be used : that reason
being, the support, or attempt to support their Orthodox theory.
John does not once use ouranos without the article ; but always

THEOLOGY OF THE BIBLE. 549
uses the singular with the article. [Here I laid down my pen and
went to church, June 17, 1866 ; but I will go through with John
before giving the text of the Rector's sermon, and the views of
the Rector.]
The verses in John where ouranos is used are, 1 : 51 ; 3:13,
three times ; 3 : 27, 31 ; 6 : 31, 32, 33, 38, 41, 42, 50, 51, 58 ; 12 : 28 ;
17:1. In all these places the Ital. uses cielo with the article ex
cept in 3 : 13, where it uses into cielo, from the cielo, net' cielo, for
in il delo, at, or, upon, the heaven, sky : [from the heaven, and at,
or, upon, the heaven, each mean, pre-eminent : David had designa- ,
ted the Christ as God's Holy one, i. e., the pre-eminently holy one.
We thus again see, that the Ital. cielo, whether with or without
the article, means, the heaven, that is, the heavens.] The Gr. of
John 3 : 13 is, into the heaven, out of the heaven, that son of the
man which being en to ourano, on, or, at, or, at the disposal of, or,
by means of, the heaven [equivalent to, from God] : Rheims*, And
no man hath ascended into heaven, but he that descended from
heaven, the son of man who is in heaven : E. V., And no man hath
ascended up to heaven, but he that came down from heaven, (even)
the son of man which is in heaven. [How can ' that came from
heaven' and ' is in heaven' be both true ? It is manifest that the
Rheims, and E. V., ' in heaven' are wrong. In 6 : 31, the Ital. uses,
bread celeste ; and in 6 : 32, bread celeste, twice, for the Gr., bread
out of the heaven. In all the verses in John, the Rheims, and E.V.,
use the single word heaven, for the Gr., the heaven, and the ItaL,
the heaven, except the places in the Ital. before given.
I now give Luke 15 : 7, the text of the Rector's sermon. The
Gr. is, . . . hoti, that, outo, so, joy shall be, — exist — en to ourano,
at, or, on, or, among, the heaven, — the starry heavens, (as ouranos
is defined by Donnegan), or, in, or, within,' the heaven, sky, (as the
other Lexicons define ouranos), epi, upon, with respect to, by rea
son of, one prone to fault, or, sinful, having changed mind, e, than,
used sometimes for, in a higher degree than, epi, upon, ninety-
nine dikaiois, upright, or, just, which not need have of (a) change
of mind: [upright, i. e., standing straight up, is a Heb. and Greek
word used for just, righteous : We use the expression, he is a
straight up and down man. And this is the sense in which man is
said to have been made in the image of God. God made him up
right, — standing straight up on two feet, — used for righteous— just,
and so, in a degree, in the image of God, who is just, righteous,
holy. In no other sense can an image be predicated of God.] The

550 THEOLOGY OF THE BIBLE.
Lat in Luke 15 : 7, gives in caelo, at, in, within (the) heaven, sky :
ItaL, in cielo, upon, or, in; the heaven, sky, per, by, through, one
sinner penitent, more than per, &c. : Rheims, that even so there
shall be joy in heaven upon one sinner that doth penance more
than upon, &c. : E. V., joy shall be in heaven over one sinner that
repenteth, more than over, &c. The Rector's views were, that it
was not likely that this comparatively insignificant planet was the
only orb on which intellectual creatures existed ; but that, on the
contrary, we must suppose that the other, or other, heavenly bodies
throughout all space were inhabited by such creatures. And the
Rector's idea was, that this was the only orb on which intelligent
creatures were in a fallen state. And hence his idea was, that all
the intelligent creatures of all the other orbs, called angels, (said
he), rejoiced over one sinner on earth that repented. Not, said he,
that they had any communication with this orb and could so learn
the fact ; but that they would learn it by beholding the face, of
God. He did not explain this last expression. He did not say
whether intelligent creatures of other orbs beheld the face of God
in any other sense than that in which intelligent creatures of this
orb behold his face.
Now there can be no objection to the idea that the other, or
some other, of the heavenly bodies throughout all space are so in
habited : there is no way to disprove it ; and the Bible is silent on
the subject. As to the Rector's idea that this is the only orb on
which intelligent creatures exist in a fallen state, it may be true or
not ; but as the Rector agrees that there is no communication be
tween intelligent creatures of one orb and those of another, we
know of no way of deciding this question.
The Rector seems to have forgotten the Orthodox Devil and les
ser devils, — Orthodoxy's angels fallen from the Orthodox heaven :
or he probably would have given us his idea whether they existed
in any orb, or were perpetually roaming all space, eternally on the.
wing, without any localism whatever. This last seems to be the
idea of Orthodoxy ; for it puts its Devil and lesser devils about
every man, woman and child on the face of the earth ; so that lo
calism, — the state of being local — cannot apply to, them.
I must not be understood as speaking disrespectfully of my
Rector, or of his views. I have on several occasions, and to differ
ent persons, expressed my high appreciation of his talents and of
his ability as a Preacher. To give what I have further said of him
comparatively, would be improper, and would offend his modesty.

THEOLOGY OF THE BIBLE. 551
But we need not go so far as he did, to satisfy the Scripture
figurative language of this verse. We have many quite as bold
figures : I give but two references ; E. V., Ps. 96 : 11, 12 ; 148 : 3.
Though I might stop here ; for it is plain that the Gr. ouranos
can have no other meaning in the New Testament than that which
it has in the Greek of the Old Testament ; yet I proceed.
In Acts 1 : 10, 11 ; 2 : 2, 5 ; the Gr. is, the heaven : ItaL, 1 : 10,
in cielo ; 1:11; 2 : 2, 5 ; the cielo in each : Rheims, heaven, in all
the four verses : E. V., the same. Acts 2:19; Gr., terata, appear
ances contrary to the ordinary laws of nature, portents, portentous
meteors, en, on, or, in, the heavens : ItaL, in, or, upon, the heaven :
Rheims, in the heaven : E. V., in heaven. 2 : 34 ; Gr., into the
heavens: Lat, into (the) caelum: ItaL, into cielo: Rheims, into
heaven : E. V., into the heavens. 3:21; Gr., Whom must ouran
os, [in the singular and without the article], heaven [equivalent
to, the heavens, as abundantly shewn, and equivalent to the clouds,
as before seen] indeed dexasthai, take, [he was taken from them in
the clouds ; and the allusion here is to that circumstance] until
times of (a) restoration of all which, or, of which, hath spoken
God dia, by means of, through, mouth of all holy of him prophets
ap' aionos, from the memory of man : Lat., (the) caelum : Rheims,
whom heaven indeed must receive : ItaL, that the cielo hold receiv
ed : [i. e., as he was received, namely, into the clouds : where he was
taken to no one knows, any more than it is known where Moses was
taken to, and buried] : E.V., Whom the heaven must receive. Acts
4:12; Gr., under the heaven : ItaL, under the cielo : Douay, and
E. V., under heaven. 4 : 24 ; Gr., made the heaven : ItaL, the cielo :
Rheims, and E. V., made heaven. 7 : 42 ; Gr., ... to worship the
army of the heaven : ItaL, the same : Rheims, and E. V., the host
of heaven. 7: 49; Gr., The ouranos to me (a) seat, chair of state,
de, but, or, indeed, this, or, the, earth (a) foot-stool of the feet of
me : ItaL, the cielo : Rheims, Heaven (is) my throne : E. V., Hea
ven (is) my throne. In Ps. 93 : 2, where the Douay, and E. V.,
have, thy throne, the Psalter version has, thy seat ; it is verse 3 in
the Psalter version. I give here the E. V., of Ps. 68:4; sing unto
God, . . . that rideth upon the heavens; Ps. 89: 11; E. V., The
heavens (are) thine : Douay, the heavens. I had missed these two
verses. Acts 7 : 55 ; Gr., . . . into, or, to, the heaven: ItaL, to the
heaven : Rheims, to heaven: E. V., into heaven. 7 : 56 ; Gr., . . .
I see the heavens opened : Lat., (the) heavens : ItaL, Rheims, and
E. V., the heavens. 9:3; Gr., . . . from out of the heaven : ItaL,

552 THEOLOGY OF THE BIBLE.
from the cielo: Rheims, and E. V., from heaven. 10: 11; Gr.,
And he saw the heaven opened : Lat., (the) caelum opened : ItaL,
the cielo : Douay, And he saw the heaven opened : E. V., And saw
heaven opened: [see 7 : 56, above. It, thus appears, that 'the.
heaven,' and 'heaven,' mean the same as 'the heavens.'] 10: 12;
Gr., . . . the winged of the heaven : Lat., of (the) caelum : ItaL, of
the cielo: Rheims, and E. V., fowls of the air. 11 : 5 ; Gr., . . .
out of the heaven : ItaL, from the cielo : Rheims, and E. V., from
heaven. 11 : 6 ; Gr., the winged of the heaven: Lat, of (the)
caelum : ItaL, of the cielo : Rheims, and E. V., fowls of the air.
[The Lat. has no article ; hence the Rheims so frequently chooses
to give, for the Lat. caelum, heaven, without the article.] 11:9;
Gr., out of the heaven : ItaL, from the heaven: Rheims, and E.V.,
from heaven. 11 : 10; Gr., . . . into the heaven : ItaL, into cielo:
Rheims, and E. V., into heaven. 14: 15 ; Gr., ItaL, and Rheims,
made the heaven: E. V., heaven. 14: 17; Gr., . . . rain ourano-
then, from heaven : ItaL, from the heaven : Rheims, and E. V.,
from heaven. 17:24; Gr., . . . houtos, This, or, he, of heaven
[without the article] and of earth kurios huparchon, being :
ItaL, being Lord of the heaven and of the earth : Rheims, He be
ing Lord of heaven and earth : E. V., seeing that he is Lord of
heaven and earth. 26 : 19; Gr., ... to the celestial optasia, spec
tacle, apparition. 28s: 31 ; Gr., kerusson, heralding, proclaiming,
promulgating, announcing openly, that basileia of God.
Romans 1:18; Gr., . . . from heaven : ItaL, from the heaven :
Rheims and E. V., from heaven :' 10 : 6 ; Gr., . . . into the heaven :
ItaL, into, or, upon, heaven : Rheims, and E. V., into heaven.
1 Corinth. 8:5; Gr., And indeed even though there be called,
or, named, gods, whether en, in, heaven, [for, the heavens, as often
so used, as seen before, and we have seen that the army, host of
heaven, the sun, moon, and stars, were worshiped as gods ; and we
have seen that the Heb. is always in the plural ; and see v. 4], or
upon the earth ; just as, or, the same as, there be gods many, and
kurioi, lords, many : ItaL, For, though there be and in heaven, and
in earth, of those, or, some, that are named, or, called, gods :
Rheims, in heaven or on earth : E. V., in heaven or in earth.
15 : 47 ; Gr., . . . the second man, that kurios, Master, out of hea
ven : [i. e., excellent, pre-eminent ; as we have before seen.] And
in Colos. 1 : 18 we have, Gr., . . who is (a) beginning, (a) first-born,
ek, from among, the dead, that genetai, may become, of the same
family, [see Donnegan, genetai, under genetes,] en, among, all autos,

THEOLOGY OF THE BIBLE. 553
he, or, this same, or, this person himself, proteuon, holding the first
place, excelling, being the first : Lat., that may be among all his
own self primatum, (the) chief place, (the) highest estate, (the)
primacy : Rheims, that in all (things) he may hold the primacy :
ItaL, that in every (thing) he may hold the first degree, or, grade :
E. V., . . . that in all (things), Margin, " or, among all," he might
have the pre-eminence : the Ital. in 1 Cor. 15 : 47 is, from the
heaven: Rheims, and E. V., from heaven. 15 : 48 ; Gr., . . . and
such as that celestial, such kai, also, the celestial : ItaL, and what
(is) the celeste, celestial, heavenly, divine, such also (are) the celesti
(plural.) [The Christ was divine, because he was holy, knew no sin,
but was not God. And this verse shews, as do many others, that
saints, i. e., holy men, are called gods, and sons of God : but the
Christ was pre-eminently holy and so, pre-eminently the divine Son
of God] : Rheims, and such as (is) the heavenly, such also (are)
they that are heavenly : E. V., the same. 15 : 49 ; Gr., ... let us
bear the eikona, likeness, portrait, of the celestial : Lat., Rheims,
and ItaL, let us bear, &c. : E. V., we shall bear, &c.
2 Corinth. 5:1; Gr., For we have perceived, — understood, that
ean, though, this made of earth [Gen. 2:7] of us house of the
skenos, tent, (metaphor., the human frame, says Donnegan) be de
stroyed, a house, or, building, from God we have, [present for
future, we may or shall have], a house not the work of men, last
ing, or, permanent, en, as far as, the heavens : [The Apostle here
makes a comparison between this corruptible human frame and
that incorruptible one of them who shall be raised from the dead.
The language here is equivalent to that of the same Apostle in 1
Cor. 15: 42: 'It is sown in corruption, it is raised in incorrup
tion : '] Lat., eternal with (the) heavens : ItaL, eternal for the
heavens : Rheims, eternal in heaven : E.V., eternal in the heavens.
[The Rheims, and E. V., always select, from among the many de
finitions of the Gr., Lat, or Ital. prepositions, the one that best
suits their theory.] 5:2; Gr., For indeed in this we sigh, that
house of us which from ouranos [equivalent to from God, and the
heavens, in v. 1] to put on we long for : [Paul understood, as all who
learn that the current notion about soul is erroneous must under
stand, that to him, resurrection would be the next moment after
death] : Lat., from (the) caelum : the Ital. for the Gr. from oura
nos in the verse, gives celeste : Rheims, and E. V., from heaven.
12:2; has been given under the word Paradise.
Galatians 1:8; Gr., But and ean, though, we, or angelos, a

554

THEOLOGY OF THE BIBLE.

messenger, out of, or from, ouranos, [i. e., more excellent, pre-emi
nent, more divinely inspired], eu-angelizetai, well angel, — an
nounce as good news — to you contrary to, or, otherwise than, we
well angel to you, (a) public reprobation let him be : ItaL, from
the heaven : Lat., from (the) heaven : Rheims, and E. V., from
heaven.' Ephes. 1:10; Gr., ... in the heavens : Lat, in (the) heavens :
ItaL, in the heavens : Rheims, and E. V., in heaven. 1 : 17, 18,
19, 20 ; v. 17, Gr., ... in, or, for, the acknowledgment, confession,
of him [Jesus] : Rheims, in the knowledge of him : E. V.,the same.
Margin, "Or, for the acknowledgment of him." Ver. 18, Being
enlightened the eyes of the dianoia, thought, mind, understand
ing, of you, to the eidenai, [the same verb used in 2 Cor. 5 : 1,] to
the perceive, — understand — you [i. e., that you may perceive, —
understand] tis, what, is that hope of [proceeding from] the klesis,
calling, — invitation — of him, and tis, what, the wealth of the doxe,
expectation, of that reception by hereditary right, — inheritance —
of [proceeding from] him, in the holies, — saints: v. 19, And what
the excelling, surpassing — dignity of the weight, influence, of him
eis, in, to, upon, us the believing, by, or, through, the action, effi
caciousness, of the might of the strength, or, force, of him : the
Rheims here is, ' according to the operation of the might of his
power,' E. V., ' according to the working of his mighty power,'
Margin, " or, of the might of his power." Ver. 20, Which he [God,
v. 17] performed en, in, as to, the Christ, having awakened, or,
raised up, him ek nekron, from among dead ; and seated en, at, or,
on, right hand of him en, in, on, at, the celestials, [i. e., gave him
the place, state, of pre-eminence; and this is shewn by v. 21] : the
Lat, in v. 20 is, in, or, at, caelestibus, (the) celestials : ItaL, in, or,
upon, the (places') celesti: Rheims, in the heavenly (places) : E.V.,
in the heavenly (places). 2:6; Gr., And with, or, together, hath
awakened, or, raised up [us], and with, or, together, hath
seated [us] en, in, on, at, the celestials en, through, Christ Jesus :
Lat, in, or, at, (the) celestials : ItaL, in, or, upon, the (places) ce
lestial : Rheims, in the heavenly (places) : E. V., in heavenly
(places.) 3:15; Gr., ek, by, whom every patria, tribe, or, family,
in heavens [i. e., the host of the heavens] and upon earth is enu
merated : Lat, in (the) heavens : ItaL, in the heavens : Rheims,
and E. V., in heaven. 4 : 9, 10 ; v. 9 ; Gr., To de, That, but, anebe,
he was caused to ascend, what is it but that kai, also, he descended
first into the more low parts of the earth ? v. 10 ; Gr., Ho, who [He

THEOLOGY OF THE BIBLE. 555
who] having descended [into the more low parts of the earth, the
sepulchre], the same is kai, also, ho, who [he who] anabas, having
been caused to ascend overhead of all the heavens [i. e., pre-emi
nent], in order that he might accomplish, fulfil, all ta, these [things],
[see v. 7, 8 : Paul's language is not orthodox : he says, he descend
ed : Orthodoxy, therefore, must correct Paul ; and so, it says, his
body descended]: Lat, v. 10, above all (the) heavens: ItaL,
all th.e heavens : Rheims, above all the heavens : E. V., far
above all heavens. [Why did not the Rheims, and E. V., give
here, as they do in many places, heaven, for the Gr. the heaven, —
the heavens ? We should then have had, Christ ascended above,
E. V., far above, heaven ; and taking heaven in the Orthodox sense
the place where God dwells, we should have had it, that Christ as
cended far above that] 6:9; Gr., on, or, in, heavens: Lat, in
(the) heavens : ItaL, in the heavens : Rheims, and E.V., in heaven.
Philip. 2 : 10 ; Gr., That en, at, the name of Jesus every knee
should bend of celestials and terrestrials and subterraneous : [This
figurative language, making the host of the heavens, the sun,
moon and stars, and subterraneous also, bend the knee, is no bolder
a figure than many figures used in the Scriptures : we must recol
lect that the style of the Scriptures was Oriental] : the Lat. is, of
celestials, terrestrials, and infernorum, infernals, [i. e., under ground,
from the Lat. adjective infernus, for which the Rheims, and the
Douay, and E. V., so often give, hell] : ItaL, of the celestials, and
terrestrials, and subterraneous : Rheims, in heaven, on earth, and
under the earth : E.V., of (things) in heaven, and (things) in earth,
and (things) under the earth. 3 : 20 ; Gr., But of us the politeuma,
conduct in the management of public affairs, en, as to, with respect
to, heavens is, — exists, — subsists, [i. e., as to matters above and
beyond things of time], out of which also sotera, (a) recoverer, we
await, kurios Jesus Christ : [soter, says Donnegan, is, one who
recovers what has been lost :] Lat., But our carriage, or, behavior,
with (the) heavens is : ItaL, For we live in, or, upon, the heavens :
Rheims, But our conversation is in heaven : E. V., For our con
versation is in heaven.
Colos. 1:5; Gr., Dia, through, that hope ten, which, being re
served to, or, for, you in, or, at, the heavens : Lat., (the) heavens :
ItaL, in, or, at, the heavens : Rheims, For the hope that is laid up
for you in heaven : E. V., the same, with which for that. 1:16;
Gr. . . . ta, which, in the heavens : Lat., in (the) heavens : ItaL,
in the heavens : Rheims, and E. V., in heaven. 1 : 20 ; same.

556 THEOLOGY OF THE BIBLE.
1 : 23 ; Gr., . . hupo, under, the heaven : Lat., sub, under, (the) hea
ven : ItaL, under the heaven: Rheims, and E. V., under heaven.
1 Thess. 1:10; Gr., . . . out of the heavens : Lat., out of (the)
heavens : ItaL, from the heavens : Rheims, and E.V., from heaven.
4:16; Gr., . . . from out of ouranos : Lat, out of (the) heaven :
ItaL, from the heaven : Rheims, and E. V., from heaven.
2 Thess. 1:7; Gr., . . . en, at, the apokalupsis, act of uncover
ing, disclosure, exposition, — showing — exhibition — of the kurios
Jesus from out of ouranos : Lat, at, in, or, within, (the) heaven :
ItaL, from the heaven : Rheims, and E. V., from heaven.
2 Timothy 4:18; Gr., . . and sosei, will bring back safe, snatch
from death, [me] to, or, into, that basileia, sovereign rule, royalty,
government, of him which celestial: Lat., . . and will make me,
or, cause me to be, sound in his celestial kingly government : Ital.,
and me will save (and lead) unto his celestial kingdom : [save is
the word used in Orthodoxy as opposed to lost ; but it makes the
word lost to mean eternal life in its hell : In 1 Cor. 1 : 30, we have,
E. V., ye in Christ Jesus, who of God is made unto us wisdom,
and righteousness, and sanctifieation and redemption, — Gr., apolu-
trosis, redemption, release by ransom], Rheims, and will preserve
(me) unto his heavenly kingdom: E. V., the same.
Hebrews 1: 10; Gr., the heavens: 3:1; Gr., . . . celestial.
4 : 14 ; Gr., Having, therefore, (a) high priest great, dieleluthota,
[from dieTchomai], passed through the heavens : [i. e., the clouds ;
the clouds hid him from sight, as was the case with Moses : what
became of him after that the Scriptures do not tell us ; as is the
case with Moses also ; but we have the word of Jehovah, Josh.
1 : 2, Moses (the) servant of me is dead. And in Rev. 11 : 12, we
have, Gr., and they ascended into the heaven in the cloud. And in
1 Thess. 4 : 14, we have, Gr., ... so also God tous, those, having
been laid to rest dia, through, by reason of, Jesus exei, [from ago
to bring], will bring, with him. Where from ?] The Lat. in Heb.
4: 14 is, who passed through (the) heavens: ItaL, who entered
into the heavens : Rheims, that hath passed into the heavens : E.V.,
that is passed into the heavens. Hebrews 6:4; Gr., having tasted
of that gift which celestial, kai, even, participators in, or, partak
ers become of, pneuma, breath, or, (a) breath, holy : [that gift of,
from, God.] 7 : 26, Gr., the heavens. 8:1; Gr., in the heavens.
8:5; Gr., of the celestials. 9 : 23 ; Gr., of the in the heavens, . . .
the celestial : Rheims, heavenly (things), . . . heavenly (things) :
E. V., of (things) in the heavens, . . the heavenly (things). 9 : 24 ;

THEOLOGY OF THE BIBLE. 557
Gr., For not into hand-made holies entered the Christ, antitupa,
adverse, contradictory, hostile, to the true, but into the very hea
ven, now, or, at the present time, to be shewn, exhibited, to the
face of God for, or, in behalf of, us : Lat, but into (the) heaven
itself: ItaL, but into the heaven itself: Rheims, and E. V.,,but
into heaven itself. 10 : 34 ; Gr., . . . knowing to have, or, hold; for
yourselves [present for future] (a) better huparxin, existence, en,
at, as far as, heavens : [i. e., as long as the heavens shall last : we
have had the same idea before] : the Lat. does not use its word
caelum in the verse ; but gives, knowing yourselves to have, or,
hold, a better and lasting substance : Rheims, the same : ItaL,
knowing that ye have [present for future, will have] a substance
for the heavens [i. e., during the heavens] that is better and dura-
able : E. V., knowing in yourselves that ye have in heaven a better
and an enduring substance. 11 : 12 ; Gr. ... as the stars of the
heaven: Lat, of (the) heaven: ItaL, of the heaven: Rheims, of
heaven : E. V., of the sky. 11 : 16 ; Gr., But now (a) better they
stretch forth the hands towards, that is, (a) celestial. 12 : 22 ; Gr.,
But ye are come to Zion mount, kai, even, (a) city of God living,
Jerusalem celestial : Margin to E. V., " The Christian Church may
be called heavenly in respect of its origin, its doctrines, and its
final destiny." — Ed. [Yes, in respect to the true doctrines of the
Bible ; but not in respect to the doctrines by which Orthodoxy
has marred its teachings.] 12 : 23 ; Gr., ... en, on, heavens writ
ten: Lat, (the) heavens: ItaL, in, or, upon, the heavens: Rheims,
written in the heavens : E. V., written in heaven. 12 : 25 ; Gr., . .
from out of heavens : Lat., out of (the) heavens : ItaL, (speaketh)
from the heaven : Rheims, and E. V., from heaven. 12 : 26 ; Gr.,
. . . the heaven : ItaL, the heaven : Rheims, and E. V., heaven.
James 1 : 17 ; 3 : 17 ; Gr., . . . from above : [equivalent to, from
the heavens, from God.] 5: 12; Gr., . . . swear neither by the
heaven, &c. : Lat., by (the) heaven : ItaL, neither by the heaven :
Rheims, and E. V., neither by heaven. 5 : 18; Gr., and the hea
ven rain gave.
1 Pet. 1:4; Gr., . . . watched, or, guarded, at heavens for you :
Lat , in (the) heavens : Ital., in the heavens : Rheims, reserved in
heaven : E. V., the same. 1:12; Gr., . . . which now are angeled
—messengered, announced, through those good angeling you en,
by means of, through, (a) pneuma, breath, holy, sent from out
of ouranos : Lat., Spiritu [in the ablative without any preposition],
with, or, by, (a) breath, holy sent out of (the) heaven: ItaL,

558 THEOLOGY OF THE BIBLE.
per, through, by, the Spirito Holy sent from the heaven :
Rheims, the Holy Ghost being sent down from heaven : E.V., them
that have preached the gospel unto you with the Holy Ghost [i. e.,
with the holy breath] sent down from heaven ; which things the
angels desire to look into : Margin, " There may be an allusion
here to the fact of the cherubim in the holy of holies bending to
ward the mercy seat." — Ed. 1 Pet. 3 : 22 ; Gr., . . who is on right
hand of God, being transported, conveyed, eis, upon, on, in, oura
nos, [i. e., as before seen, upon, on, in, the clouds of heaven] : Lat.,
Who is on the right hand of God, deglutiens, unswallowing, death,
that of (a) life eternal heirs we might be made, departed in, or,
through (the) heaven : [Ainsworth gives glutino, to glue, and
glutio, to swallow ; and gives deglutino, to unglue ; he does not '
give deglutio, but the de before glutio would have the same mean
ing as before glutino ; hence deglutiens mortem would be, unswal
lowing death, i. e., causing death to cast up] : Rheims, Who is* on
the right hand of God, swallowing down death, that we might be
made heirs of life [the article a should be given before the Lat.
word life in such connection] everlasting, being gone into heaven :
ItaL, The which being gone into cielo, the heaven, air, sky, is at
the right hand of God : E. V., Who is gone into heaven, and is
on the right hand of God. [The Greek manuscript or other copy
from which my Gr. copy and the Ital. of this verse were taken
must have been different from the manuscript or other copy from
which the Lat. and Rheims of the verse were taken. This is one
of the instances, and there are many others, which support the
Rev. J. Macnaught's remark, p. Ill, "So much, and far more, of
confusion and- uncertainty hangs over the history of the New Tes
tament Canon no less than the Old :" and on which, at p. 85, after
comparing passages, he says : " On such slender bases rests the
enormous dogma of Scriptural infallibility ;" (i. e., that the Scrip
tures as they have come down to us are infallibly correct.) Hence,
too, the wisdom of the rule which Whately so often insists on ; p.
115, "that of not interpreting single texts by themselves, but
judging them partly by the general drift and tenour of the whole
discourse, examining what goes before and what follows, and partly
from a comparison of one passage with another, so as to reconcile
each part of Scripture with the rest." How necessary this rule is
in reading the E. V., the reader of these pages is competent to
judge. And if any passage could be found either in what we call
the original, or in any version, which seems, or might be construed

THEOLOGY OF THE BIBLE. •* 559
so as, to conflict with the general tenour and system of the Bible ;
it should, if it cannot be construed consistently with such tenour
and system, be rejected as incorrect, or as an interpolation in sup
port of men's inventions. Indeed it is a wonder that the Scrip
tures have not been more corrupted, considering that they were
for so many ages almost exclusively in the hands of ecclesiastics
who employed themselves in " Paganizing Christianity," to use an
expression of Draper ; and in imposing upon implicit faith huma
nity the enormous system that has prevailed for ages, and still
prevails ; but which in this age makes more infidels than Chris
tians.] 2 Pet. 1 : 17 ; E. V., Such a voice to him from the ex
cellent glory. 1:18; Gr., And this voice we heard out of oura
nos [singular, without the article,] born, or, produced : Lat, out
of (the) heaven : Rheims, And this voice we heard brought from
heavens : ItaL, And we heard this voice brought from the heaven :
E. V., this voice which came from heaven we heard. 3:7; Gr.,
the heavens. 3:10; Gr., the heavens. 3:12; Gr., ouranoi [plural,
without the article] : Lat., heavens, [the may be used, or not] :
Rheims, ItaL, and E. V., the heavens. -
1 John 5:7; Gr., ... in the heaven : Lat., in (the) heaven :
ItaL, in the heaven : Rheims, and E. V., in heaven. [This is the
verse before shewn to be an interpolation. But even if genuine,
the Gr., ' the heaven,' equivalent, as we have seen, to, the heavens,
defeats what Orthodoxy attempts from it]
Rev. 3 : 12; Gr., . . . down out of the heaven : ItaL, from the
heaven : Rheims, and E. V., out of heaven. 4 : 1, and 2 ; Gr., . .
in the heaven : ItaL, in the heaven : Rheims, and E. V., in heaven.
5:3; Gr., And oudeis, nothing, not anything, in the heaven, nor
upon the earth, nor under the earth, was able, &c. : [a strong ex
pression such as we often make to express impossibility] : ItaL,
And niuno, nobody, neither in cielo, the heaven, air, sky, &c. :
Rheims, and E. V., No man in heaven, nor in earth, &c. 5:13;
Gr., And every created thing which is in the heaven and en, on,
the earth and under earth and epi, upon, the sea which exist, kai,
even, ta, those, all in them, I heard saying, &c. : [This includes the
winged of heaven, and every created thing upon the face of the
earth, and the worms, &c, under ground, and the fishes of the sea,
and includes inanimate things] : ItaL, in the heaven : Rheims, and
and E. V., in heaven. 6 : 13 ; Gr., And the stars of the heaven:
ItaL, of the heaven : Rheims, and E.V., of heaven. 6:14; Gr., And
ouranos, heaven, [singular, without the article] : ItaL, il cielo, the

560

THEOLOGY OF THE BIBLE.

heaven : Rheims, and E. V., the heaven. 8:1; Gr., . . . in the
heaven : ItaL, nel cielo, in the heaven : Rheims, and E. V., in hea
ven. 8: 10; 9:1; 10: 1, and 4; Gr., ... out of the heaven:
ItaL, dal cielo, from the heaven ; Rheims, and E. V., from heaven.
10 : 5 ; Gr., . . . lifted up the hand of him eis, to, or, into, the hea
ven: ItaL, al cielo, to the heaven : Rheims, and E. V., to heaven.
10:6; Gr., the heaven: ItaL, il cielo, the heaven: Rheims, and
E. V., heaven. 10:8; Gr., . . . out of the heaven : ItaL, dal cielo,
from the heaven: Rheims, and E. V., from heaven. 11 : 6 ; Gr.,
. . . the heaven : ItaL, il cielo : Rheims, to shut heaven, that it rain
not : E. V., the same. 11:12; Gr., And they heard (a) sound, or,
voice, great out of the heaven, . . . And they ascended into the
heaven en, on, or, in, the cloud : ItaL, dal cielo, from the heaven,
. . . al cielo, to the heaven, upon, or, in, the cloud : Rheims, from
heaven, ... to heaven in a cloud: E. V., the same. 11 : 13; Gr.,
... of the heaven : ItaL, del cielo, of the heaven : Rheims, and
E. V., of heaven. 11 : 15 ; Gr., . . . en, at, or, in, the heaven : ItaL,
nel cielo, at, or, in, the heaven : Rheims, and E. V., great voices in
heaven. In 11 : 19; 12: 1, 3, the Gr., is, in the heaven: ItaL, in
the heaven [with the article] : Rheims, and E. V., in heaven.
12 : 4 ; Gr., ... of the stars of tho heaven : ItaL, del cielo, of the
heaven : Rheims, and E. V., of heaven. 12 : 7, 8, 10 ; Gr., ... at,
or, in, the heaven : ItaL, nel cielo, at, or, in, the heaven : Rheims,
and E. V., in heaven. 12 : 12 ; Gr., Therefore euphrainesthe, let
be rendered gay, or, cheerful, or, let be gladdened, the heavens,
kai, yea, or, and, hoi, those, in them lodging, or, dwelling : [the
winged of heaven : we have the same Gr. word used of the hills,
&c. :] ItaL, ... he cheered, or, rejoiced, O heavens : Rheims,
Therefore rejoice, O heavens: E. V., (ye) heavens. 13 : 6 ; Gr.,
in the heaven : ItaL, nel cielo, in the heaven, air, sky : 13 : 13 ; Gr.,
out of the heaven. 14:2; Gr., out of the heaven : The Ital. uses
the article in each: Rheims and E. V., heaven, in each. 14: 6;
Gr., . . . en, at, or, in, mesourantmati, the position of the sun at its
meridian height, the meridian : ItaL, through the midst del cielo,
of the heaven : Rheims, flying through the midst of heaven : E. V.,
fly in the midst of heaven. 14: 13; Gr., ... out of the heaven:
ItaL, dal cielo, from the heaven: Rheims, and E. V., from heaven.
14 : 17 ; 15 : 1, and 5 ; Gr., in the heaven : ItaL, nel cielo, in the
heaven: Rheims, and E. V., in heaven. 16 : 11, and 17 ; Gr., of
the heaven : ItaL, del cielo, of the heaven : E. V., of heaven. 16 : 21 ;
Gr., hail ek, out of, the heaven : ItaL, dal cielo, from the heaven :

THEOLOGY OF THE BIBLE. 561
Rheims, and E. V., heaven. 18 : 1, and 4 ; Gr., out of the heaven :
ItaL, dal cielo : Rheims, and E. V., from heaven. 18:5; Gr., For
have followed one another of her the sins as far as the heaven :
[Scripture language for, have been exceedingly great] : ItaL, For
her sins are joined the one behind the other even al cielo, to the
heaven : [i. e., put in a row or line would reach to the heaven] :
Rheims, For her sins have reached unto heaven : E. V., the same.
18 : 20 ; Gr., Be rendered gay epi, over, her O ouranos, [without the
article, but defined, as we have seen,] the heaven, air, sky : ItaL,
0 cielo [defined] the heaven, air, sky : Rheims, Rejoice over her,
(thou) heaven: E. V., the same. 19: 1; Gr., en, at, on, in, the
heaven : ItaL, nel cielo, at, upon, in, the heaven : Rheims, and E. V.,
in heaven. 19 : 11 ; Gr., the heaven : ItaL, nel cielo : Rheims, and
E. V., heaven. 19: 14; Gr., en the heaven: ItaL, the same, [with
the article]: Rheims, (that are) in heaven: E. V., (which' were) in
heaven. 19 : 17; Gr., . . . saying to all the birds which flying in
midst of heaven : ItaL, in midst del cielo, of the heaven : Rheims
and E. V., of heaven. 20 : 1, and 9 ; Gr., out of the heaven.: ItaL,
dal cielo, from the heaven : Rheims, v. 1, from heaven; v. 9, out
of heaven : E.V., the same. 21 : 1 ; Gr., And I saw ouranon kainon,
(a) heaven new, extraordinary, unknown ; for the first ouranos and
the first earth parelthe, were excelled, or, surpassed, and the sea
not exists, — is — as yet : ItaL, were passed : Lat., were changed
into: [TheGr., ItaL, and Lat, might be rendered, were passed
away ; to pass away, being a definition given to the verb parer-
chomai, after the definitions, to excel, surpass : but to say that
these heavens and this earth are to pass away contradicts all Scrip
ture ; see Isai. 65 : 17, before given, and many other passages which
shew that this earth is to be renewed, restored from the effects of
sin, and to be a habitation of righteousness, i. e., that a restored
and righteous mankind shall dwell upon it] : Rheims, And I saw
a new heaven and a new earth, for the first heaven, and the first
earth was gone, and'the sea is now no more : E. V., the same, with
passed away instead of gone. [But even, the first heaven and earth
gone, or, passed away, need not signify destruction : they would
be gone, passed away, if changed to a dwelling place of righteous
ness ; and the very next two verses shew this.] 21:2; Gr., And
I John saw the city the holy, Jerusalem new, extraordinary, un
known, coming down ek, out of, the heaven, &c. : ItaL, dal cielo,
from the heaven, sky : Rheims, andE. V., out of heaven. 21: 8;
Gr., . . . out of the heaven : ItaL, dal cielo : E. V., out of heaven.
36

562 THEOLOGY OF THE BIBLE.
[Read the verse in the E. V.] 21 : 10 ; Gr., out of the heaven :
ItaL, dal cielo : Rheims, and E. V., out of heaven. 22 : 1, 2 ; Gr.,
And he shewed to me a pure, or, clear, river of water of life, <fcc. :
v. 3, Gr., In midst of the spacious way of it, and of the river, en-
teuthen kai enteuthen, hence and thence, (a) tree of life, making
fruits twelve, according to month one each producing the fruit of
it : [of it may mean, of the tree, or, the fruit proper for each month ;
probably the latter] : and the leaves of the tree, eis, for, therapeia,
service, or, sanative treatment, of the nations. [What more beau
tiful or expressive figure could be used to represent earth and them
that are to dwell on it restored to the primitive state ?] Ver. 3 ;
Gr., And any malediction not shall be more. Mat. 21 : 43, should
have been given in its order : Gr., For this reason, say I to you,
[i. e., because they rejected, &c, v. 42,] that shall be taken away
from you the basileia, sovereign rule, government, of [i. e., pro
ceeding from] God, and shall be given to (a) people doing [for which
will do ; and so the Ital. has it ; the Rheims has, yielding] the
fruits of it. [We have seen that the basileia of God and the basi
leia of the heavens mean the same, both meaning the sovereign
rule, government, proceeding from God. This verse, as do many
others, shews, that this basileia proceeding from God, — from the
heavens, called by the Rheims, and E. V., the kingdom of God,
means, the reign on earth of righteousness.]
The New Testament, though the Gr. ouranos is not used in it
as many times by nearly 100' as it is in the Gr. of the Old Testa
ment, taking all the four gospels ; and not as many times by more
than 100, taking only one of the gospels ; yet has ouranos in the
plural a great many more times than it is found in the plural in the
Gr. of the Old Testament.
In Matthew alone, ouranos in the plural, and with the article,
is used 55 times ; and in the plural without the article 10 times.
From the end of John's Gospel to the end of Revelation, it is used
in the plural with the article 15 times, and in the plural without
the article 9 times ; making in all 89 places where ouranos is used
in the plural in the New Testament : whereas of the 366 places
where ouranos is used in the Gr. of the Old Testament, it is in the
plural only 29 times ; 23 times in the plural with the article, and
6 times in the plural without the article : and is not once found in
the plural in the Pentateuch. In Mat. ouranos is used in the sin
gular without the article 8 times. From the end of John's Gospel
to the end of Revelation, ouranos is used in the singular with

THEOLOGY OF THE BIBLE. 563
the article 71 times ; and in the singular without the article 16
times; and in ReA\ 19 : 17 the Gr. is, en mesouranemati, at, or, in,
or, on, the position of the sun at its meridian, height, — the meridi
an : Lat., in middle of (the) caelum : ItaL, in, or, upon, middle of
the cielo : Rheims, . . . through the midst of heaven : E. V., all
the fowls that fly in the midst of heaven.
In the Greek of the Old Testament, ouranos in the singular
without the article is used 54 times. In the New Testament, taking
Matthew's Gospel, it is used in the singular without the article but
24 times. And now again, reader, we can ask Orthodoxy, what has be
come of its heaven ? The place it assigns to the omnipresent Je
hovah. Our examination of the Douay, Rheims and E. V. word heaven
has brought us out just where it must necessarily have done ; for
Scripture cannot contradict itself. The Scriptures having taught
us, under the words before examined, that there is no such thing
as the Orthodox soul or spirit, to go to the Orthodox hell or the
Orthodox heaven ; and no such thing as the Orthodox death of the
wicked, namely, eternal life in misery, and no such place as the
Orthodox hell, or as the Orthodox paradise ; it was imposible they
should teach the Orthodox heaven. And accordingly, there is not
a passage in all Scripture where the Heb. shmim, — Gr. ouranos —
Douay, Rheims, and E. V. so often heaven, means anything else
than the heavens.
Professor Draper informs us, p. 263-4, that ' the localization of
heaven,' i. e., the making it a place, fixing a place for it, was sanc
tified by Gregory the Great, elected to the Papacy A. D. 590. The
Professor says : " Under him was sanctified that mythologic Chris
tianity destined to become the religion of Europe for many sub
sequent centuries, and which adopted the adoration of the Virgin
by images and pictures soon to adorn magnificent churches built
to her glory ; the efficacy of the remains of martyrs and relics ;
stupendous miracles wrought at the shrines of saints ; the perpe
tual interventions of angels and devils in sublunary affairs ; the
truth of legends far surpassing in romantic improbability the stories
of Greek mythology ; the localization of heaven a few miles above
the air, and of hell in the bowels of the earth, with its portal in
the crater of Lipari." And at p. 383-4, the Professor informs us,
that in or shortly before A. D. 1294, Peter Morron was elected
pope, under the title of Celestine Fifth. But that this had scarce-

564 THEOLOGY OF THE BIBLE.
ly been done when his incapacity became conspicuous and his re
moval imperative. And that Benedetto Gaetani, " through a hole
perforated in the pope's chamber wall, at midnight, in a hollow
voice, warned him that he retained his dignity at the peril of his
soul, and in the name of God commanded him abdicate. And so,
in spite of all importunity, he did. His abdication was considered
by many pious men as striking a death-blow at papal infallibility.
So Benedetto Gaetani, whether by such wily procurements or
not, became Pope Boniface VIII., A. D. 1294. His election was
probably due to King Charles." " In the opinion of many it was
not possible for a pope to abdicate. Confinement in prison soon,
A. D. 1296, determined that question. The soul of Celestine was
seen by a monk ascending the skies, which opened to receive it
into heaven."
We have now reached our last subject,
RESURRECTION.
The teaching of Scripture on this subject in passages already
given in the preceding pages is so clear and conclusive that a re
ference to them, giving the pages, would be entirely sufficient.
But we shall receive so much useful instruction by examining the
subject fully that the reader, I have no doubt, will think the re
quisite space well occupied.
I begin with the book called Job, the oldest of the Scripture
writings, supposed (with good reason) to have been written by
Moses. Job 5 : 26 ; Heb., Thou shalt go to, or, be brought, carried, to
grave, &c. 6:9; Heb., That having begun God, he may even
crush me, the residue [i. e., that which is left] hand of him may
even cut off of me : A metaphor, says Ges., under btso, (the verb
used here),'taken from a weaver who cuts off the finished web from
the thrum, citing this verse and Isai. 38 : 12 : Gr., Having begun,
&c, . . . wholly aneleto, let him take away, destroy, me : Lat, And
he who hath begun, let him consume me, let him loose his hand,
and cut me down : Douay, And that he that hath begun may de
stroy me, that he may let loose his hand, and «ut me off: ItaL, E,
even, that it would please God to grind me, . . . and unmake me :
E. V., Even that it would please God to destroy me ; . . . and cut
me off. 6 : 18 ; E. V., . . . they go to nothing, and perish. 7:8;

THEOLOGY OF THE BIBLE. 565
Heb., ... and nothing I, or, I not. 7:9; Heb., Me, finished, spent ;
vanished away, (a) cloud, and gone ; thus who descending shaul
not cometh up. 7 : 21 ; Heb., ... in dust ashlcb, I shall lie down,
. . . but nothing I, or, I not. 8:13; Heb., . . . u, yea, hope of im
pious shall be lost, or, perish. 8:14; Heb., of whom iquth, is cut
off, hope of him, u, yea, house of spider, hope of him: Ges., under
quth, renders, whose hope is cut off. 8 : 20 ; Heb., Lo, God not
will reject, or, contemn, (a) perfect. [The word contemn shews
what shame, — ignominy, in Dan. 12 : 2 means.] 8 : 22 ; Heb.,
Haters, or, enemies, of thee shall be clothed of [with] ignominy, u,
yea, house of wicked, nothing it, or, it not : [the grave is called a
house, as we have seen.] 10 : 7 ; E. V., Thou knowest that I am
not wicked. 10: 9 ; Heb., Remember now that like, or, as, clay
thou hast wrought me, [i. e., as the potter fashioneth clay], and to
dust thou wilt bring back, or, return me. [Neither the Gr., nor
the Lat, nor the Douay, nor the ItaL, has an interrogation mark
at the end of the verse] : the E. V. is, and wilt thou bring me into
dust again? Job 13 : 28; Heb., u, yea, eua, himself [i. e., Job:
Ges., under eua, cites several Scripture passages where eua is used
for himself, and for this] as, or, like, rqb, rottenness, or, rotten
wood, ible, [from nbl], is brought to nothing : Gr., Ho, Who, [Job
himself, see v. 17], is to be let fall into disuse: Lat., Who am to
be consumed, &c. : Douay, Who am to be consumed as rottenness :
ItaL, Whence, or, Therefore, costui, this man, is undone like the
wood worm-eaten : E. V., And he, as a rotten thing, consumeth :
Margin to the E. V. word he, " This man, a form of expression
common both in Greek and Heb. for Z" — Ed. [The Editors, ma
nifestly took, ' this man ' from the Ital. ; which gives ' this man ; '
near enough the sense ; but not the Heb. exactly, nor the Gr., nor
the Lat. exactly; as the Gr. and Lat. above given shew.] 14: 6;
Heb., Look away from upon him, u, and, he will cease, or, u, that,
he may cease, until he shall see, or, enjoy the light of, as (a) hire
ling, the day of him: [Job, as we have seen, says he was not
wicked : he therefore hoped and expected to be raised from the
dead ; and this verse expresses the same that he expresses in Job
14 : 14] : Douay, and E. V., that he may rest : Margin, that he may
cease. Job 14 : 12, u, So that, (a) man shkb, lieth down, [the same
verb used in 7 : 21, and for which the Douay, and E. V., there give,
shall sleep], and not iqum, shall rise, or, exist ; od, so long as, blti,
except, (the) heavens they shall not be aroused ; u, yea, or, and,
not ioru, shall they be uncovered, from sleep of them: [i. e., as

566 THEOLOGY OF THE BIBLE.
Job plainly teaches, the not wicked, equivalent to, the just, they
who shall be accounted just] : Gr., as long as the heaven not be
joined together : [equivalent to the Heb. except the heavens] :
Lat., till be worn away caelum; Douay, till the heavens be broken :
ItaL, So (when) the man lieth down in earth, and he not riseth up
again ; until not (there be more) heavens (the dead) not shall be
roused, or, awakened, e, yea, or, and, not shall be revived [i. e.,
made to live again] from their sleep : E. V., So man lieth down,
and riseth riot: till the heavens (be) no more, they shall not
awake, nor be raised out of their .sleep. Ver. 13 ; Heb., mi itn, who
will give, (Ges. says, this is a phrase used in wishing,, equivalent
to, Oh, that it were,) in shaul thou mayest hide me, that thou may
est cause me to lie hidden until cease from nostrils of thee [for,
until thine anger cease] ; that thou mayest set me hq, (a) definite
limit, or, appointed time, and mayest be mindful of (i. e., retain in
memory says Ges., under zkr) me : [i. e., and not forget me, —
not forget to raise me from Among the dead] : Gr., If indeed bene
ficial in hades thou having watched, or, guarded, me, having hid
me, indeed, until may cease thine anger, and may order, or, arrange,
to, or, for, me a time en, at, which remembrance of me thou mayest
bring about : Lat, and Douay, Who will grant me this, that thou
mayest protect me in inferno, the lying below, Douay, in heU, and
hide me till thy wrath pass, and appoint me a time when thou
wilt remember me ? ItaL, O that thou wouldest hide me moreover
/under ground, (e) conceal me until thy wrath might be appeased ;
(e) might set to, or, for, me some term, or, bound, (after the which)
thou mightest be reminded, or, put thyself in mind, of me : E. V.,
O that thou wouldest hide me in the grave, that thou wouldest
keep me secret, until thy wrath be past ; that thou wouldest ap
point me a set time, and remember me. For v. 14 see p. 278, un
der John 12: 25; Job 14: 15; Heb., tqra, thou wilt call tome
[qra is defined to call to any one], and I shall answer thee, for, (a,
or, the) work of hands of thee thou wilt, or, mayest, desire. Job
15 : 22 ; Heb., la iamin, he leaneth not upon, buildeth not upon,
to return from, or, out of, darkness [the grave] : Gr., He relieth
not upon that he may return, &c. : Lat., He trusteth not that he
may return, &c. : Douay, He believeth not that he may return,
&c. : ItaL, He not dependeth upon at all of to be able to issue out
of the darkness. Job 15 : 30, see p. 364. 15 : 34; Heb., For ode,
that which testifies, of impious, lean [is], u, yea, fire [of the grave]
shall consume houses of them who bestow gifts : [The grave, as we

THEOLOGY OF THE BIBLE. 567
have seen, is called a house ; and here, by a common figure, the house,
the container, is put for the contained : the fire of the grave shall
consume the impious, can have no other meaning consistent with
Job's teaching but annihilation, never to be raised from the dead ; for
ode in Gen. 31 : 52, the Douay gives, a testimony ; ItaL, and E.V.,
a witness] : Gr., For marturion, (a) proof, place where pro6f is
given, of impious, [i. e., unpious], death [is] ; fire indeed shall burn
houses of them who take bribes: Lat, and Douay, For the congre
gation of the hypocrite (is) barren, and fire shall devour their ta
bernacles who love to take bribes, Lat., who gifts gladly take :
ItaL, For the gathering together of the profane (shall be) abandon
ed, or, wasted, and, or, yea, the fire shall consume the tabernacles
of (such as take) gifts : see E. V. Job 16 : 22 ; Heb., When years
of number are passed by, u, so that, the way not shall I return I
shall go : Lat., and Douay, . . . and I am walking in a path by
which I shall not return. Job 17: 1; Heb., The ru-ach, breath,
[ru-ach is the Heb. word for which the Gr. gives pneuma, breath,
and the Lat. spiritus, breath, and the Ital. spirito, breath ; for
which Lat. and Ital. words the Douay, Rheims, and E. V., so often
give, spirit] of me hble, is wasted, (Ges., under hbl, gives the Heb.
words used here, ru-ach i hble, and renders them, " my breath is
destroyed, i. e., my vital strength is exhausted," citing this verse),
the days of me are extinguished, the graves for me. 17 : 13 ; Heb.,
Though aque, I be strong, or, though I endure, shaul (the) house
of me ; in darkness is spread out bed of me : Gr., Though indeed I
should hold out, hades of me the house ; indeed in darkness is
spread of me, the bed : Lat., Though I should bear with, infernus
the house of me (is), et, yea, in darkness I have strewed my couch :
ItaL, Although I amuse myself with hope, the sepulchre (will be)
the my house, I shall make the my bed in the darkness : Douay, If
I wait hell (is) my house, and I have made my bed in darkness :
E, V., If I wait, the grave (is) mine house, (Margin, ' or, surely I
await the grave as my house'-Ed.) I have made my bed in the dark
ness. Job 17 : 14 ; Heb., I, to, shht, pit, (especially the sepulchre,
says Ges., citing this verse, and Job 33 : 18, 30 ; Ps. 30 : 9,) I have
given name, father of me ; thou, mother of me and sister of me, to
worm : the Gr. here gives thanatos, death, for the Heb. shht : [so
that the Hebrews who translated the Heb. Scriptures into Greek
made death and the grave to be equivalents ; whereas Orthodoxy
is not content to let the wicked remain in death— the grave— for
ever ; but makes death to the wicked to be eternal life in misery] ;

568 THEOLOGY OF THE BIBLE.
the Ital. gives, to the fossa, grave : Lat.^and Douay, to rottenness :
E. V., to corruption. 17 : 15 ; Heb., where aphu, altogether, the
hope of me ; and the hope of me who shall lie in wait for ? [i. e., who
shall behold by being' raised to life from the grave ?] ItaL, And
where (is) now the my hope ? Yes, the my hope ? Who shall see
it? See E. V. Ver. 16 ; Heb., bdi, in sufficiency for me, shal, for
shaul, the grave, it [my hopej shall descend it, am, if, together
upon dust descended. [I think this is the true rendering, and bet
ter than that given of this verse at p. 434, where the reader will
see a rendering of the Heb., and the renderings given by the differ
ent versions : or bdi may be for bdie, for which Ges. gives, in the
protection of Jehovah.] Job 18:5; Heb., Truly aur, light, (the
light of life, says Ges., referring to Job 3 : 16, 20 ; more fully, says
he, Ps. 56 : 13, aur hiim, which he renders, ' light of life :' hiim is
plural, but is uniformly rendered, life) of unjust shall become ex
tinct, and not shall be lighted [like a candle] shbib, flame, of him :
Ges., for shbib gives, flame, citing this verse : [This necessarily
means, that the unjust will not be raised to life. It can have no
other meaning ; for as to the light of this life, it becomes extinct
both to just and unjust] : The Douay is, Shall not the light of the
wicked be extinguished, and the flame of his fire not shine ? ItaL,
Yes, the light of the wicked shall be extinguished, and no spark of
fire to them rilucera, shall be relighted: see E. V. Job 18 : 6 ;
Heb., aur hshk, light of darkness [i. e., darkness and not light] in
house [i. e., grave] of him, u, yea, nr, candle, or, lamp, in him idok,
shall be extinct [i. e., shall not be lighted] : Gr., . . . indeed the
luchnos, light, or, lamp, in him shall be extinct : Lat., light is made
dark in tent of him, and candle, or, light, which, for, or, with re
gard to, him shall be put an end to : Douay, The light shall be
dark in his tabernacle, and the lamp that is over him shall be put
out : ItaL, The light shall be made dark in their tabernacle, e their
lamp shall be extinct round about them : E. V., The light shall be
dark in his tabernacle, and his candle shall be put out with him.
In Prov. 13 : 9, Solomon uses this language of Job: the Heb. there
is, . . . but nr, the candle, or, lamp, of unjust idok, shall be extinct.
[These verses, also, can have no other application than to resurrec
tion ; for as to this life, the lamp of all who die is extinct. Their
application can be no other than that the unjust will never be
raised to life from the dead : that as to them death is a finality.]
Job 18:18; Heb., He [the wicked] shall be thrust away from aur,
light [the light of life] into darkness, &c. Ver. 21 ; Heb., surely

THEOLOGY OF THE BIBLE. 569
these (the) houses, of wicked, yea, this mqum, (the) place, or,
abode, of them not ido, will know, or, care for, God [i. e., whom
God will not know, or, care for : David has equivalent language
in Ps. 49 : 11, graves of them houses of them for ever]. Job 19 : 25 ;
Heb., But 1 have come to know, or, I know, gal, (the) Redeemer,
of me liveth, and ahrun, at last, upon dust iqum, he [i. e., Job
himself; see Job 13 : 28, before given] shall arise, or, exist : [Re
deemer, means, God ; see Job's language in 5 : 17, 20.] Job 19 :
26 ; Heb., u, yea, after ouri, the skin of me, [poetically used for
the whole of him ; see Ges., under our, citing Job 2:4; 18 : 13,]
nqphu, they shall have destroyed, (i. e., says Ges., under nqph,
after my skin [for, I] shall be destroyed, citing this verse), zat,
this, (this shall come to pass, says Ges., in his citation of this verse,)
u, namely, or, that, mn, by means of, bshr, flesh, of me ahze, I shall
see, God : [The flesh, here, is used for the whole living person : it
is often so used : and to shew such use of bshr Ges. cites Prov.
14 : 30 ; Eccles. 2:3; 5 : 6 ; and other passages. In Eccles. 2 : 3
the Heb. is, bshri, flesh of me ; Gr., the flesh of me ; Lat, and
Douay, my flesh : ItaL, life : E. V., myself: [ahze, I shall see, God,
means, enjoy the divine presence, says Ges., under hze, citing this
verse, and Exod. 24: 11; Ps. 11 : 7; Heb., the upright doth see
[i. e., enjoy] the face, presence, of him ; Ps. 17 : 15 ; Ps. 63 : 2.]
The Lat. of Job 19 : 25 is, For I know that my Redeemer liveth,
and that at last (day) out of earth I shall be raised up : Douay,
For I know that my Redeemer liveth, and in the last day I shall
rise out of the earth : ItaL, Now, as to me, I know (that) my Re
deemer liveth, and that at the last (day) egli, he, [i. e., Job him
self, or, this man, as the Margin gives for the E. V. he in 13 : 8,]
si levera, shall be lifted," upon the dust : E. V., For I know (that)
my Redeemer liveth, and (that) he shall stand at the latter (day)
upon the earth : [What are we to tkink of this E. V. rendering ;
opposed as it is to all the other versions, and opposed as it is by
the marginal rendering by our Orthodox Editors of Job 13 : 28 ?
The character called Job in the poem is a representation of a just
man ; and therefore the writer makes him say, he shall arise, or,
exist, upon dust] The Lat. of Job 19: 26 is, And again I shall
be compassed about with my skin, and in my flesh discern my
God: ItaL, And (though) after the my skin this (body) be gnaw
ed, yet I shaU see with the my flesh God : E. V., And (though)
after my skin (worms) destroy this (body), yet in my flesh shall I
see God. Ver. 27 ; Heb., Whom I ahze, shall see, enjoy the pre-

570 THEOLOGY OF THE BIBLE.
sence of, for myself, u, yea, eye of me, and not zr, of stranger ; all
this to be completed, or, fulfilled, at hqi, the definite limit, or, ap
pointed time, of me : [hq, used here, is the word used by the same
writer, and in like connection, in Job 14 : 13, before given, and, of
course, means the same here as there : the meaning in both places
is, — when he, a just man, shall be raised from the dead]: Lat,,
Whom I myself shall discern, et, even, my eyes shall look towards,
and not another : is laid by, or, laid up, this my hope in my bosom :
Douay, Whom I myself shall see, and my eyes shall behold, and
not another : this my hope is laid up in my bosom : ItaL, The which
I shall see, the my eyes (lo, it, or, him) shall see, and not another ;
the my reins to me be consumed in bosom : E. V., Whom I shall
see for myself, and mine eyes shall behold, and not another;
(though) my reins be consumed within me (Margin, in my bosom.)
[The translators into Greek seem to have taken hqi for hiq — bosom ;
the Greek being : all these to be accomplished to me in bosom ;
which may mean, all these (things are) in my bosom (for, hope,)
to be accomplished. It may be that their text read hiq instead of
hqi. IfAg"ibethe correct text, the rendering is as I have given
above : hq and hiq are different words. In the Hebrew the i, of
me, is always joined to the noun. In view of such language as is
used in these verses, and throughout this oldest book, how idle it
is to imagine that the writer of it had any idea of Orthodoxy's im
mortal soul, — immortal spirit, which Orthodoxy says will see God,
nay, go to him, immediately after death. The teaching of this
writer plainly is, that no one will see God, in the sense in which
' see' is here used, except by being raised from the dead. How
idle would be the language, and the expression of the hope, 'in
my flesh I shall see God,' if he had any idea of ever seeing him in
any other way, or by any other means, than with his bodily eyes,
as a living man raised to life from the grave. And the book just
as plainly teaches that there will be no resurrection except of the
just] Job 20 : 4, 5, 6, 7 ; Heb., whether this knowest thou : from
as long as from put man upon earth, that [we wotdd put the word
that first, that from, &c.,] shoutings for joy of unjust, from near
[for, short, see Ges. qrub], u, yea, joys of impious so long as a
wink : though ascend to heavens shia, height, of him, u, yea, head
of him to cloud touch, v. 7, as dung of him Intsh, altogether, or,
for ever, iabd, he shall be lost, destroyed, perish ; (the) having
seen him shall say, where he ? [Where he ? is a Heb. way of say
ing, he is no where ; he exists not.] (Ges. under abd, the verb

THEOLOGY OF THE BIBLE. 571
from which iabd, above used, comes, says, it is used also of other
living creatures as perishing, citing Job 4: 11 ; and is used, also,
of houses, citing Amos 3:15; and also of hope, citing Ps. 9:18;
112 : 10 ; Prov. 10 : 28 ; 11:7; Ezek. 12 : 22, where, also, the Heb.
has abd, is perished ; the E. V., there has, faileth.) The Gr. in v.
7 has, eis telos, to end, or, wholly, shall be lost, destroyed, perish.
In v. 6, the Ital. has, his loftiness : E. V., his excellency. Job
20 : 8 ; Heb., As dream he shall fly away, and not shall be found,
u, yea, idd, [from ndd,] he shall flee away, as vision of night : Gr.,
as phasma, apparition, spectre, phantom, nocturnal. Read E. V.
v. 11, 26, 29 ; 21 : 13, 17, 18, 26. Job 21 : 30; Heb., Though in
day aid, of calamity, (so given by Ges., citing this v. and Ps. 18 :
18,) ihshlc, may be spared (the) wicked; in day of outpourings
iublu [from ibl], they shall be borne, or, carried : (as to the grave,
says Ges., citing this verse and v. 32 ; Job 10:19; Hosea 10 : 6 ;
in each of which the same verb ibl is used). Ver. 32 : Heb., u,
even, he to graves iubl [from the same verb ibl used in v. 30], shall
be borne, or, carried, and upon gdish, sepulchral heap, shall watch :
Gr., kai, even, or, but, he to graves is borne away : Lat., And he
to sepulchres shall be waited upon, or, conveyed, and in mass, or,
pile, of dead shall watch : The Ital. of v. 30, and 32 is : v. 30, That
the wicked (is) restored to the day of the decay, or, ruin, when the
angers are poured out. Ver. 32 ; Then afterwards [after his death]
he is carried to the sepulchres, and not waiteth more to other than
the grave : The Douay is, v. 30, Because the wicked is reserved to
the day of destruction, and he shall be brought to the day of wrath.
Ver. 32, He shall be brought to the graves, and shall watch in the
heap of the dead : E.V., v. 30 ; That the wicked is reserved to the
day of destruction ? they shall be brought forth to the day of
wrath. Ver. 32, Yet shall he be brought to the grave, and shall
remain in the tomb. [Observe, reader, the word forth introduced
in the E. V., verse 30 ; ' they shall be brought forth to the day of
wrath.' This would be a capital text for some Orthodox preacher,
and I dare say it has been a text from which Orthodoxy's system
of soul from hell and body from grave to be brought forth to eter
nal punishment, has been thundered. It is not likely that such
preacher would take the E. V. verse 32 as a part of the text, or
read it in connection with v. 30.] In Prov. 21 : 16, Solomon uses
language equivalent to that of Job 21 : 32 : the E. V. in Prov.
21 : 16 being, The man . . . shall remain in the congregation of the
dead.

572 THEOLOGY OF THE BIBLE.
Job 24 : 19 ; Heb., Drought, also heat, igzlu, take away, waters
of snow; shaul (the) sinning : ItaL, The dryness and the heat steal
the waters of the snow ; (so) the sepulchre (steals) them that have
sinned : E. V., Drought and heat consume the snow waters, (so
doth) the grave (those which) have sinned : The Lat. gives infer
us ; the Douay, hell. [The grave as a finality to the wicked is
necessarily the sense. If nothing beyond decay in the grave were
meant, that occurs to just as well as to unjust] 24: 24; Heb.,
They are lifted up, or, they lift up themselves, a little while, u,
and, or, then, they are not, [i. e., exist not ; it is the substantive
verb included in ain ; see Ges., under ain.] (Margin to E. V., are
not), u, yea, they are smitten ; as kl, (a) totality, they are gathered
(i. e., to the dead, says Ges., under qphts, citing this verse), u, yea,
as head of ear of corn [meaning, probably, the decayed silk] they
are cast off. Job 27 : 15 ; Heb., The survivors of him [the wicked,
v. 13] in death shall be buried [i. e., death shall be the last of
them] : Gr., in death shall be ended, terminated : Lat., shall be
buried in interitu, in extinction : ItaL, shall be buried in death
itself: Douay, They that shall remain of him shall be buried in
death: E. V., the same. 27 : 19 ; Heb., The rich (Ges. says, the
haughty, impious, inasmuch as riches are the fountain of pride,
and pride is used in Hebrew as equivalent to impiety, citing this
verse; Isai. 53 : 9 ; Mat. 19 : 23,) ishkb, shall lie [in the grave, as
fully given in Ps. 88 : 5, where the Heb. is shkbi qbr, that, lie in the
grave,] and not shall be gathered; eyes of him he openeth, or,
may open, u, and, or, but, he not is, — not exists : [An Oriental way
of speaking ; a dead man is represented as opening his eyes and
finding that he does not exist] : Gr., . . . kai, but, or, and, not ,he
is, — not he exists. Job 28 : 22 ; Heb., abdun, the place of destruc
tion, abyss, (nearly synonymous with shaul, says Ges., citing this
verse, and Job 26 : 6 ; Prov. 15 : 11,) and death say : [The grave
and death are here represented as speaking.] 30 : 23 ; Heb., that
I should know death will return, or, bring back, me, yea, house
muod, of set time, or, of assemblage, of every living : Ges., citing
this verse, gives the Heb. words, and renders, " the place of the
assemblage of all living," i. e., says he, of hades, [the grave] : Gr.,
that death me ektripsei, will rub out, annul [i. e., bring to nothing,]
cause to perish. Job 30 : 24 ; Heb., This verse is rendered by
Ges., under hoi, thus : " Prayers avail nothing, when God stretch
es out the hand, nor in his destruction (i. e., says he, sent by God)
does outcry profit them : Douay, But yet thou stretchiest not forth

THEOLOGY OF THE BIBLE. 573
thy hand to their consumption : and if they fall down thou wilt
save : ItaL, However, not will he stretch the hand to the grave ;
(they that there are within) cry they, when he destroyeth : E. V.,
Howbeit, he will not stretch out (his) hand to the grave, though
they cry in his destruction : [There is no word for grave, either in
the Heb., or the Gr., or the Lat, and the Douay does not use
grave : the E. V. took it from the ItaL] Job 31:8; Heb., Whe
ther not destruction to wicked, yea, nkr, not to be known, to them
that do iniquity : Gr., apoleia, loss, perdition, destruction : Lat.,
Whether not perditio, loss, abolishment, is to unjust, yea, or, and,
turning away from them that work injustice : ItaL, The ruin, or,
decay, not (is) it for the perverse, and the accidenti strani, accidents
strange, for the workers of iniquity ? E. V., (Is) not destruction to
the wicked ? and a strange (punishment) to the workers of iniquity ?
31 : 23 ; Heb., For, terror to me destruction of [i. e., from] God.
Job 32 : 22 ; Heb., I know not how to flatter ; as moth, little thing,
will take away me maker of me : Gr., . . . moths will eat me. Job
40 : 12, 13 ; Heb. v. 12 ; View every arrogant, lay them together,
and trample unjust under. Ver. 13 ; Heb., Hide them in dust to
gether; faces [for, persons, as we have seen,] of them shut up in,
or, by, burying them : Ges., under hbsh, cites this verse, and ren
ders the Heb. words, ' shut up their faces in darkness' — [The Heb.
word here for which he gives darkness, is, thmn, for which he gives,
to hide, bury ; showing, as is before shown, that darkness is used
for the grave] : Douay, v. 12 ; Look on all that are proud, and
confound them, and crush the wicked in their place. Ver. 13 ;
Hide them in the dust together, and plunge their faces into the
pit. See E. V.
Having now got from this earliest sacred record the glorious
truth, that they who have died and shall die in Christ will be
raised to life again ; and the sad truth, that all who have died and
shall die in their sins will never again see the light of life ; we
shall find, (as would necessarily be the case ; for Scripture could
not, and does not, contradict itself,) that these are the truths taught
throughout all Scripture on the subject of Resurrection.
Next in order is the Pentateuch. The same doctrine we have
had from the Book called Job is the doctrine of the Pentateuch.
Numb. 23 : 10 ; given p. 44.
In 1 Sam. 28 : 8 and verses following, we have the Witch of
Endor; see p. 412, 13, 14, 15.
Job 14 : 14 ; given, p. 278, under John 12 : 25.

574 THEOLOGY OF THE BIBLE.
David teaches the same doctrine. Ps. 16: 9,10; given at p.
113,114. Ps. 16: 11; see E. V. 17 : 14, 15 ; see E. V. Ps. 31 :
17 ; Heb., . . . shall be ashamed, or, ignominious, unjust, idmu [from
the verb dum,] they shall be silent in shaul : Gr., hades : Lat., in
fernus: Douay, hell: ItaL, sepolero: E. V., grave: For the noun
dume Ges. gives, place of silence ; poetically used, says he, for
hades; citing Ps. 94: 17; 115: 17.
Ps. 37:9; HeH>., For, evil doers ikrtun, shall be extirpated, cut
off, perish, fail ; the Gr. verb here is exolothreuo ; the Lat, exter-
mino, defined, to exterminate ; Douay, and E. V., shall be cut off;
u, but, [those] awaiting Jehovah [i. e., in their graves ; the same
figure used by Job in 14 : 14, and, no doubt, taken by David from
Job,] erne, those, shall receive as an inheritance earth. 37 : 20 ;
Heb., For unjust iabdu, shall be lost, destroyed, perish ; yea, ad
versaries of Jehovah like preciousness of lambs klu, shall be finish
ed, spent, perish : h, in, or, as, smoke klu. 37 : 22 ; Heb., So that
blessed of him shall receive as an inheritance earth ; but cursed of
him ikrtu [see v. 9, ikrtun.] 37 : 27, 28; Heb., v. 27, Turn aside
from evil and do good, and shkn, lie down, or, rest, I, to, or, for,
hidden time. Ver. 28, For Jehovah aheb, breatheth after [i. e., de
sireth, or, loveth] mshphth, that which is just, and not will leave
forsaken [in the grave] the excellent, or, pious, of him ; I, to, or,
for, hidden time they shall be guarded, kept, watched, or, at hid
den time they they shall be observed, or, attended to ; but seed,
or, grain, of unjust nkrt [see ikrtun in v. 9.] 37 : 29; Heb., Just
shall receive as an inheritance earth, and shall dwell forever upon
it. Ps. 37 : 37, 38 ; given under Numb. 23 : 10, p. 44, 45, 46.
Ps. chap. 49; given, p. 132 to 143.
Ps. 68 : 20 ; Heb., This God, for us God for deliverances, or,
salvations ; in that to Jehovah Lord, from death goings out [i. e.,
of the just, expressed here by David by us] : Gr., The God of us
the God of the sozein, to bring back safe, snatch from death, yea, of
the kurios the exits from the death. [From the Gr. verb sozo, used
here, from which is the Gr. noun soteria, defined, recovery, restora
tion, we learn that the E. V. words, save, and salvation, so often
used in the New Testament, mean, restoring from death, — the
grave.] Ps. 71 : 20 ; Heb., . . . tshub, thou wilt bring back, restore, re
new, thii, thou wilt cause to live again, u, him, (for, me,) yea, from
deep hollows of this earth tshub, thou will bring back, restore, re
new; tol, thou wilt take up, or, bring up, him, (for, me) : for the

THEOLOGY OF THE BIBLE. 575
Heb. verb hie (whence thii,) used in the verse, the Gr. uses its verb
zoopoieo, to restore to animation, make alive again.
Ps. 88 : 5 ; Heb., Among dead prostrated, like slain lain down
in grave whom not thou bringest to mind again, yea, those from
hand of thee ngzru, excluded, cut off.
Ps. 94 : 23 ; Heb., And he will render upon them [the unjust ;
see preceding verses in E. V.], aun, nothingness, of them, yea, in
wickedness of them itsmit, will extinguish, them ; itsmit, will ex
tinguish, them Jehovah God of us. [Here we have death as a fina
lity ; expressed in the New Testament by, the- wages, penalty, of
sin is death.]
Ps. 101 : 8 ; Heb., Presently atsmit [see itsmit, in the last verse
cited,] I will extinguish all unjust of earth, so that krit [from krt]
will extirpate, cause to perish, from oir, anger, Jehovah, (or, from
city of Jehovah), all doers of iniquity. Ges. gives oir, twice,
marked exactly alike : the first he defines, heat of anger ; heat of
mind ; the second he defines, a city, a town. It seems to me that
the first is meant here : city, or, town, of Jehovah does not seem
to correspond with the word earth in the first clause of the verse.
Hence, perhaps, it is, that the Douay, and E. V., give land instead
of earth in the first clause.
Ps. 102 : 18 ; Heb., Let be written this, I, as to, with regard to,
dr, age, ahrun, latter, or, last, u, that, or, namely, people created,
or, produced, shall celebrate Jehovah.
Ps. 112 : 10 ; Heb., Unjust shall see [the honour of him men
tioned in v. 9] and shall be irritated ; teeth of him shall gnash, and
wasting away, or, dissolving, lusts, or, delights, of unjust, he shall
be lost, destroyed, perish. [Orthodoxy, in other passages, would
have the wicked, or, rather the Orthodox souls of them, gnashing
teeth in the Orthodox hell.]
Ps. 115 : 17 ; Not those dead can celebrate Jehovah, u, namely,
or that is, not any gone down to dume, place of silence. [See Ps.
31 : 17, before given.]
Ps. 119: 119; Heb., Dross, or, refuse, thou causest to return
every unjust, of earth ; [i. e., to earth ; equivalent to, to dust thou
shalt return, as a finality ; else it has no significance] : ItaL, Thou
reducest, bringest back, to niente, nothing, not at all, all the im
pious of" the earth, (like] scum : E. V., Thou puttest away all the
wicked of the earth, &c.
Ps. 140 : 10 ; Heb., . . . into fire [the fire of the grave] let them
fall ; into ditches [for, graves], bl iqumu, that they rise not, or, exist

576 THEOLOGY OF THE BIBLE.
not : ItaL, into fosse, ditches, trenches, graves, (whence) they can
not rise up again : see E. V. 143 : 11 ; see p. 158. 146 : 4 ; Heb.,
Goeth forth ru-ach, breath, of him, he returneth to dust of him ; in
day that abdu, are lost, perish, thoughts of him : Gr., pneuma,
breath, (for, ru-ach) : Lat., spiritus, breath : Douay, spirit : ItaL,
fiato, breath : E. V., His breath.
Prov. 2 : 22 ; Heb., but unjust from earth ikrtu, (see Ps. 37 : 9,
before given], yea, acting perfidiously shall be swept away, or,
wiped away, from it. 3:18; Heb., Tree of lives [life] she to them
that hold fast on her : [an allusion to the tree of life in the garden
in which the first pair were placed.]
Prov. 10 : 25 ; Heb., As passeth tempest and ain, not, exists
not, unjust ; but just shall be founded for ever : [when raised from
the dead] : v. 28", 30, see E. V.
Prov. 11:7; Heb., At death of man unjust, is lost, or, perished,
hope ; yea, hope aunim, of nothings, negations, is lost, or, perished.
Ver. 21 ; Heb., Hand in hand not shall be declared innocent, wick
ed ; but seed, or, grain, of just shall bring forth : [Paul, in 1 Cor.
15 : 37, speaking of resurrection, says, bare grain is sown.] Prov.
11 : 23 ; Heb., Object of desire of just, surely good; hope of un
just obre, passeth away, or, perisheth : Rheims, the expectation of
the wicked is indignation : ItaL, (but) the hope of the impious (is)
indignation: E. V., is wrath. 11 : 31 ; Heb., Lo, just, in, or, on,
earth shall be completed, or, finished, or, recompensed ; much
more, unjust and sinner : [we have elsewhere, the unjust are writ
ten in earth. If we give completed, finished, for the Heb. verb
shim used here, webave a paronomasia ; much more, unjust shall be
completed, finished, in earth: this is, probably the meaning.]
Prov. 12:7; Turned back, unjust, and ain, not exists, of them ;
[ain includes the substantive verb to exist, as we have seen] ; but
house, [grave] of just iomd, shall stand up, arise: [the grave, the
container, is here, by a familiar figure, put for that which is con
tained in it]
Prov. 12 : 28 ; Heb., In path of justice [for, justness], life; but
path of trodden way, to death : [death here can only mean as a
finality ; else it has no significance ; for all die] : ItaL, In the way
of justice (there is) life ; and in the way of (their) by-paths not
(there is) death : E. V., In the way of righteousness (is) life, and
(in) the pathway (thereof there is) no death : [One would suppose
that the Ecclesiastics who gave us the E. V. would have looked
either at the Gr., or the Lat, or the Douay, (all which give the

THEOLOGY OF THE BIBLE. 577
same sense as the Heb.) before following the Ital. of this verse.
Prov. 13:9; Heb., Light of life, just shall gladden ; but lamp of
unjust shall become extinct : [i. e., for ever ; it can have no other
sense.] Ver. 13; Heb., contemning word, shall be destroyed on
account of it ; but reverencing precept, he ishlm shall be com
pleted, restored, or, shall receive the reward.
Prov. 14 : 12; Heb., There is path to face of man; but ahrit,
latter state, of it treadeth, or, ways of, death : [as a finality ; for
just die also] : Gr., . . . but the end of it cometh to bottom of
hades : Douay, There is a way which seemeth just to a man : but
the ends thereof lead to death : see E. V.
Prov. 14 : 32 ; Heb., In wickedness of him idhe, is thrust away
(i. e., perishes, says Ges., under dhe, citing this v.) unjust ; but
ihse, confides at, or, in, death of him, just : Ges., under hse, citing
this verse, renders " the righteous confides (in God) in his death,"
i. e., says he, when dying, or as about to die.
Prov. 15 : 10; Heb., . . . hater of rebuke, or, correction, shall
die [as a finality of course ; for the just die.] Ver, 24; Path of
life, to lifting up, to turning mind to ; so that he may escape, or,
be removed, from shaul beneath : Gr., . . in order that bending out
wards from the hades sothe [from suzo], he may be brought back
safe, or, saved from death : [This is an example of the meaning of
the Gr. verb sozo, so often used in the New Testament, — to bring-
back, save, from death, the grave : and this is the meaning of the
word save and salvation, so often used in the E.V.] : the Douay is,
that he may decline from the lowest hell: ItaL, to be extracted
from the inferno (that is) beneath : E. V., that he may depart
from hell beneath.
Prov. 18: 21; Heb., Death and life, in hand [for, power] of
tongue; and breathing after, [i. e., loving], it, shall eat fruit of it.
Prov. 20 : 20 Heb., Who . . . shall become extinct lamp of him,
in aishun, little man, of darkness : (i. e., says Ges., " in the middle
of the darkness," citing this verse : The Heb., the little man of the
eye, means the pupil of the eye, in which, says Ges., as in a glass
a little image of a man is seen, citing Deut. 32 : 10; Prov. 7:2;
in each of which the word is used : he says, this pretty figure is
used in many languages.)
Prov. 21 : 16 ; given before, in connection with, shall remain in
the tomb.
Prov. 23 : 14 ; 24 : 12 ; see p. 170. 24 : 14 ; see p. 171,-2..
Prov. 24 : 20 ; Heb., For not shall be ahrit, (an) afterwa>rds,,(a)
37

578 THEOLOGY OF THE BIBLE.
latter state, to wicked ; lamp of unjust shall be extinguished : [ne
cessarily meaning, for ever] : Douay, For evil (men) have no hope
of things to come ; the lamp of the wicked shall be put out : ItaL,
For not shall there be any reward for the wicked : the lamp of the
impious shall be extinguished : E. V., For there shall be no re
ward to the evpl (man) ; the candle of the wicked shall be put out.
[We thus have, in Proverbs, the testimony of Solomon on this
subject, concurrent with that of Moses in Job and the Pentateuch,
and with that of David in the Psalms.]
Isai. 5 : 24 ; see E. V., What stronger figure could be used for
utter extinction, annihilation ?
Isai. 25 : 8 ; 26 : 14 ; see E. V.
Isai. 26 : 19 ; Heb., ihiu [from the verb hie,] shall live again,
revive, dead of thee; nble, (the) fallen, or, withered, of me iqumun,
shall arise, come forth, exist ; eqitsu, shall be awakened, and shall
shout for joy, lain down in dust, for dew of herbs dew of thee ; u,
but, dust, or, earth, rphaim, of Rephaites, (a nation of the Canaan-
ites beyond Jordan, famous on account of their gigantic stature,
says Ges. . I think it is sometimes used in a general sense for men
of violence,) tphil, [this may be from the verb tphl, and if so, it is,
shall be spit out, i. e., contemned, or it may be from the verb nphl,
and if so, it is, shall become a ruin ; as in Isai. 30 : 13 ; where, for
nphl, Ges. gives, as a rupture, breach, (of a wall) becoming a ruin:
Douay, as a breach that falleth : ItaL, as a rupture falling : E. V.,
as a breach ready to fall] : the Gr. in Isai. 26 : 19 takes tphil, to
be from nphl ; and gives the last clause of the verse thus: but the
earth, or, dust, of the impious peseitai, shall fall in, sink, perish :
Lat., shall live thy dead, my slain shall rise again; awake and
praise, who dwell in dust, for dew of light thy dew, and terra,
earth, or, land, of giants thou shalt diminish into ruin : Douay,
Thy dead (men) shall live, my slain shall rise again : awake, and
give praise, ye that dwell in the dust : for thy dew is the dew of
the light : and the land of the giants thou shalt pull down into
ruin : ItaL, Thy dead shall return to life, the my body dead (also
it, and) they shall be raised from the dead. Awake, and rejoice,
ye that dwell in, or, upon, the dust ; for (what, or, such as, is) the
dew to the herbs, (such shall be) the thy dew, and the soil, or,
earth, shall throw, or, cast, the trapassati, passed over, ended,
ceased : E. V., They dead (men) shall live, (together with) my
dead body shall they arise. Awake and sing, ye that dwell in
dust : for thy dew (is as) the dew of herbs, and the earth shall

THEOLOGY OF THE BIBLE. 579
cast out the dead. [Does, ye that dwell in dust, and, the dead,
in the E. V. verse, mean all the dead ? Again, the word body is
not used in the Pleb., Gr., Lat, or Douay; the E. V. takes dead
body from the Ital. : Why did it give dead for the ItaL trapassati ?]
Isai. 34 : 12 ; Heb., ... all princes of her shall be aphs, nothing,
or, come to an end.
Isai. 40 : 17, 22, 23, 24 ; 41 : 11, 12, 24, 29 ; see E. V.
Isai. 43 : 17 ; Heb., . . . together they shall lie down, [in the
grave], not iqumu, not shall they exist, or, come forth, or, arise ;
they are extinct, as flax they are gone out, or, quenched : Ges.,
under kbe, citing this verse, renders, they are quenched like a wick.
Isai. 50 : 11 ; Heb., . . . from hand of me shall be this to you;
of, or, because of, affliction tshkbun, ye shall lie down in death, or,
the grave : [tshkbun, is from shkb, to lie down, very often used of
death, says Ges., citing 1 Kings 2 : 10 ; 11 : 43 ; 14 : 20, 31 ; 15:8,
24; 16: 6, 28; and, of the dead, citing Isai. 14: 8, where he ren
ders, ' since thou wast laid down,' i. e., says he, hast died ; and
IsaL 14 : 18 ; 43 : 17 [before given] ; Job 3 : 13 ; 20 : 11 ; 21 : 26 ;
Ps. 88 : 5 ; in each of which the verb shkb is used.]
Isai. 51:8; Heb., For as garment shall eat them moth, yea as
wool shall eat them ss, moth, or, weevil ; but just of me shall be
caused to exist for ever, yea, ishuoti, delivered of [by] me, to circle
of circles, or, to age of ages, [equivalent to for ever in the verse] :
Ges. defines ishuoe, poetically, ishuote, says he, ' that which is de
livered,' citing Ps. 3 : 2 ; 80 : 2 ; Isai. 26 : 1, 18 ; in each of which
the word is used : in its poetical form in the verses in Psalms, and
in Isai. 26: 18.
Isai. 57:2; Heb., He [the just, v. 1,] shall enter safety, or,
peace ; shall be at rest on, or, in, beds [i. e., graves, as we have
seen] of them, elk, (the) walking (i. e., says Ges., the living), just,
or, upright : [i. e., they who have lived a just, upright life. The
language of the Catacombs is the language of this verse.]
Jerem. 17: 13; Heb., Hope of Israel, Jehovah ; all deserting
thee ibshu, shall be dried up, or, put to shame,— ignominy ; (the)
turned aside from me, in earth shall be written. Jer. 51 : 39 ; Heb.,
I will make them drunken, to the end that they may exult,
and sleep (a) sleep eternal, and not awake, saith Jehovah. Ver. 57;
Heb. . . . and they shall sleep (a) sleep eternal, and not awake,
saith that King; Jehovah of hosts, [hosts of the heavens, as(we
have seen], name of him.

580

THEOLOGY OF THE BIBLE.

Several passages from Ezek. have already come in our way
under other words, and have been given.
Daniel 12:1; Heb., And at time that which to be, iomd, shall
arise mikal, [composed of mi k al: in the Heb., words and letters
are all written together.] — mi k al, who like God, [god-like, divine,
holy], that leader, or, prince, that great, that ariseth ol, over, or, as
a rule, standard of, people of thee ; and shall be time of distress
which not having been from existing of nations until that time :
and at time that shall be brought forth people of thee every which,
or, every of which, having attained to being written in book : (i. e.,
says Ges., in the book of life, citing Ps. 69 : 28) : Dan. 12:2; Heb.,
u, yea, many sleeping in earth's dust [meaning the same as those
written in the book of life, at the close of v. 1] shall be awakened,
ale, these (are) to (a) life eternal, but ale, others, (are) to contempt
to contempt eternal. [Ale . . . ale, means, these . . . others ; see
Ges., citing Isai. 49 : 12; where ale is used three times: the ItaL
there gives, the ones . . -. the others . , . the others . . . Douay and
E. V., these . . . these. So ahd . . . ahd, means one . . . another ;
Exod. 17 : 12 : the ItaL, and E. V., there give, one . . . the other.
So ane u ane, means, hither or thither ; 1 Kings 2 : 36, 42 : ItaL,
neither here nor there : Douay, and E. V., any whither.]
For the meaning of the closing words of Dan. 12 : 2, 1 refer to
Job 8 : 22, before given. What greater ignominy than the grave
for ever, the grave of a dog ?
In this v. Dan. 12 : 2, we have only to insert are before ' to (a)
life eternal,' and are after ' others,' and this v. teaches what all
Scripture teaches, namely, the resurrection of the just, and the
non-resurrection of the unjust. The Heb. Scriptures rarely, almost
never, use the substantive verb to be in any of its parts. Hence
we have are, shall be, is, was, were, &c, inserted all through the
different versions, including the E. V. And many such insertions
are found in this very book of Daniel. And in this very 12th chap.
alone we have inserted in the E. V., v. 1, that shall be ; v. 6, was,
and it shall be ; v. 7, was, and it shaU be ; v. 8, shall be ; v. 9, are ;
v. 11, there shall be. And in this very verse James's Ecclesiastics
actually did insert a word, and that a word wrongly inserted ; the
ItaL having inserted e, which is generally rendered and, though
the E. V. sometimes renders it yea. The Ital. gives, the ones to
life eternal, and the others to infamy (e) to infamy eternal : the
Lat. gives, alii . . . alii ; to be rendered, some . . . others : the
Douay gives, some .... others : Gr., houtoi, these . . . houloi,-

THEOLOGY OF THE BIBLE. 581
others. The E. V. could insert a word it had no right to insert,
but not a word which the sense requires to be inserted or to be
understood, aud which it inserts in numberless instances all through
the Bible. And Orthodoxy not only will not insert the proper
word ; nor agree that it is to be understood ; but, in the first place,
refuses to read, these . . . others, as if perceiving that these would
refer to the many that shall awake ; and, next, (as it so becomes
necessary it should do), for many, reads, all shall awake ; and thus
insists that this verse teaches, not only the resurrection of the just,
but also, the resurrection of the unjust, to Orthodoxy's eternity of
misery ; and, having got thus far in its attempt to derive its dog
ma from this verse, (which is its standard Old Testament text for
the dogma), it must of course crucify, — subdue — the verse to the
end, and insist, that shame (and) everlasting contempt, mean, eter
nal conscious misery. The insertion of are once in the verse, that
is after these, is sufficient: these, that is, the many who shall be
awakened, are to a life eternal ; but others, (necessarily meaning,
those who will not be awakened), to contempt to contempt eternal.
Indeed, without inserting are at all, the verse is perfectly plain :
Heb. yea many sleeping . . . shall be awakened ; these, i. e., these
many, to a life eternal ; others, i. e., those who will not be awaken
ed, to contempt, &c. : the word are would necessarily be to be
understood after these, and after others.
Having met the name mi kai, Douay, and E. V., Michael, let
us understand who is signified by it in the prophecy. Ges. defines
mikal, who like God. Mi is generally interrogative ; but is used
also for pointing out ; Ges., citing 1 Kings 1 : 20. Mikal occurs,
also, in Dan. 10 : 13 ; where the Heb. is, . . . but lo mikal, first of
those leaders, or, princes, those chief, came to help of me. We
are dealing with prophetic language, — the peculiar language of
prophecy. The E. V., in 10 : 13, gives, Michael, one (Margin, " or,
the first ") of the chief princes. Our Editors, in the margin, say,
this may mean Christ himself. I have no doubt it means the
Christ, the Christ of prophecy.
As to ol, in Dan. 12: 1, and its meaning — as a rule, or, stand
ard, or, example to be imitated, all which Ges. gives for it, citing
Ps/llO: 4, and other passages. The Heb. in Ps. 110: 4 is, '. . .
thou, priest for ever (i. e., thou art a priest for ever) ol dbrti mlki-
tsdql which Ges., under dbre, renders, according to the manner of
Melchisedec. The two Heb. words are, mlk, king, tsdq, of right
eousness—justness. Ges. gives the two words together, and de-

582 THEOLOGY OF THE BIBLE.
fines them, " king of righteousness ; king of Salem — Jerusalem,
and priest of Jehovah ; " citing Gen. 14 : 18 ; Ps. 110 : 4. So that
the Christ, to be a priest according to the manner of Melchisedec,
was to be a priest of Jehovah, and king of righteousness.
We have, also, the Archangel, i. e., the chief angel, messenger,
— apostolos, sent one, the Chief Apostle, i. e., the chief sent one.
All the apostles were sent ones ; apostolos is, a sent one ; one sent
on a mission. The Christ was the Chief sent one, — angel — mes
senger, — apostle. He was also a prophet; both afor-speaker and
a fore-speaker ; in both which senses ho spoke for God. We thus
have his three titles ; prophet ; mlki- tsdq, priest of Jehovah, and
king of righteousness. And his title Messiah . . is in Heb., msh-
ih, anointed of Jehovah; for which, says Ges., the Gr. gives,, the
Christos of kurios, [the Gr. christos is, anointed], a title of honour,
says he, given to the kings of Israel as being consecrated to God by
anointing, and therefore holy; citing 1 Sam. 2 : 10, 35; 12 : 35, and
many other passages. And for the Heb., that priest which msh-dh,
he cites Lev. 4 : 3, 5, 16, i. e., says he, the high priest.
Habak. 2:4; see p. 216.
Wisdom, 3 : 3, 4 ; see p. 227.
2 Macab. 7 : 9, 14 ; see p. 254.
We proceed to the New Testament.
Mat. 3:9; Gr., And think ye not to say : Father we have
which Abraham : for I say to you, that is able God out of these
stones to awaken children to Abraham. [This was said to the
Pharisees, who, as elsewhere also appears, thought that all Israel,
or, at least all Pharisees, because children of Abraham, would be
raised from the dead. It is elsewhere said, flesh and blood cannot
inherit, &c. : which means, as has been well said by another, not
because you are of the flesh and blood of Abraham, i. e., children
of Abraham, will you inherit, &c]
Mat. 3 : 12 ; Gr., . . . and he will bring together the wheat of
him, but the chaff he will burn to ashes with (a) fire unextinguish-
able [i. e., the fire of the grave to utter extinction.]
Mat. 5:20; Gr., For I say to you, that if not shall superabound
the justice [for justness] of you more than of the Scribes and Phar
isees, ye shall not come into the basileia, sovereign rule, royalty,
government, of [i. e., proceeding from] the heavens.
Mat. 7 : 13, 14 ; Gr., . . . wide the gate . . . which leading to the
apoleian, loss, perdition, &c. Ver. 14 ; Gr., For narrow . . . which

THEOLOGY OF THE BIBLE. 583
leading to the life, &o. [The life can mean nothing else than life
from the dead ; and loss, perdition, in v. 13 can mean nothing else
than extinction and non-resurrection.]
Archbishop Whately, as to the meaning of the words life and
death, in reference to the just and the unjust, has the following :
" And yet, to their condition [that of the unjust] the words ' life'
and ' immortality ' never are applied in Scripture. If therefore we
suppose the hearers of Jesus and his Apostles, to have understood,
as nearly as possible in the ordinary sense, the words employed
they must natuyally have conceived them to mean, if they were
taught nothing to the contrary, that the condemned were really
and literally to be ' destroyed,' and cease to exist ; not, that they
were to exist for ever in a state of wretchedness. For they are
never spoken of as being kept alive, but as forfeiting life."
" And again, ' perdition,' ' death,' ' destruction,' are employed
in numerous passages to express the doom of the condemned. All
which expressions would, as I have said, be naturally taken in
their usual and obvious sense, if nothing were taught to the con
trary." The Archbishop then proceeds to say, that " from other ex
pressions, as ' everlasting fire,' ' unquenchable fire,' ' where their
worm dieth not, and the fire is not quenched,' &c, a large pro
portion of Christians infer that the expressions, ' perdition,' ' death,'
' destruction,' &e., are to be understood, not in their ordinary
sense, but figuratively, to signify an immortality of suffering."
But the Archbishop answers, very sensibly, and conclusively, that
the expressions,.' everlasting fire,' &c, [as above,] "may mean
merely that there is to be no deliverance, — no revival, — no resto
ration, — of the condemned. ' Death' simply, does not shut out the
hope of being brought to life again : 'eternal death ' does. ' Fire '
may be quenched before it has actually consumed what it is burn
ing : ' unquenchable fire ' would seem most naturally to mean that
which destroys it utterly."
This book of the Archbishop is calculated to do good ; but he
would have done more good if, for reasons that we may conjecture,
he had not kept his gloves on while handling his Orthodox hell
fire brethren. And he would have done still a vast deal more good
(he being confessedly one of (to say no more) the ablest Ecclesias
tics of the century), if he had got entirely right himself, (he may
have been so in his own mind,) and had been able to use Heb.
Scripture language, that used in the originals, instead of using, as

584 THEOLOGY OF THE BIBLE.
he generally does, the language of the E. V. And to me it is mar
vellous that he should sometimes use language from which he may
be supposed possibly to mean, that the unjust do not become final
ly extinct at and by death ; but are to be put an end to at some
later period by a course of more or less protracted suffering. Hav
ing got to the idea of the final extinction of the unjust, it is almost
incredible that such a man should not see that death was that final
extinction. Does the reader think it any thing short of absurdity to sup
pose, that the people who heard the Christ and his Apostles did
not understand their words ' death,' and ' life,' ' perdition,' ' death,'
' destruction,' in their ordinary sense : that they would take these
words to be figurative ; and would take the expressions ' everlast
ing fire,' ' unquenchable fire,' ' their worm dieth not, and the fire
is not quenched,' to be literal ? accustomed as they were to the
Oriental hyperbolical style of speaking. Fire being the destroy
ing element, these last expressions were the strongest possible
figurative representations of utter extinction at and by death. One
would think, that if the Christ and his Apostles, by death meant
eternal life in misery, it would have been no more than fair towards
the hearers they addressed, clearly to define what they meant by
the word. They had not the benefit of our Orthodox teachers.
In Mat. 8: 11, the Gr. is, the basileia [see Mat. 5 : 20] of [i. e.,
proceeding from] the heavens ; [equivalent, as we have seen, to,
proceeding from God], In v. 12 the Gr. is, But those sons, or
children, of that basileia shall be cast out into that darkness which
outer ; there shall be the wailing and the gnashing of the teeth.
The Orthodox Alfbrd, in a note to this verse, says, the children,
[i. e., they of the flesh and blood of Abraham,] means, the natural
heirs, but disinherited by rebellion ; and that, the darkness the
outer, means, outside the lighted chamber of the feast, citing Mat.
22 : 13 ; Ephes. 5 : 7, 8. And as to the wailing and gnashing of
teeth he says : The articles here are not possessive, as Middleton
supposes ; they rather import the notoriety and eminence of the
wailing and gnashing.
Mat. 10 : 38 ; see p. 257-8.
Mat 10: 39; see p. 262. I add here: shall find the psuche,
breath, of him, means his breath shall be restored, — he shall be
made alive again, — be a child of the resurrection.
Mat. 11:5; E. V., . . . the dead are raised up. Does this mean
all the dead ? See the v. And does the E. V., the dead, in Mat.

THEOLOGY OF THE BIBLE. 585
10 : 8, and, the dead, in Isai. 26 : 19, mean all the dead ? Mat.
13 : 38 ; Gr., . . . the good seed, these are the children of the basi
leia [see Mat. 5 : 20] ; but the, tares are the children of the poneros,
bad [seed.]
Mat. 17: 13 ; Jesus himself says: Gr., ... he shall be raised
again. See also Luke 9 : 22, given after.
Mat. 18:3; Gr., . . . unless ... ye shall not enter into the basi
leia of [i. e., proceeding from] the heavens : for this, Alford gives,
' into the Christian state.' The Rheims, and E. V., give, into the
kingdom of heaven. [What has the reader of the E. V. formerly
understood, and what do hearers of Orthodox sermons understand,
by the kingdom of heaven ?]
Mat. 1,8 : 6; Gr., But whoever shall give cause of offence one
of these small, or, unimportant, which believing in me, it were
useful to him [i. e., it would have been] that he had hanged (a)
millstone of an ass upon the neck of him and that he had sunk in
the midst of the sea : Alford gives, and that he should have been
drowned ; i. e., says he, ' before the day when he gives this offence.'
[I have actually had this verse cited to me from the E. V. as sus
taining the theory, the immortal soul and the resurrection of the
unjust. It might have been better for him in many senses : one is
sufficient for such a conceit : he would not have had that sin to
repent of : to say nothing of the hyperbole ; a very common figure
in Scripture. This, and many equally idle attempts to derive such
a theory from the Bible, are just so many proofs that there is no
such theory in the Bible.]
Mat. 18: 11 ; Gr., For came the son of the man sosai [from
sozo, the meaning of which has been given] to, the, or, that which
was, apololos, lost, perished.
Mat. 18 : 14 ; Gr., So not is (a) will, or, desire, before the Fa
ther of you, which en, on, or, in, heavens, that should be lost, per
ish, one of these small, or unimportant [which believing in me, v. 6].
Mat. 19 : 16 ; Gr., . . . what good shall I do that I may have (a)
life eternal? Ver. 17; Gr., Why callest thou me good? None
good but one, God ; but if thou wishest to come to, or, into, ten
zo'en, that life, keep the precepts.
Mat. 19 : 25; Gr., . . . who then dunatai, is able to, or, can,
sothenai, [from the same verb sozo], be brought back from death,
[i. e., receive a life eternal from the grave ; and that this is the
meaning of the verb sdz6, (for which the Rheims, and E. V., give,
save.) is shewn by what Christ says in the subsequent verses, in-

586 THEOLOGY OF THE BIBLE.
eluding verse 29 ; which is, Gr., And every who ... (a) life
eternal shall receive as a portion.
Mat. 20 : 28 ; Gr., Just as the son of the man not is come to be
served, but to serve ; yea, the psuche, breath, of him (a) price paid
for a ransom in exchange for many. [Many, the same word used
in Dan. 12:2. Why does not Orthodoxy read all for many here,
as it does there ? And does many in Isai. 53 : 12 mean all?]
Mat. 22 : 23-32, Christ's answer to the Sadducees ; see p. 323, 4,
5. I give again here v. 30 ; Gr., For in the resurrection neither
marry they, nor are given in marriafge, but os, as, just as, like, an
geloi, messengers, announcers, of God en, on, or, in, ouranos
are : ItaL, nel cielo, upon, or, in, the sky, the heaven : [' the resur
rection,' in this answer of Jesus to the Sadducees, who denied any
resurrection, necessarily means, the entire resurrection, — all that
will be raised : all that will be raised, he says, will be like angeloi,
&c. The verse is a plain proof that none but the just will be
raised. For God en ouranos, see Mat. 18 : 14.J
Mat. 25 : 46 ; Gr., And apeleusontai [from aperchomai], shall go
away, metaph., die, drop off, says Donnegan, houtoi, these, eis, in,
or, to, kolasis, (a) cutting off, eternal ; but the just (are) eis, to, or,
for, (a) life eternal. [Kolasis is from the verb kolazo, to cut off.]
It occurs in the Gr. of Ezek. 18 : 30 ; Gr., . . . turn away from all
the impieties of you, and not shall they be to you eis, to, or, for,
kolasis, (a) cutting off, of (i. e., by reason of) iniquity : Douay,
and E. V., iniquity shall not be your ruin. And in Ezek. 44 : 12 ;
Gr., . . . and it became to the house of Israel eis, to, or, for, kolasis,
(a) cutting off, of [by reason of] iniquity : Douay, and were a
stumbling block of iniquity to the house of Israel: E. V., and
caused the house of Israel to fall into iniquity. And in Wisdom
of Sol. 3 : 2, 3, 4 ; Gr. v. 2, They seemed in eyes of foolish teth-
nanai, to have lain dead, or, perished, and was reckoned an injury
the issue, or, termination, of them, v. 3, And the from us going,
or, carrying, (a) crushing, but they are in eirene, peace, rest : [the
language of the Catacombs] : v. 4, For and though in, or, as to,
sight of men kolasthbsin [from Jcolazo], they be cut off, the hope
of them of immortality full : [i. e., they had in life that hope]:
Douay, v. 2, In the sight of the unwise they seemed to die : and
their departure was taken for misery : v. 3, And their going away
from us, for utter destruction : but they are in peace. Ver. 4, And
though in the sight of men they suffered torments, their hope (is)
full of immortality : E. V., v. 2, same as Douay, except is taken,

THEOLOGY OF THE BIBLE. 587
for the Douay was taken : v. 3, same as the Douay, except to be,
for the Douay for, before ' destruction : ' v. 4, For though they be
punished (Douay, though they suffered torments) in the sight of
men, yet (is) their hope full of immortality. And in Wisd. of Sol.
16:9; Gr., For, them indeed bites of locusts and of flies, or, gnats,
killed, and not was found (a) cure to, or, for, the psuche, breath,
of them, [i. e., for them,] because befitting they were by such ko-
lasthinai [from kolazo], to be cut off: Douay, For the bitings of
locusts and of flies killed them, and there was found no remedy
for their life : because they were worthy to be destroyed by such
things: E. V., For, them the bitings of grasshoppers and flies
killed, neither was there found any remedy for their life : for they
were worthy to be punished by such. Does the E. V., by giving
punished for the verb kolazo here, mean what Orthodoxy would
have us understand by the E. V. word punishment for kolasis in
Mat. 25 : 46, namely, eternal conscious punishment ; and that by
grasshoppers and flies in the Orthodox hell ? And in 2 Pet. 2 : 9
we have, Gr., oide,. knew kurios pious out of trial, or, temptation,
to deliver, but unjust eis, to, or, for, (a) day of decision, or, final
issue, kolazomenous [from kolazo], to be cut off, to keep. Read in
E. V. the preceding verses, Lot's deliverance : v. 9 shews the cut
ting off of the inhabitants of Sodom and Gomorrah : The Rheims
is, The Lord knoweth how to deliver the godly from temptation,
but to reserve the unjust unto the day of judgment to be torment
ed : E. V., . . . knoweth . . . and to reserve the unjust unto the
day of judgment to be punished. And in 1 John 4 : 17, 18, we
have, Gr., En, through, that [the love of God, v. 16] is perfected
the love [love] with us, that freedom of speech we may have at
the day of the krisis, the decision, or, final issue : hoti, that, or,
because, just as he [Jesus, v. 15] is [for, was, or, will be,] also we
are [will be] in this world. Ver. 18; Gr., Fear not exists in the
love, but the perfect love casteth out the fear : for the fear [fear]
kolasis, cutting off, hath : who, indeed, fearing, is not perfected in
the love: For kolasis, in v. 18, the Rheims gives, pain; and the
E. V., torment.
Mat. 26 : 24 • Gr., The son of the man indeed hupagei, is
brought down, or, under, just as gegraptai, is written [it was pre
dicted that he would be put to death], but alas to that man
through whom the son of man was handed over: good en, was,
auto, to him, if not were born that man. [I have heard this verse
also 'cited as giving support to the theory— the immortal soul and

588 THEOLOGY OF THE BIBLE.
the resurrection of the unjust, to eternal conscious misery : as if
such a theory could derive any countenance from a comparison of
Judas's treason and his being eternally branded as a traitor to his
Lord, with never having existed : to say nothing of the expression
being a phrase.]
Mat. 27 : 52, 53 ; Gr., And the mnemeia, secure places where
precious things are stored up and preserved, were opened ; and
many somata, persons, of those lain down to rest, or, sleeping,
holies, stood up, or, arose : v. 53 ; Gr., And going out of the
mnemeion next after the raising of him went into the holy city and
enephanisthesan, were shown, to many. [Somata, here, as we have
seen in many other places, means, persons : it was not the dead
bodies that stood up, and went, &c. What became of these per
sons afterwards ? Again, could anything more plainly show than-
do these verses, that these holies were at rest, or, sleeping, in the
mnemeiois ?
It is not necessary to go through the other three Evangelists
on this subject. They each give the one Gospel.
Mark 8 : 36, 37 ; see p. 268, 9.
Mark 10:17; see p. 269, 270,
Mark 10: 30; see p. 270.
Mark 12 : 25 ; Gr., For when ek nekron, from among dead, they
shall stand up again, neither &c, . . . but are as angeloi, messen
gers, announcers, which en tois ouranois, as to, in regard to, the
heavens, [i. e., to the basileia of (proceeding from) the heavens.]
This verse also, as does the parallel verse in Mat., proves the resur
rection of the just only. The Christ was speaking on the general
subject of resurrection : the Sadducees did not believe in any resur
rection : and therefore, when he says : ' When from among dead
they stand up, — arise, expressed in Mat. 22 : 30 by ' in the resur
rection,' (the expression in Mark is impersonal,] he necessarily
means that all who will be raised from among dead will be as an
geloi, &c. Each of these expressions, that in Mat., ' in the resur
rection,' and that in Mark, ' when they shall arise,' includes all that
will be raised: they all are [i. e., will be, present for future] as
angeloi, &c.
Luke 9 : 22 ; Gr., [Jesus] Saying : That it is necessary the son
of the man many [things] to suffer, . . . and to be killed, and the
third day to be raised up.
Luke 9 : 25 and 56 ; see p. 273.
Luke 9:62; Gr., Said, but, to him Jesus : No one putting the

THEOLOGY OF THE BIBLE. 589
hand of him upon plough, and looking to ta, the [things] behind,
euthetos, fitting well, or, adapted, is, eis, to, or, for, the basileia [see
Mat. 5 : 20] of [i. e., proceeding from] God. Luke 10: 12, 13, 14,
15 ; Gr., v. 12, I say, but, to you, tliat to Sodom en, at, that day
more tolerable shall be than to that city : [more persons of Sodom
shall be saved, than of that city.] Ver. 13, Alas to thee Chorazin,
. . . for if in Tyre and Sidon were those influences which were in
you, long ago an, perhaps, in sackcloth and ashes seated they
would have changed mind. Ver. 14, But to Tyre and Sidon more
tolerable shall be en, at, that krisis, final issue, than to you. Ver.
15, And thou Capernaum, which even to the heaven having been
exalted, even to hades shall be brought down : [i. c, to the grave
as a finality].
Luke 11 : 31, as my copy of the Greek text is :. (Alford's cor
rections of this text are given below,) Queen of South shall be
raised up en te krisei meta ton andron, at the final issue with the
men [with men, without our article] of this generation, and shall
condemn them, [the Ninevites] : the Douay is, The queen of the
South shall rise in the judgment with the men of this generation,
and shall condemn them: E. V., the same. Alford, in his Prole
gomena, chap. 6, sec. 9, says : " The principles on which I have
revised the text [the Greek of the New Testament] have been al
ready explained in the Prolegomena to my second volume, ch. 5.
There I have given at length Griesback's Canons, which are on the
whole sound and useful. My aim has been, in every case, to en
deavour to mount up to the original reading — the reading which
may be supposed to have given rise to the variations. I will here
only subjoin some remarks which seem to belong peculiarly to the
criticism of the Gospels." Sec. 10. "Few readers are at all aware
to what an extent the process of assimilating the parallel places
in the Gospels has gone. It is in these that by far the greater
number of various readings is invariably found, whereas in passa
ges contained in one Gospel only they are comparatively few.
And in this, the oldest and best manuscripts are nearly as much at
fault as those which are later and less valued. So that sound criti
cism renders it necessary, in every case where some other consider
ation does not interpose, to prefer the reading which differs from
that best supported in the parallel places, to that which agrees
with it" m
When Alford, in the Greek of the New Testament, comes to
Luke 11 : 31, above given from the Gr. of my copy, he says 'error

590 THEOLOGY OF THE BIBLE.
from the word south following ;' ' en te krisei meta t6n andron
omitted ;' referring to the manuscripts omitting these words. So
that by the corrected text, the reading of this verse Luke 11 : 31
is, Queen of South, of this generation [i. e., she being of this gene
ration], shall be raised up and shall condemn them [this generation.
And their condemnation will appear, as has before been said as to
the meaning of another verse, by their not being raised up.] And
Alford shews, that the same correction is to be made in Luke
11 : 32, giving the manuscripts. Alford, in chap. 6 of his Prolego
mena, says : " The critical authority of the received text (of the
New Testament) is very feeble."
Luke 12: 4, 5 ; see p. 274.
Luke 13 : 3 ; Gr., No, I tell you: but if ye change not mind,
all ye equally, or, likewise, apoleisthe, will be lost, destroyed to
tally, perish. Ver. 5 ; Gr., the same.
Luke 14 : 14 ; Gr., And blessed thou shalt be, because not poss
ess they to requite thee ; gar, so then, thou shalt be requited en,
through, by means of, the resurrection of the just. [This verse of
itself teaches the whole Scripture doctrine of resurrection. It says,
there will be a resurrection of the just, and you shall be a partaker
of it, and so be requited.] Ver. 15 ; Gr., . . . blessed who [he or
she who] shall eat bread in the basileia, sovereign rule, royalty,
government, of [i. e., proceeding from] God. [Do Orthodox souls
eat bread in the Orthodox heaven ? Or is it not to be in the
newly prepared and restored earth that the risen holies will eat
bread ?]
Luke 16:9; Gr., And I to you say : Make to yourselves friends
ek, by, the riches, or, money, of [i. e., proceeding from] the injus
tice [i. e., unjustness], in order that when eklipete, ye fail, go out,
[like a candle], die, dexontai [from dechomdi], they may take, you
to the eternal covers : [i. e., to your graves, which will be your
eternal houses, or, covers : meaning, probably, with pomp.]
Luke 16 : 22 and verses following, — the parable of Dives and
Lazarus ; it has been given before.
Luke 17: 33 ; see p. 275.
Luke 20: 35; Gr., Those, but, deemed worthy of that
aion, time, life, tuchein, to be, or, find themselves, even of that
standing up again which ek nekron, from among dead, neither
marry, &c.
Luke 22 : 29, 30 ; And I set in order to, or, for, you, just as
hath sot in order, to, or, for, me the Father of me, basileia, (a)

THEOLOGY OF THE BIBLE. 591
sovereign rule, royalty, government : v. 30 ; That ye may eat and
drink epi, upon, or, at, the table of me, en, in, or, at, the basileia
of me : and that ye may sit on seats judging [i. e., ruling] the
twelve tribes of Israel.
Luke 23 : 43 ; see p. 493, 494, 495 ; under the word Paradise.
John 1:12; Gr., As many, but, as received him, he bestowed
[through the sacrifice of him] on them exousia, privilege, children
of God genesthai, to be, be born, or, become ; to those believing
in, or, on, the name of him : Rheims, . . . power to be made
the sons of God : E. V., power (Margin, or, privilege) to become
the sons of God : v. 13 ; Gr., Which not of bloods, not at all of de
sire of flesh, [carnal desire,] not at all of desire of man, but of God
were born. [Here, also, the Pharisees are told, that their being
children of Abraham will not give them resurrection.] John 1:36;
Gr., . . . Behold, the amnos, male lamb, of God [the sacrifice, vic
tim of sacrifice, provided by God, as an atonement for them who
look to and trust in the sacrifice].
John 3 : 15 ; Gr., that every who believing iu him not apoletai,
should be lost, destroyed totally, perish, but should have (a) life
eternal. Ver. 16 ; Gr., For so loved God the world, that the son
of him, the monogene, the born alone, produced alone, he gave,
[i. e., him who was pre-eminently the son of God, because born
without sin,] that every who believing in him not apoletai [see v.
15], but should have (a) life eternal. Ver. 18 ; Gr., who believing
in him not krinetai, is judged, passed sentence on, condemned ; but
who 'not believing, already kekritai [the same verb], is judged,
passed sentence on, condemned. [We are all under sentence of
death, because all under sin ; and death, extinction, is the wages,
penalty, of sin ; and they only who believe will be relieved from
the full execution of the penalty, by being raised from the dead.]
John 3 : 36 ; Gr., Who believing in the son hath [for will have,
present for future, very common] (a) life eternal ; but who want
ing faith, disbelieving, in the son, not shall see life [i. e., from the,
dead], but the anger of God remaineth fixed, or, abideth, upon him
[i. e., death, the effect of the anger of God against sin, abideth on
him]. John 4 : 36 ; Gr., But he who . . . gathereth fruit eis, to, or,
for, (a) life eternal. John 5 : 24 ; Gr., . . . that who the word of
me hearing, and believing him that sent me, hath [for, will have]
(a) life eternal : and to, or, into krisis, final issue, condemnation,
not cometh [not shall come], but is gone away [i. e., shall go away]
out of the death [the grave] into the life [i. e., shall be raised to

592 THEOLOGY OF THE BIBLE.
life again] : E. V., . . . hath everlasting .life, and shall not come
into condemnation. John 5 : 25 ; Gr., . . . that cometh a time,
even now is, when the dead [dead, without the article, because be
fore an abstract noun, and we have had numberless instances where
the Douay, Rheims, and E. V., do not render the Gr. article]
will hear the phone, sound, or, voice, of the son of God ; and those
having heard, or, who hear, will live again. Ver. 26 ; Gr., For
even as the Father hath life in himself, so edoke [first aorist], he
gave kai, also, to the son life to have in himself: [i. e., to bestow
life from the dead through belief in him.] Ver. 27 ; Gr., And
exousia, privilege, [see margin to John 1 : 12, before given,] gave
to him also krisis, condemnation [see v. 24], to do, because (a) son
of man he is [i. e., was, and will be]. Ver. 28 ; Gr., Do not won
der at this : that cometh a time en, at, which all those in the
mnemeiois, secure places where precious things are stored up and
preserved, will hear the sound, or voice, of him, v. 29 ; Gr., And
ekporeusontai, shall have exit, or, go out, those the good having
done, in (a) resurrection of life : but those the bad having
done, [are] in (a) resurrection of krisis, condemnation, [i. e., they
shall not rise ; but the condemnation of them rises, namely, by
their not rising : and till then it will not be known by any but
God, tp how many, and whom, death is the krisis, condemnation,
final issue. See Rom. 5 : 16, 18 ; Heb. 6:2; given in their order.
Observe, reader, that there is no stop, not even a comma, in the
Greek after ' And ekporeusontai.'] The Rheims of v. 29 is, And
they that have done good things, shall come forth unto the resur
rection of life ; but they that have done evil, unto the resurrection
of judgment, [for the Gr. krisis] :, ItaL, And usciranno, shall issue,
they that have done good in resurrection of life ; and they that
have done evil in resurrection of condemnation, [for the Gr. krisis] :
E. V., And shall come forth ; [with a semicolon, which, with the
language used in the E. V. of verse 28, makes, all that are in the
graves shall come forth ;] they that have done good unto the res
urrection of life ; and they that have done evil, unto the resurrec
tion of damnation [for the Gr. krisis] : The E. V. usirig damnation
where the Rheims uses judgment, and the Ital. condemnation : and
we have seen that Orthodoxy, by damnation, means, continuous
eternal infliction of conscious punishment. For this same Greek
word icrisis in v. 24, the Rheims gives, judgment ; the ItaL, giudi
cio, judgment, sentence, decree; and the E. V., condemnation.
[For the meaning of the Gr. verb krino, and the noun krisis from

THEOLOGY OF THE BIBLE. 593
thai, verb, see under 1 Cor. 5:1,2, 3, 4, 5, 6.] Alford, beginning
with v. 24, says : that v. to and including v. 30, is an expansion
of the two assertions in v. 21, 22, "the zoopoiei in v. 21 and the
krinei m v. 22— intimately bound up as they are together. There
is a parallelism in v. 24 and 25 which should be noticed for the
right understanding of the words. Who the word of me hearing,
in the one, answers to oi nekroi shall hear, in the other. It is a
kind of hearing which awakens to life." And as to v. 25 he says,
" This verse continues to refer to spiritual awakening from the
dead. The ' cometh a time and now is ' is an expression used of
those things which are to characterize the spiritual kingdom of
Christ, which was even now begun among men, but not yet
brought, until the day of Pentecost, to its completion. Oi nek
roi, in reference to ' out of death ' in v. 24, ' the spiritually dead,'
in v. 28 his call to awake, in its widest and clearest sense ; — by
His own preaching, by His Apostles, His ministers, &c, &c. In
all these He speaks to the spiritually dead. ' They who have heard
it, or, who hear it, shall live ' in v. 25, determines the v. to be
spoken of spiritual, not bodily awakening. Those having heard
are the persons to whom the Lord cried so often, ' who having
ears to hear, let him hear : ' — the persons who stand opposed to
those addressed in v. 40, ye will not come to me,, that ye may have
life." And this same sense of making alive, awakening, i. e., spiri
tually, he follows through v. 26 and 27. But when he comes to v.
2& and 29, his Orthodoxy impels him to the use of language no
where to be found in the Bible, ' the general resurrection ; ' and he
says, the general resurrection must be meant in these verses, be
cause ' they who have heard, or, who hear,' is not given in them !
He has the candour to tell us, that Olshausen says this verse 29,
and Acts 24 : 15, are the ' only direct declaration in the New Tes
tament of a bodily resurrection of the unjust as well as of the just.'
Alford then says, " It is implied in some places, e. g., Mat. 10 : 28,
and less plainly in Mat. 25 : 34 and the verses following that ; Rev.
20 : 5, 12 ; and directly asserted in the Old Testament, Dan. 12 : 2.
In 1 Cor. chap. 15, — as the object was to convince believers in
Christ of the truth of the resurrection of their bodies, — no allusion
is made to those who are not believers." The words in Italics, as
well those given from Olshausen as those of Alford, are in Italics
in Alford's note. Here then we have from the Orthodox Doctor
Olshausen, ' that this, and Acts 24 : 15,' are ' the only direct decla
ration in the New Testament of a bodily resurrection of the unjust
38

594 THEOLOGY OF THE BIELE.
as well as of the just' Well, Doctor, your term direct seems to
imply that you think there are indirect declarations in the New
Testament of a bodily resurrection of the unjust. If that is your
meaning, where do you find what you would call indirect declara
tion of it ? By indirect, do you mean what Alford means by ' It is
implied ? ' And do you for this refer to the sarne passages Alford
refers to ? Again, Doctor, you say, ' that this and Acts 24 : 15 are
'the only direct declaration in. the New Testament of a bodily res
urrection of the unjust.' Do you mean that we shall understand
you to say, that there is some such declaration in the Old Testa
ment, direct or indirect ? If you do, do you rely, as does Alford, on
Dan. 12 : 2 ? And do you say, as does Alford, that the resurrec
tion of the unjust is there directly asserted ? Do you, as does he,
and other Orthodoxists, read all for many in that verse, and read
the rest of that verse to suit your word all ? Did you or Alford
ever read the Old Testament in the original? If you had done
that, instead of expending so much labour, and so much of what
you and he, no doubt, think to be learning, in attempts to chisel
and square Scripture to a theory, and that a theory prepared to
your hand by the Romish church, you would have learned, that
the Old Testament is full of direct declarations that the unjust
will not be raised from the dead. And that would have taught
you, that your reading all for many in Dan. 12:2, and your read
ing the rest of that verse so as to suit your word all and to suit
your theory, is a boldness of interpretation which you might not
have been willing to exhibit. You would hardly have had the
boldness to attempt, by such a reading as you give that verse, to
make it contradict all Scripture. Is it that you Doctors, and all
Orthodoxists, are so inflexibly bent on immortal-soulism and the
resurrection of the unjust to eternal conscious misery, that you
insist on reading this verse Dan. 12 : 2 in the way you read it ?
Do you really, from- a single passage in the' Old Testament, and
that from the way in which you would have us read it, mean to
say that the Old Testament teaches the resurrection of the unjust,
and that to eternal conscious suffering ? Again, Doct. Olshausen,
what do you mean by ' bodily resurrection of the unjust ? ' There
is no such language in the Bible as the resurrection of the body.
Of course your language ' bodily resurrection' is used to match
your immortal-soulism.
Alford does not tell us whether Olshausen reads the 15th chap.
of 1 Cor. as he Alford does. Very likely he does ; for I heard,

THEOLOGY OF THE BIBLE. 595
very lately, a distinguished Orthodox D. D. (with whom I had
never before conversed) say, that Paul's argument in that chap.
was not an argument on the general subject of resurrection, but
only an argument to prove that the just would be raised !
I now repeat what Alford says of that chapter: "The ob
ject was to convince believers in Christ of the truth of the re
surrection of their bodies, — no allusion is made to those who are
not believers," Italicising the words above Italicised.
The overwhelming argument of the logical Paul in that chap.,
both for the resurrection of the just and the non-resurrection of
the unjust must be got rid of by Orthodoxy in some way or other.
When we come to that chap, we shall see the puerility of the
effort made to evade it. And when we come to Acts 24 : 15, we
shall see that the effort made to derive the notion of the resurrec
tion of the unjust from that verse is equally puerile. And equally
so is the effort to derive that notion from John 5 : 29, given above.
It is well for us, reader, thus to have driven Orthodoxy to its
cover, its fancied but easily penetrated fastness : well for us thus
to have learned that on these two verses last mentioned, and in the
face of all Scripture as we have now learned it from the originals,
Orthodoxy builds its erroneous theory: attempting, indeed, to
bolster it by a bold mis-reading of Dan. 12:2, and an utter mis
conception, or misteaching, as to the scope of Paul's argument in
the 15th chap, of first Corinthians.
We now proceed with John.
John 6 : 35 ; Gr., ... I am that bread tes, of that, or, the, life.
Ver. 39 ; Gr., . . . that every which, or, whom, he hath [including
also, shall have] given to me, not apoleso, should I lose, ek, out of,
it, but anasteso, should raise up, it en, at, the last day. Ver. 40 ;
Gr., . . . that every who beholding, or, pondering, the son, and be
lieving in him may have (a) life eternal ; and anasteso [the same
word used in v. 39], should raise up him I at the last day [i. e.,
that the sacrifice of him as an atonement, and his resurrection,
should have the effect of giving a life eternal from the dead to all
those who should believe in him]. Ver. 48 ; Gr., I am that bread
tes, of that, or, the, life [i. e., emphatically, that, or, the, life from
the dead : the Christ had nothing to do with giving this life, or
taking it away.] Ver. 49 ; Gr., The fathers of you ate the manna
in the" wilderness, and died. Ver. 50 ; Gr., This is that bread which
out of the heaven coming down, that any one of it may eat, and
may not die: [i. e., not die eternally— for ever.] Ver. 51; Gr.,

596 THEOLOGY OF THE BIBLE.
I am that bread which zon, [from zao, defined living by, living ;]
living by, which out of the heaven descended : if any one eat of
this bread, zesetai, he will live again, [see Job 14 : 14, p. 278, un
der John 12 : 25,] for ever : kai, yea, that bread which I shall bestow
[by his death and resurrection] the flesh of me is [i. e. his living flesh,
— his life], which I shall bestow huper, for the good of, in behalf
of, the of the world life. Ver. 53 ; Gr., said therefore to them [the
Jews] Jesus, ... if not, or, unless, ye eat the flesh of the son of the
man, and drink of him the blood, not echete, [from echo, defined,
to have ; to hold ; to have power over ; to give rise to ; to cause ;
to produce,] not give ye rise to (a) life en, in, or, as to, yourselves :
[If we take have, and render, not have ye, it will be present for
future, ye will not have (a) life, &c, i. e., from the grave.] Ver.
54 ; Gr., Who eating of me the flesh, and drinking of me the blood,
hath [for, will have] (a) life eternal, kai, yea, anasteso [the same
word used in v. 39,] I should raise up him at the last day. Ver. 57 ;
Gr., Just as apesteile, hath apostled, — sent — me that living Father,
and I live dia, through, by means of, that Father, kai, even, who
eating me, kai, also, he zesetai, will live again, dia, through, by
means of, me. Ver. 58 ; Gr., . . . who eating this bread, will live
again, for ever. Ver. 68 ; Gr., Lord . . . ? Words of (a) life eter
nal thou hast.
John 8 : 21 ; said then palin, again, to them Jesus: I hupago,
am brought down, or, under, and ye will seek, or, search for, me,
and en, in, or, through, the sin, of you you will die [i. e., eternally] :
where I hupago you cannot come. 8:51; Gr., ... if any one my
word observe, death he will not see, [experience], eternally: [i. e.,
he will not see that. death which will be eternal, — for ever : the
opposite of which has been before given, ' I should raise up him at
the last day '] : The Rheims in 8 : 51 is, he shall not see death for
ever: Lat, the' same: ItaL, he shall never see for eternal the
death : E. V., he shall never see death.
John 10 : 27 ; Gr., Those sheep which mine, the voice of me
hear, and I know them, and they follow, or, obey, me : v. 28 ; Gr.,
And I (a) life eternal bestow on them ; [according to Orthodoxy
the Christ bestows a life eternal on the wicked dead also, a life of
eternal conscious misery ;] and they not apolontai will be lost, to
tally destroyed, perish, for ever : Rh., [for Rheims,] and they
shall not perish for ever : Lat. the same : ItaL, and never for eter
nal shall they perish, or, be cast awayror, die [i. e., they shall not
die for ever, — eternally] : E. V., and they shall never perish.

THKOLOGY OF THE BIBLE. 597
John 11:14; Gr., Then therefore said to them Jesus in frank
ness : Lazarus is dead. Ver. 23 ; Gr., Saith to her Jesus : will
stand up again, or, rise again, the brother of thee. Ver. 24 ; Gr.,
Saith to him Martha : I knew he should stand up again en, through,
by means of, the resurrection at the last day. Ver. 25 ; Gr., Said
to her Jesus : I am the resurrection and the life : who believing in
me, though he die, zesetai, he will live again. [As plain a decla
ration as could well be made, that it will be they who believe in
him that will be raised to life again. What life does the Christ
mean when he says, ' I am the life ? '] Ver. 26 ; Gr., and every who
living and believing in me will not die eternally: Rh., shall
not die for ever : Lat., the same : ItaL, never shall die for eternal:
E. V., shall never die !
[The Episcopal burial service begins with the verses 25 and 26,
as they are given in the E. V., 'I am the resurrection and the life,
. . . shall never die. But in the last section of the same service we
have these same two verses again, thus : O merciful God, the Fa
ther of our Lord Jesus Christ, who is the resurrection and the life ;
in whom whosoever believeth, shall live, though he die ; and who
soever liveth, and believe'th in him, shall not die eternally. This
last is right : ' shall never die ' is wrong.]
John 11 : 39 ; E. V., . . . the sister of him that was dead. [Or
thodoxy says no one dies ; that it is only the body that dies. And
I actually heard one of our Supreme Court Judges, a good church
man, who had taken for granted that the Orthodox system was
right, in pronouncing sentence of death, use these words, ' that you
be hanged by the neck till your body be dead.' The Judge had
no law precedent for such language. But no doubt he felt sure
that the language always used on such occasions, 'till you be dead,'
was wrong : that no other language than that used by him could
be right according to the system taught by the Church ; which he
had implicitly adopted, as shewn by the words he used. If he
had been as familiar with Scripture as he ought to have been, he
would not have made his supposed correction of the usual lan-
wuao-e • for he would have seen that it would be a correction of
the language of the Bible writers also ; and he would perhaps
have thought they were as capable of using correct language as he.]
John 11 : 41 ; Gr., . . . where the lying dead was laid: E. V.,
where the dead_ was laid. Ver. 44 ; Gr., And came forth the lying
dead : Rh., he that had been dead came forth : .E. V., And he
that was dead came forth.

598 THEOLOGY OF THE BIBLE.
'<
John 12 : 17 ; Gr., . . . when the Lazarus he called out of the
mnemeion, and awakened him ek nekron, from among dead. John
12 : 25 ; see p. 278. John 12 : 46 ; Gr., . . . that every who believ
ing in me, in that darkness [for, the grave, as we have seen] should
not remain fixed, or, abide. ' Ver. 48 ; Gr., Who rejecting, or, re
fusing his assent to, me, and not taking the words of me, hath that
[for, that which] krinonta, [from krino, whence krisis,] con
demning, him ; the word which I have spoken, that krinei, will
condemn him at the last day. John 13 : 1 ; Gr., . . . knowing
Jesus that was come of him the hour that he should pass out of
this world [by death] pros, for, with regard to, or, according to,
the Father. 14 : 3 ; Gr., And if, or, But though, I go forth, or,
encounter, and shall get ready for you topon, a site, tract of coun
try, region, [where ? a restored, repaired, renewed, earth ;] again
I come [wherefrom ?], and shall adjoin you to myself; that where
be, — exist — I, kai, also, you may be, — exist. Ver. 6 ; Gr., Saith
to him Jesus : I am the way, and the truth, and the life. 14 : 18 ;
Gr., I shall not leave you orphans : I come [for, shall come] to you.
14 : 19 ; Gr., Yet a little, and the world me no longer theorei, shall
behold: you, but,' or, indeed theoreite, ponder, me : because I live,
[for, shall live] also you shall live. [He is speaking to believers ;
they will be accounted just, in consequence of faith in hira.] John
15 : 6 ; Gr., If any one remain not fixed, or, abide not, in me, lie is
cast as the twig, or, branch, of vine, and is dried : and they [im
personal] gather them, and into fire cast them, and they are burned
[i. e., burned up, consumed].
John 16 : 8, 9, 10, 11, see p. 479, 480.
John 17: 2, 3, see p. 280.
John 17 : 11 ; Gr., And not longer I be in the world, kai, but,
these in the world be, and I pros, for, or, in regard to, or, on ac
count of, thee erchomai, go. Ver. 12; Gr., Since emen, I existed,
— lived — with them in the world I guarded, or, kept, them en,
through, the name of thee : whom thou hast given to me I have
guarded, or, watched, and no one of them apolete, is lost, destroy
ed totally, perished, except that son of the apoleia, the loss, per
dition, destruction.
John 18:9; Gr., That might be fulfilled the logos, word, which
he spake : " That whom thou hast given to me not apolesa, have
I lost, of them one." [We have seen that there would be no re
surrection of any one if the Christ had not died and been raised
from the dead. So that all who will be raised are raised through

THEOLOGY OF THE BIBLE. 599
Christ, and so, given to him.] John 20 : 17 ; Gr., . . . for not yet
anabebeka, have I embarked pros, with regard to, or, towards, or,
conformably to, the Father of me ... I embark pros the Father of
me and the Father of you, both God of me and God of you : [em
bark is the same figure afterwards used by Paul, where he speaks
of his death as an embarkation ; see Philipp. 1 : 23, given in its
order.] John 20 : 31, see p. 282.
John 21 : 14; Gr., This already thirdly ephanerothe, was shown,
Jesus to the disciples of him having been awakened ek nekron, [i. e.,
Jesus was shown to his disciples as having been awakened, &c.
See Mat. 27 : 53, given in its place] : Lat, was shown : ItaL, was
shown, to his disciples, (after that) he was raised from the dead :
Rh., that Jesus was manifested to his disciples, (after) he was risen
from the dead: E. V., that Jesus shewed himself 'to his disciples
(after) that he was risen from the dead : [The Gr. and all the above
three versions, give the passive, was, &c]
Acts 2 : 26 ; Gr., ... the flesh of me [i. e., I, the same as, the
psuche of me, i. e., me, E. V., my soul, in the next verse ; the flesh
of me, and, the psuche of me, being each put by Synecd. for I, me,]
shall lie down to rest in hope : [i. e., I, in the article of death, —
when about to die, — to lie down to rest — will do so in the hope
that I shall be raised to life again.]
Acts 2 : 27, 31 ; see p. 283.
Acts 4:2; Gr., Being exercised by reason of their teaching
the people and katangellein, angelling, announcing, en, through,
Jesus that standing up again which ek nekron: Lat., ... in
Jesus (a) resurrection ex, out of, dead : ItaL, and foretold, or,
declared, in Jesus the resurrection of the dead [i. e., of dead :
we have had numberless instances where the E. V. does not
render the ItaL, article]: Rh., and preached, in Jesus the resur
rection from the dead [i. e., they preached, that in Jesus was the
resurrection from the dead] : E. V., and preached through Jesus
the resurrection from the dead [i. e., they preached, that through
Jesus was (i. e., would be) the resurrection from the dead : that
through him only, i. e., through belief in him would any one be
raised to life from the dead. Read again the Gr. of the verse.
Orthodoxy reads this verse thus : that through Jesus they preach
ed the resurrection of all the dead ! Whately, p. 229, uses correct
language, " to embrace by faith the offer of salvation through
Christ"].

600 THEOLOGY OF THE BIBLE.
Acts 9 : 40 : see p. 286 : add, E. V., and she opened her eyes,
&c. Acts 10: 40; Gr., Him God raised the third day, and pre
sented him visible to be : Lat., and showed him apparent to be
made : ItaL, caused that he was manifested : Rh., and gave him to
be made manifest : E. V., Him, . . . and shewed him openly.
Acts 13 : 36 ; Gr., For David, indeed, . . . ekoimethe, was laid
down to rest, or, died, and was put to the fathers of him, and eide,
saw, or, knew, diaphthoran, vitiation : v. 37 ; Gr., Whom, but,
God raised up, [see 10 : 40,] not eide vitiation : ItaL, not saw cor
ruption : Lat., not saw corruption : Rh., and E.V., saw no corrup
tion. Acts 17 : 18 ; Gr., ... of foreign daimonion, demons, divin
ities, tutelary genii, he [Paul] seemeth katangeleus, angel, mes
senger, to be ; because Jesus and the resurrection [and resurrec
tion, without our article, because resurrection is here used ab
stractly ; but the here does no harm] to them euengelizeto, he good
angeled, announced the good news of: [This good news was, res
urrection through belief in the Christ] : Lat., of new daemonio-
rum, good genii, good angels : [so defined] : ItaL, ... a foreteller,
or, prophet, of gods strange : Rh., a setter forth of new gods; be
cause he preached to them Jesus and the resurrection : E. V., the
same except strange instead of new. Acts 17 : 30; E. V., . . . but
now [God] commandeth all men everywhere to repent : v, 31 ;
Gr., on this account estesen [1st aorist active], he set, day en, at,
or, in, which he is about krinein, to discriminate, cull, the habita
ble globe en, by means of, dikaiosune, justice, [justness], rectitude
of character, or, practice of rectitude, en, in, or, by means of, (a)
man ho, ablative of hos, with whom, orise, he conversed familiarly ;
belief paraschon, offering, or, holding near, to all ; having raised
him ek nekron: [i. e., by having raised him from among dead:
orise is from orizo, which Donnegan says means the same as oari-
zo, which he and the other Lexicons define, to converse familiarly
with : it may also be from orizo, defined, to separate, appoint : we
might take this if the Gr. had used hon, the accusative of hos, in
stead of ho ; and might then render, whom he separated, or, ap
pointed] : the Lat. uses the ablative, and gives, ... (a) man in
quo, in whom, statuit, he ordained, or, offered ; faith offering to
all, awaking him from dead. The Ital. is, . . . through (that) man
whom he hath stabilito, established, deputed, (of which) he hath
given credit, or, made faith, to all, having him raised from the
dead : Rh., ... by the man whom he hath appointed, giving faith
to all, by raising him up from the dead : E. V., ... by (that) man

THEOLOGY OF THE BIBLE. 601
whom he hath ordained (whereof) he hath given assurance unto
all (men), in that he hath raised him from the dead. [The E. V.,
by its insertion of whereof and the rest of its verse destroys the
sense of it. I think, ' with whom he conversed familiarly ' is lan
guage which accords with some sayings of the Christ. And we
have, ' the breath of holiness saith,' — Rh. and E. V., the Holy
Ghost saith. And we have, frequently, Jehovah saith, &c<]
Acts 17: 32; Gr., Hearing, but, resurrection 'nekron, of dead,
some indeed mocked : Rh., ... of the resurrection of the dead :
E. V., the same. Acts 20 : 28 ; Gr., ... to pasture, or, tend, the
church of God, which periepoiesato, he (God) hath acquired, pro
cured, dia, by means of, his own blood: [i. e., by means of the
sacrifice and death of his son, — his anointed son, here designated
by ' his own blood,' as his instrument for that purpose.]
Acts 23 : 6 ; Gr., Perceiving but Paul that the one part is of
Sadducees, but the other of Pharisees, he cried out in the council :
Men brothers, I Pharisee am, son of Pharisee : per i, concerning, (a)
hope kai, but, or, and, of (a) resurrection nekron, of dead, I krino-
mai, am criticised, or, judged : Rh., concerning the hope and res
urrection of the dead I am called in- question: E. V., the same,
except of instead of concerning. Ver. 7 ; Gr., And this of [for,
by] him being spoken, there became stasis, (a) discord, dissension,
of the Pharisees and the Saducees, and was split the crowd; Ver.
9 ; E. V., And there arose a great cry : and the scribes (that were)
of the Pharisees' part arose, and strove, saying, We find no evil in
this man. [We thus see that what Paul said in Acts 23 : 6 had the
effect to produce a difference of feeling and opinion in the Phari
sees towards him ; and he was taken away unharmed : the Phari
sees being, for the time, satisfied with his words : they no doubt
understood from his words that his doctrine of resurrection was
the same as theirs.]
Now^ in chap. 24 : 20, 21, Paul, in giving to Felix an account
of what passed in the council, says, v. 20, Gr., or let these them
selves say, whether any they found in me offence, standing me in
the council, v. 21, Whether of this one phone, word, or, speech,
which I vociferated, standing en, among, them : That peri, con
cerning, (a) resurrection nekrdn, of dead, I krinomai: Rh., Except
it be for this one voice only, that I cried standing among them,
concerning the resurrection of the dead am I judged : E. V., . . .
the resurrection of the dead.
We now have from Paul, in 23 : 6, the words ' (a) hope of (a)

602 THEOLOGY OF THE BIBLE.
resurrection of dead ; ' and in 24 : 21 these words, ' of (a) resurrec
tion of dead.' By his- words in 24:21 he means, of course, just
what he means by his words in 23 : 6. Now between these two
verses we have the two verses Acts 24 : 14, 15, this v. 15 being oue
of the two verses which Olshausen as before seen, imagines to con
tain a direct declaration of the resurrection of the unjust. We are
now prepared to learn what Paul means in these two verses Acts
24 : 14, 15 : v. 14, Gr., I acknowledge, however, this to thee [Felix],
that kata, after, or, according to, the way which they count sect,
so I serve to the paternal God, believing all those [things] kata,
the law, and by the prophets written: v. 15, (A) hope having in
God ; [What hope ? Of course the same hope he had expressed be
fore the council, in 23 : 6, (a) hope of (a) resurrection of dead; and
the same hope which he expresses more shortly in 24 : 21 by, ' of
(a) resurrection of dead I krinomaV] In 24: 15, after his words,
' (A) hope having in God,' Paul does not repeat in words what his
hope was : it was not at all necessary that he should do so, he
having before said what his hope was. He therefore, after his words
' A hope having in God,' leaves understood what his hope was,
namely, the same hope he had before expressed — ' of a resurrection
of dead.' The Gr. word for such leaving to be understood is elleip-
sis, defined, a leaving behind, a leaving to be understood some
thing that is necessary to complete the sense : we call it ellipsis.
This verse, therefore, is to be read and understood just as it would
be if Paul had not left an ellipsis, but had spoken thus : A hope
having in God of a resurrection of dead ; the verse then proceeds,
hen [the relative pronoun in the accusative feminine, agreeing with
anastasin in the verse, and which two words are therefore to go
together] hen anastasin, which resurrection [what resurrection ?
Certainly the resurrection before mentioned,— a resurrection of
dead] even these themselves [the Pharisees] expect to be about to
be, — expect will be — of just te, indeed, kai, but, or, also, of unjust.
And when called before Agrippa to answer the same accusation
as to his doctrine of resurrection, Paul says, Acts 26 : 4, 5, 6, 7, 8 ;
v. 4, E. V., My manner of life from my youth, which was at the
first among mine own nation at Jerusalem, know all the Jews ; v.
5 ; E. V., which knew me from the beginning, (if they would tes
tify) that, after the most straitest sect of our religion, I lived a
Pharisee. Ver. 6; Gr., And now concerning (a) hope of the to
the fathers promise made by God I stood criticised, or, judged :
v. 7 ; E. V., Unto which (promise) our twelve tribes, instantly

THEOLOGY OF THE BIBLE. 603
serving (God) day and night, hope to come ; for which hope's
sake, King Agrippa, I am accused of the Jews. Ver. 8 ; Gr., Why
incredible krinetai, is judged, by you, that God nekrous, dead, will
raise ? Rheims, and E. V., that God should raise the dead ? , [Ob
serve, that there is an ellipsis in 26 : 6 ; Paul does not there state
what his hope is].
The Lat. in Acts 24 : 15 is, (A) hope having in God (ellipsis, of
a resurrection of dead), quam (accusative, agreeing with resurrec-
tionem in the verse), which resurrection even these themselves ex
pect to be about to be of just, et, also, even, of unjust : Rh., . . .
look for, in place of expect : ItaL, as of just, so of unjust, the which
[i. e., of unjust] they likewise expect : E. V., And have hope toward
God, which they themselves allow, that there shall be a resurrec
tion of the dead, both of the just and unjust. [This E. V. verse
is at once condemned by its use of the word allow instead of expect,
and its use of ' of the dead,' instead of ' of dead.' And we have
only to give, for the Gr. kai, but, which the ItaL, and E.V., so often
give for it, and the verse is still more plain. And the ItaL of the
v. is perfectly plain : arid the Lat. of it sufficiently so. Why did
not the E. V. here follow the ItaL, which it follows so frequently ?]
We now read again the Gr. verse with the ellipsis filled : (A) hope
having in God of (a) resurrection of dead, which resurrection [of
dead] even these themselves expect to be about to be of dead, of
just indeed, but, or, also, of unjust : [i. e., the Pharisees expected
a resurrection of dead, &c] We now see why James's Ecclesias
tics used the word allow, instead of expect, which even the three
other versions use ; the Rheims, look for, being equivalent to the
Lat. and Ital. expect. By not filling the ellipsis,— not being willing
to have ' of a resurrection of dead ' expressed or taken as under
stood, they would have Paul say, he had a hope in God (E. V.,
hope toward God) of a resurrection of all the dead, unjust as well
as just. They thus make the whole verse to be governed and con
trolled by the first word in the verse, the Gr. (A) hope having.
Hence they could not say, And have hope toward God which they
(the Pharisees) also expect; to expect hope being absurd language.
Therefore, instead of the true word, expect, they substitute the
word allow. But it is plain from the two verses, 14 and 15, and
the subject on which Paul was speaking, namely, resurrection of
dead, that the absurd idea, that Paul hoped in God for the resur
rection of the unjust as well as of the just, was not the idea
that governed the words Paul used in the subsequent part of v.

604 THEOLOGY OF THE BIBLE.
15 ; but that the governing idea was, as shown in v. 14, such a
resurrection as the fathers believed . in, namely, that resurrection
which kata, after, or, according to, the law and by the prophets
written. And the language at the end of v. 14 necessarily gives
to the words with which v. 15 begins the meaning, — such a hope
on the subject of resurrection as the law and the prophets taught,
ahd as, consequently, the fathers believed in, namely, a resurrec
tion of the just, and of them only : and we have seen, reader, that
no other resurrection is taught in the law or by the prophets.
In v. 15, as the reader has observed, I have put together the
relative pronoun hen, which (in the accusative), and the noun ana
stasin (in the accusative) to which hen relates ; and have rendered,
which resurrection [i. e., of dead] these themselves, &c. The rules
of syntax require that the two be put together. In the Gr. and
the Lat. it matters not how words are placed in a clause or sen
tence ; the rules of Syntax, — agreement and government — deter
mine how the clause or sentence is to be rendered in English. And
in one of the very verses above cited from this 24th chap, of Acts
we have another instance of such collocation of Greek words in a
sentence. It is Acts 24 : 20 ; where the Gr. is, . . . whether any
they found in me offence : we should say, whether they found any
offence in me. And in Acts 26 : 6, before given, we have another
instance of such collocation in the Greek.
What Paul said before the council, Acts 23 : 6, was for the ear
of the Pharisees, who, he saw, constituted a part of the council, and
who, he knew, believed in a resurrection of dead. But Paul does
not say that even the Pharisees believed in a resurrection of the
dead (i. e., of all the dead, as Orthodoxy would have the word the,
in the E. V. of the verse to mean), both of the just and unjust.
Paul had been a Pharisee, and knew what their belief was, and
knew that they believed no such thing. He knew that, contrary
to the Sadducees, they believed in a resurrection of dead ; and
this Paul, too, believed. To this extent Paul and the Pharisees
were agreed on the subject of resurrection. But Paul tells us that,
beyond this, the Pharisees believed in a resurrection of unjust.
Paul does not say that they believed in a resurrection of the un
just, (which Orthodoxy would say means all the unjust.) He does
not impute that to them ; nor does Paul say that he believed in
such a resurrection as that : but he says, they believed in a resur
rection of dead, of just indeed, kai, but, or, also, of unjust. Did
the Parisees believe in a resurrection of all the dead, Gentiles and

THEOLOGY OF THE BIBLE. 605

all ? Certainly not. They believed that they themselves, by rea
son of their being of the flesh and blood of Abraham — would all be
raised from the dead. Whether they believed, from Isai. 45 : 25 ;
60 : 21, and perhaps some other verses, that all Israel would be
saved, as being of the flesh and blood of Abraham, I don't know.
Did Paul believe that all Israel would be saved, or even that all
the Pharisees would be saved, — raised from the dead ? He had
heard better teaching, and had accepted it ; a teaching which his
brother Pharisees had refused and still refused to accept He had
learned that flesh and blood, i. e., that being of the flesh and blood
of Abraham, — children of Abraham — was not sufficient to entitle
one to be a child of resurrection. Read E. V., Mat. 5 : 20 ; ...
ye shall in no case enter into the kingdom of heaven : Rh., you shall
not enter into the kingdom of heaven : the Gr. is, you shall not
come into basileian, sovereign rule, government, of [i. e., proceed
ing from] the heavens. And at the end of v. 19, where the Rh., and
E. V., have, the kingdom of heaven, the Gr. is, basileia of [pro
ceeding from] the heaven : and in all other places where the Rh.
and E. V. have the kingdom of heaven, the Gr. is, the basileia, &c.
Read in E. V., Majj. 9: 11, 12 ; 12: 34; 15: 14; 16:6, 11,12;
where Jesus tells his disciples to take heed and beware of the lea
ven,— of the doctrine— of the Pharisees, and of the Sadducees : thus
condemning the doctrine both of the one and of the other; shew
ing that the Sadducees were wrong in saying there would be no
resurrection at all ; and that the Pharisees were wrong in saying
that unjust would be raised. And Paul was a disciple— a learner
—scholar— of the Christ. And yet Orthodoxy would have us so
read Acts 24 : 15 as to make Paul say that the Pharisees believed
in a resurrection of the dead, i.e., as Orthodoxy says, of all the
dead, both of the just and unjust ; and that he Paul believed just
as they did. And the Orthodox Olshausen says, as the Orthodox
Alford tells us, that this verse is ' a direct declaration of a bodily
resurrection of the unjust as well as of the just' Acts 22 : 8 shews
that Paul, before he embraced the Christ, had been a persecutor of
him, like his brother Pharisees.
To shew that the Pharisees were deadly enemies of Jesus, and
of course of the converted Paul who had deserted them, read m
E. V.Mat. 12: 14; 15: 12; 19: 3; 21:45, 46; 22: 15
Did Paul, when he stood accused before the council, Acts 23: 6,
believe that there would be resurrection of unjust ? Not at all ;
as all his teaching on the subject of resurrection conclusively

606 THEOLOGY OF THE BIBLE.
shews. If he did, why had he left the Pharisees ? He left them
because he embraced Christianity ; that being what he means by
' the way ' in Acts 22 ; 4 ;, and so our Ed. say in the margin.
It is clear, therefore, that when Paul spoke what he said before
the council, Acts 23 : 6, there was a point beyond which his doc
trine of resurrection did not agree with that of the Pharisees, But
what he said, and the way he arranged his words, (even if we take
it that they were put together as here reported by Luke, as they
appear in my copy of the Greek,) had the effect of dividing the
crowd of his accusers into two opposing parties, Pharisees and Sad
ducees ; — an effect to produce which he was at least excusable for
an ellipsis and for the collocation he made of his words in the sub
sequent part of the verse ; if indeed he had any such intention by
the ellipsis and such collocation ; for they were both perfectly na
tural and consistent with the usage of the language. Paul was a
Hebrew, a learned Hebrew ; and ellipses frequently occur in the
Hebrew, and also in the Greek.
The Greek, as well as the Hebrew, was written without points.
The E. V. verse uses the word allow with a comma after it, and has
a resurrection in the nominative case, whereas in the Gr.,-and in
the Lat, resurrection is in the accusative: and so the E. V., by
putting a resurrection in the nominative, was compelled to insert
that there before its words shall be a resurrection. Now by insert
ing the true word expect instead of allow, and putting no comma
after expect, and striking out the E. V. word the before dead and
before just, and putting which resurrection together, (they agreeing
with each other in the accusative,) the E. V. verse, without filling
the ellipsis, will read thus : And have hope toward God, which
resurrection they themselves [the Pharisees] expect shall be of
dead, , both of just and unjust. And this plainly shews that there
is an ellipsis after the words toward God. And by filling the
ellipsis (as before) and taking out the comma and the improper
words used in the E. V. the verse is perfectly plain : And have
hope toward God, of a resurrection of dead, which resurrection
they themselves expect shall be of dead, both of just and unjust.
In Acts 28 : 20, Paul says, Gr., dia, through, this therefore the
aitian, cause, or, accusation [i. e., through this cause, or, accusation,
therefore], I have invited you to see and to talk to ; because, ene-
ken, on account of, the hope of Israel this alusin, perplexity, or,
fetter, I have about me. [Here again Paul leaves an ellipsis of
what the hope of Israel is ; he leaves to be understood, as necessary

THEOLOGY OF THE BIBLE. 607
to complete the sense,' of a resurrection of dead,' as expressed by him
in Acts 23 : 6 ; but left by him to be understood in Acts 24 : 15.]
Rom. 1:17; Gr., . . . but the just ekpisteos, in consequence of
faith, zesetai, shall live again. The Rev. James Murdock, D. D., in
his translation of the Syriac version of the New Testament, gives,
in this verse, ' The righteous by faith, shall live ; ' putting a com
ma after faith. His words ' shall live ' can have no other meaning
than, shall live again, shall be raised to life from tho dead. The
Lat. is, . . . (the) just but ex, by reason of, faith, liveth. [With a
comma after faith, and with shall live, for liveth, (the present being
often used for the future,) the Lat. is right enough] : the Ital. is,
And the just shall live per, through, faith : Rh., The just man liveth
by faith: E. V., the just shall live by faith : see p. 216, under
Habak. 2:4.
Rom. 1 : 32 ; Gr., Whoever the sentence, or, decree, of God
knowing, that those the such doing axioi, befitting, death are, not
only them do, but also assent with those doing : [befitting death,
means, death as a finality.] Rom. 2 : 6, 7, 8, 9, 10 ; Gr., v. 6, who
will give back to each according to the works of him : v. 7, To
those indeed [who] by perseverance in work good glory and hon
our and immortality seek, (a) life eternal : v. 8, To those, but, of
faction, and are disobedient, or, incredulous, to the truth, but
obeying, the injustice [unjustness,] indignation and anger: v. 9,
Affliction and perplexity epi, upon, every psuche anthropou, breath
of man [i. e., every living person] which bringing about the bad,
of Jew indeed first, also of Greek: v. 10, But glory and honour
and eirene, peace of mind, tranquillity, to every which practising
the good, to Jew indeed first, also to Greek.
We will here expose another of the puerilities of Orthodoxy.
The Rh. of Rom. 2 : 6 is, Who will render to every man according
to his works : E. V., according to his deeds. Orthodoxy says, God
is a God of justice. That in this life God does not render to every
man according to his works. That good is enjoyed by the unjust,
and evil suffered by the just. That of the wicked, some enjoy
more good, or suffer less evil, than others. That this is not justice.
That therefore God must hold the wicked in existence for ever, in
order that he may make them all equal.
I will first refer to passages shewing what is meant by the Rh.
and E. V. phrase in Rom. 2 : 6. Turn to 1 Kings 8 : 32, given, p.
505, under 1 Kings 8 : 27. Job 33 : 26 ; Heb., . . . u, yea, ishb, he
will return, to (a) man the justice [justness], or, righteousness of

608 THEOLOGY OF THE BIBLE.
him : Gr., indeed he will restore to (a) man dikaiosunen, justice
[justness], equity, or, rectitude of character : Douay, and he will
render to man his justice [justness] : E. V., for he will render unto
man his righteousness. Job 34 : 11 ; Heb., so that (the) work of
(a) man he will restore, or, requite, to him, yea, as path of (a) man
it shall come to him : Gr., . . . and in path of (a) man he will find
him : ItaL, For he rendereth to the man (according to) his work>,
and causeth each to find according to his way. Ps. 62 : 12 ; E. V.,
Also unto thee, O Lord, (belongeth) mercy : for thou renderest
to every man according to his work. Ps. 94 : 23 ; given, p. 575,
Ps. 101 : 8 ; given, p. 575. Ezek. 9:10; Heb., . . . way of them
on head of them ntti, I have given : Gr., . . . the ways of them on
heads of them dedoka, I have given: the Douay, and ItaL, give, I
will; and the E. V. follows, I will, &c. Ezek. 14: 10; Heb., And
they shall suffer (the) depravity, or, sin, of them ; as sin of
him that seeks an oracular answer, so sin of that prophet shall be :
Lat. and Douay : according to the iniquity of him that inquireth,
so shall the iniquity of the prophet be : the Ital. inserts the punish-
ment of: and so does E. V. Read E. V., Ezek. 15 : 7. Ezek.
16 : 43 ; Heb., . . . and truly I, lo, way of thee upon head ntti, have
given : Gr., upon head dedoka, I have given : Lat., I have given :
Douay, I have turned : ItaL, I will render : E. V., I will recom
pense. Ezek. 22 : 31 ; Heb.^ u, so that, I have poured out zom,
foam [for anger, wrath,] of me : b, by, or, with, fire of outpouring
of me [i. e., of outpouring of my anger] kliti, I have finished, them ;
way of them on head of them ntti, I have given : the Gr. for the
Heb. kliti gives, to terminate, put an end to, them ; and for ntti
gives dedoka, I have given : Lat., and I have rendered : E. V., I
have recompensed : [the Heb. and Gr. words are the same as in
Ezek. 9:10; and 16 : 43 ; in each of which the E. V. has, I will
recompense. The Heb. word zom, foam, occurs in Isai. 30 : 27 ;
Heb., . . . lips of him full zom, of foam, and tongue of him as fire
eateth up.]'
The plain and simple answer to all Such questions of Orthodox
ists as I have before mentioned is : that to give death as a finality
to all who die in their sins, is to give them according to their
works in this life. Death, we are told, is the wages, penalty, of
sin. Orthodoxy says, death to the wicked is eternal life in misery ;
and says, that to give the wicked eternal life in misery is what is
meant by giving them according to their works ; that is, according
to their works in this infinitesimal point of time, in comparison

THEOLOGY OF THE BIBLE. 609
with eternity. And this is what Orthodoxy means by the justice
of God : it attributes to God vindictive justice, and that in refer
ence to beings of his own creation, brought into the world by a
law imposed by him on man's nature, and beings called by him
worms and grasshoppers. Now the word justice in such connec
tion means justness : and no one, except, perhaps, a Universalist,
will say that it is unjust in God not to give a life eternal from the
grave to such as persist to their death in rejecting his offered sal
vation. I once, never but once, heard (it was from a Princeton Professor
in the pulpit) that the wicked [in the Orthodox hell] would con
tinue to sin for ever, and that therefore their punishment must con
tinue for ever. The Prof, did not see that his notion was an aban
donment of the Orthodox theory : for nothing is more plainly
taught in the Bible than that this life is the period of probation,
and that the doom of the wicked is founded on what they do or
omit to do in this life. The Professor's notion is wholly gratuitous,
and unscriptural. There is no such ground as that, Professor, on
which to quiet your scruples or your conscience in reference to
your tenet, — eternal conscious punishment. I should have said,
before I heard it from the Professor, that the idea he suggested
had never been dreamed of by anybody.
Let us ask the Professor a question or two. If your notion be
correct, would it not be just in God to let them know why their
punishment is continued ? And what if they should thereupon
make up their minds to stop sinning ? Do you answer, To stop
sinning there is impossible. Then your notion is, that the wicked
will be held in existence for ever in order that they may continue
to sin for ever ; and be punished for ever for continuing to sin
when it is impossible they should not sin.
Again, Orthodoxists say, that some of the wicked enjoy more
good and suffer less evil in this life than others of the wicked.
That this is not even-handed justice ; and that therefore God must
hold the wicked in existence for ever, so that he may give to each
according to, i. e., as these reasoners would say, in proportion
to his wickedness in comparison with that of others : he must
somehow bring them all to an equality. They would have God
employ himself throughout eternity (saving the solecism) in so
adjusting the punishment of worms and grasshoppers as to bring
them, at some period in eternity, to an equality. And the notion
supposes, of course, that he will accomplish that sooner or later.
39

610 THEOLOGY OF THE BIBLE.
Well; that being accomplished, what reason will you give why
God should continue to punish any of them longer.
All I have to say to such reasoners is, that when persistently
wicked worms are all in the grave as a finality, God will think
them nearly enough on a level, — an equality, and that they each
and all have received according to their works.
Rom. 3 : 22, 24 ; Gr., Dikaiosune, justice [justness], rectitude
of character, indeed, of [i. e., proceeding from] God dia, through,
belief of Jesus Christ, to all and upon all those believing : v. 24 ;
Gr., Dikaioumenoi, being accounted just, as a gift by of him the
good will, dia, through, that redemption which en, by means of,
Christ Jesus.
Rom. 5 : 14 ; Gr., Nevertheless ruled as a sovereign the death
from Adam to Moses, kai, even, upon those not having sinned after
the likeness of that transgression of Adam, who is (a) type of the
about to be. Ver. 15 ; Gr., But not as the fault, so also the free
gift : for as by the fault of the one the many died, much more the
gift of [proceeding from] God, kai, even, that gift en, through,
good will, which of, by means of, that one man Jesus Christ to
the many hath abounded. Ver. 16 ; Gr., And not as by means of
one having failed, the gift : for indeed the krima, penalty, con
demnation, sentence, [was] in consequence of, or, caused by, one
to katakrima, condemnation, sentence of death : but the free gift,
from many faults, to justification. Ver. 17; Gr., For as by the
failure of the one the death ruled as a sovereign by means of the
one : much more those the abundance of the good will and of the
gift of that justice [justness] receiving, in (a) life shall rule as
sovereigns by means of the one Jesus Christ. Ver. 18 ; Gr., Hence
therefore as through one failure, to all men to katakrima, con
demnation, sentence of death ; so also through one dikaioma, jus
tification, rectification, act of justice rendered, legal punishment,
[by the sacrifice of the Christ — the anointed son,] to all men to
justification of life. Ver. 19 ; Gr., For just as through the diso
bedience of the one man, prone to fault were constituted (and the
Lat. is, were constituted) the many, so also through the obedience
of the one, just shall be constituted the many. VSr. 21 ; Gr., In
order that even as ruled as a sovereign the failure, or, the sin, en,
in, as far as, as to, the death, so also the gift might rule as a sov
ereign dia, through, by means of, justice [justness] unto (a) life
eternal by means of Jesus Christ the kurios, Master, or, Lord, of
us. Rom. '6:4, 5, 8 ; see p. 493, [v. 8, i. e., when he shall live

THEOLOGY OF THE BIBLE. 611
again ; see 1 Thes. 4 : 13, 14, given after.] Rom. 6:9; Knowing
that Christ being awakened [i. e., when he shall be] from among
dead, no more dieth : death of him no more is [for, shall be] master.
Lat., and Rh., Knowing that Christ rising again from the dead,
&c. Ver. 10; Gr., For who died, to, or, for, sin died once for all:
but who liveth, liveth to God [present for future]. Rom. 6 : 22 ;
Gr., ... ye have the fruit of you in, or, to, consecration : the telos,
end, issue, recompense, (a) life eternal. Ver. 23; Gr., P'or the
opsonia, purchase, of the failure, or, the sin, death ; but the gift of
God, (a) life eternal en, through, by means of, Christ Jesus the
kurios, Master, of us : [i. e., God, through the Christ 'as the means,
will make the gift of a life eternal to them that believe.]
Rom. 8:1; Gr., Assuredly now no katakrima, condemnation,
sentence of death, [i. e., as a finality] to them who en, through,
Christ not according to flesh walk, but according to pneuma,
breath, [i. e., breath holy, or, of holiness.] Ver. 11 ; Gr., But if
the pneuma, breath, of him [God, i. e., the breath of holiness] that
raised up Jesus from among dead governeth in you, he who raised
up the Christ from among dead zoopoiesei, will restore to anima
tion, the dead somata, persons, of you by his causing pneuma,
breath, to dwell in you. Ver. 13 ; Gr., For if according to flesh
ye live, ye are destined to die [as a finality] : but if pneumati,
[without preposition or article before it,] by breath,, [of holiness]
the deeds of the soma [the living person, of course,] thanatoute, ye
kill, zesesthe, ye will live again. Ver. 14; Gr., For as many as
pneumati, by breath, of God [i. e., proceeding from God, namely,
breath holy, or, of holiness, — Rh., and E. V., so often, Holy Ghost,
Holy Spirit] are led, these are sons of God. Ver. 15 ; Gr., For ye
have not taken pneuma, breath, of servitude [to sin] again eis, to,
or for fear; but ye have taken pneuma, breath, uiothesias, of
adoption as sons, by means of which we cry, Abba the Father.
[How cry without breath ? And how cry to God, Abba the father,
without breath of holiness,— holy ghost,— holy breath ?] Ver. 16 ;
Gr. This same pneuma, breath, [of holiness] beareth joint witness
with the pneuma, breath, of us [i. e., with the natural breath of
life] that we are children of God. Ver. 17; Gr., But if children,
also heirs ; heirs indeed of God, joint heirs indeed with Christ : if
however we suffer with, in order that also we may be honoured
with Ver. 19 ' Gr., For the anxious expectation of the ktisis,
erection, creature, the apokalupsis, uncovering, disclosure, of the
sons of God awaiteth. [The uncovering, disclosure, of the sons

612 THEOLOGY OF THE BIBLE.
of God will shew who are left in the condemnation of death, in
their graves.] Ver. 20; Gr., For to the vanity the ktisis was
brought under, not voluntarily, but through him who hath brought
under in hope. Ver. 21 ; Gr., Because also the same ferns shall
be delivered from the subjection of*the phthora, corruption, de
struction, loss, into the freedom of the glory of the children of God.
Rom. 9:7; Gr., Not because they are seed of Abraham, all chil
dren : " but en, through, Isaac shall be called to thee a seed,"
[given with quotation marks,] v. 8 ; Gr., That is, not the children
of the flesh, these children of God : but the children of the promise
are counted for seed. Read in E. V. 9 : 22, 26. Rom. 10:6; Gr.,
. . .Who shall ascend into the heaven — the heavens ? that is Christ
to bring down. [The Christ, as were Moses and Elias, was taken
from sight in the clouds. Of Enoch it is said, Gen. 5 : 22 ; Heb.,
And itelk [reflex form of elk,] walked himself [i. e., conducted him
self] Enoch near God. Ver. 23 ; Heb., And were all days of
Enoch 365 years. Ver. 24 ; Heb., And itelk [same as in v. 22]
Enoch near God ; and ain, not [including the substantive verb to
exist, as we have seen,] not existed, he, for Iqh, took away, him
God. [We have seen that, to take one away, means to cause him
to die ; and in Jer. 15 : 15 the same verb Iqh, is used: the E. V.
there is, take me not away. And in Ps. 31:13 the same verb Iqh
is used ; Heb., ... to take away enphsh of me [i. e., to take me
away] they plotted: Lat., to take my anima: Douay, ItaL, and
E. V., to take away my life. In Heb. 11 : 5, we have, Gr. Pistei
[dative, without preposition,] In faith, Enoch metetethe, [compound
ed of meta, with, and tithemi, to put ; defined by the Hed. Lex.,
and by Donnegan, to transpose ; to die ; and for the participle the
Hed. Lex. gives, defunctus, defunct, dead : the Lat verb used in
Heb. 11 : 5 is transfero, defined, to carry from one place to another,]
was transposed, died, tou me idein, of the not to perceive, or, feel,
death ; [i. e., not perceiving, or, feeling, death, not being conscious
of it ;] and he not eurisketo, [from eurisko, defined, to find, an object
sought for,] was found, because had transposed him God [to an
other place :] for before the transposition of him he, &c. [The
reader, no doubt, would like to know whence came the received
notion that Enoch was 'translated ' to what Orthodoxy means by
heaven. In Ecclesiasticus 44 : 16 we have, Gr., Enoch well pleased
kurios, and metetethe, [the same word used in Heb. 11 : 5,] was
transposed, dead, a pattern of, &c. : Lat., was carried into paradi
sus, (a garden, as a place of burial) : Douay, and was translated

THEOLOGY OF THE BIBLE. 613
into paradise : E. V., Enoch pleased the Lord, and was translated,
being an example of repentance, &c. : The Lat. inserts, into para
disus: the Douay, into paradise. I here refer the reader to Gen.
35 : 18, p. 14, 15. That verse, misrendered as there shown, is the
only verse, even in the E. V., from which come the orthodox phrases
in reference to a dead person, ' departed soul ; " his soul is gone to
heaven ; ' he his gone to heaven,' &c. I remember hearing, when
a young man, a sermon from an Orthodox pulpit from Luke 2 : 29,
E. V., Now lettest thou thy servant depart in peace. The mean
ing the preacher gave to the E. V. words was, that Simeon's Or
thodox soul was to depart and go to the Orthodox heaven. The
Gr. is, Now apolueis, thou dischargest, the servant of thee : Lat.,
Now dimittis, thou dischargest, dismissest, thy servant : Rh., Now
thou dost dismiss thy servant : ItaL, of it dismiss the thy servant.
And even the Orthodox Alford says that apolueis here means, dis
missal from his service. But even if apolueis could be made to
mean, thou lettest depart, thy servant, it would only mean, thou
lettest thy servant die.
Rom. 10: 7; Gr., Or, who shall descend into the abyss [i. e.,
the grave, as we have seen] ? that is, Christ from among dead to
bring up again. Ver. 9 ; Gr., That if thou shalt avow en, with, the
mouth of thee kurion Jesus, and shalt believe en, in, or, with, the
heart of thee, that God him egeiren [1st aorist active], raised from
among dead, sothese, thou shalt be brought back safe, saved from,
or, out of, death. 10: 13; Gr., For whoever will call upon the
name of kurios sothesetai [see sothese in v. 9]. Rom. 11 : 15 ; Gr.,
For if the rejection of them, reconciliation of world : what the
proslepsis, to taking, if not life from among dead ?
Rom. 14: 8; Read it in E. V.
Rom. 14 : 9 ; Gr., For to this end Christ even died and rose
again, that both of dead and of living kurieuse, he might obtain :
[of dead, from the grave ; of living, from those in life, both at the
time Paul was speaking, (some of which Christ obtained in a
sense,) and of that generation which should be living at his ap
pearing.] 14 : 10 ; Gr., But why dost thou judge the brother of
thee ? or why dost thou set at nought the brother of thee ? for we
all parastesometha, will have a standing beside, or, be made mani
fest to, the bema, the footstep, of the Christ. [This Epistle, as
are all the other Epistles, is addressed to the brethren in Christ ;
and we in the verse means the same as we in v. 8, — we are the
Lord's. So in 1 Thes. 4:17, does we mean all ?

614 THEOLOGY OF THE BIBLE.
And in 2 Cor. 13:4, does we mean all ?
And in Gal. 3 : 26, does ye mean all ?
And in Gal. 4 : 5, does we mean all ?
Rom. 14 : 23 ; Gr., But who discussing, if he eat katakekritai,
is condemned : Lat., damnatus est, is condemned : Rh., is con
demned : ItaL, is condemned : E. V., is damned : Margin, "judged
er condemned." 1 Cor. 1:2; Gr., To . . . rendered holy en, through, Christ
Jesus, called holies : Lat., and ItaL, called holies : Rh., called (to
be) saints : E. V.., the same. Whately notices and condemns the
insertion of ' to be ' in the E. V.
1 Cor. 6:2: Gr., Not know ye that the holies the world con
demn [the verb is krino] ? and if en, through, you is condemned
[the verb is krino] the world, &c ? Ver. 3 ; Gr., 'Not know ye
that angelous, announcers, [false teachers are elsewhere spoken of]
krinoumen [from krino], we condemn, or, will condemn, [it may
be either] &c. Read v. 4, 5, 6, in E. V. As to the meaning of
the Gr. verb krino, and the noun krisis, from that verb, I cite
Whately. In his 7th chap, he speaks of ' the notions formed by
some Christians from their mode of interpreting certain passages
of Scripture,' that the saints who shall have died before what is
called the millennium will then be raised from the dead and reign
with the Christ 1,000 years, and that at the end of that time there
will be another resurrection ; and that the saints will take a share
in judging, &c. He says, saints means all Christians, — all who
had embraced the Christian faith : that the word is never used in
Scripture to denote the more excellent Christians as distinguished
from the rest. He says, he believes that the above ideas are de
rived chiefly, if not entirely, from 1 Cor. chap. 6. He then gives
the first six verses of 1 Cor. chap. 6 ; and says that, though the
words of our translation would not lead the reader to suppose so,
the Apostle is nbt speaking of something that is to take place
hereafter, but something already begun and actually going on : for
the sense, says he, is, according to the reading of the best copies of
the original, not ' the saints shall judge the world ; ' not ' the world
shall be judged by you; ' but ' the saints judge the world,' ' the
world is judged—is being judged by you.' He then says, A more
reasonable interpretation of these verses seems to be that adopted
by some of the most ancient Divines ; who understood the Apostle
to mean, by the word which we translate judge, the same as con
demn. " Any one who takes the right course, by so doing con-

THEOLOGY OF THE BIBLE. 615
demns, — in the New Testament language judges those who, with
equal opportunities, choose the wrong. This was the case with
the Corinthian Christians, or saints, who, by embracing the Gospel,
judged, in this sense, their unbelieving neighbours who had re
jected it." '^ It is in this latter sense, evidently, that our Lord
speaks of the men of Nineveh rising in judgment against that gen
eration and condemning it, because they repented at the preaching
of Jonas ; and the Queen of the South, because she came from . . .
to hear the wisdom of Solomon : their conduct would be a con
demnation of the unbelieving generation, who rejected one greater
than Jonas, and than Solomon."
1 Cor. chap. 15; Paul's argument for a resurrection; see p.
333 to 357.
2 Cor. 1:9; Gr., But we in ourselves the apokrima, answer, of
the death [of death] held, that not relying we should be upon our
selves, but upon that God which raising the dead, [raising dead ; the
same as, death, for, the death] : The Lat., and Rh., give, answer :
ItaL, the sentence of the death : E. V., the sentence of death : Mar
gin, " or, answer."
2 Cor. 2: 16 ; Gr., Hois, to some, indeed, (an) odour of death
eis, to, for, in order to, death : hois, to others, but, (an) odour of
life eis (a) life.
2 Cor. 4 : 10; Gr., At all times the nekresin, killing, death, ex
tinction, of the kurios Jesus in the soma bearing about, that also
the life of the Jesus en, as to, the soma of us phanlroihe, may be
shown: [see John 21: 14; Acts 10: 40; before given; Colos.
3 : 3, 4 ; 1 Tim. 6 : 14, 15, given after ; Mat. 27 : 53 ; given before].
2 Cor. 4:11; Gr., . . that also the life of the Jesus phanerothe,
may be shown, en, as to, the dead flesh [i. e., dead person] of us.
2 Cor. 4 : 14; Gr., Knowing that he who raised up the Icurion
Jesus, also us dia, through, Jesus will raise up and place beside
together with you.
2 Cor. 5 : 1 to 20 ; see p. 346, Milton.
Verse 1 is, Gr., For we know that ean, though, the earthly of
us house of the tent be dissolved, (a) building, ek, from, God
(verse 2, from ouranos), we have [for shall have,] (a) house not
made by hands, eternal en, during, to is ouranois, the heavens:
Lat., eternal with the heavens : Ital, in, or, for, the heavens : Rh,
in heaven : E. V., in the heavens. [It cannot be, in the heavens,
for v 2 is, from the heavens, and v. 1, from God].
2 Cor. 5:6; Gr, Being bold, therefore, at all times, and under-

616 THEOLOGY OF THE BIBLE.
standing that being domesticated en, as to, the soma, [the living
person, of course, i. e, having our minds occupied with the affairs
of this life] we absent ourselves from the kurios [i. e, from things
spiritual] : v. 7 ; Gr., For dia, through, faith we walk, &c. [show
ing that the sense of v. 6 is as given above between brackets]. V.
8 ; Gr., We are bold, indeed, and are content rather to absent our-
self from the soma, [i. e, the affairs of this life], and to be domesti
cated pros, with regard to, or, towards, the kurios [meaning as
above]. Ver. 9 ; Gr, Wherefore also we are proud, or, we glory,
whether domesticated, whether absenting ourselves, euarestoi, con
tented, [Donnegan says it is opposed to dusarestos, discontented]
with him to be. Ver. 10 ; Gr, For these all us [i. e, the brethren
he is addressing] be shown must before the bema of the Christ, in
order that komisetai, may obtain, each [of us] ta the [things], dia,
through, by means of, the soma, [the living person, of course,] pros,
for, with regard to, ha, which, he did, whether good, whether ka-
kon, defective, incomplete, bad: [Scripture says, No one doeth
good and sinneth not ; i. e, doth nothing but good. Paul under
stood this : but, defective, or, incomplete, is the most proper of the
definitions of kakos to be used here].
Whately says : Some commentators have referred to this verse
2 Cor. 5 : 10 as regarding the separate state. He answers them
by saying, that in the preceding verses Paul furnishes a ready in
terpretation of the expression he uses in v. 10. That by taber
nacle, — tent — Paul indicates that our present bodies are not last
ing ; a tent being only temporary, which, after a time, is taken
down and removed ; but that the resurrection body, which Paul
calls a house, will be permanent, namely immortal. That Paul,
having spoken of the burden of this corruptible body, adds this
caution, on purpose, as it seems, to guard against the supposition
that the deliverance he looked for was a separate state of the soul.
The hope we cherish is, says he, not, to be wi-clothed, namely, as
in a separate state, but, to be clothed upon, that is, to have a
far superior house, — by having our vile bodies made like unto
Christ's glorious body.
2 Cor. 5 : 14 ; Gr, . . . that if one in behalf of all died, then
those all died.
2 Cor. 5:17; Gr, So that if any one in Christ, (a) new kt/'sis,
erection, creature : v. 18 ; Gr, But these all from God who having
reconciled us to himself dia, by means of, Jesus Christ : [i. e, as his
instrument] : v. 21 ; Gr, For, him who knew not sin, in behalf of

THEOLOGY OF THE BIBLE. 617
us sin he made, that we might be made dikaiosune, justice [just
ness,] of [L e, proceeding from] God en, by means of, him [the
Christ]. I give here from Whately, p. 253 : " The reader should
never fail to recollect that ' the Christ,' or ' Messias,' is the title,
not the name, of Jesus ; denoting that he was the ' anointed '
Priest and King."
2 Cor. 13:4; Gr, For and ei, though, he should be, or, were to
be, crucified ek, from, weakness, alia, but, live again ek, from, power
of God ; [though puts the sentence in the subjunctive ;] also indeed
we are weak en, in, or, with, him (margin to E.V, " or, with him,")
alia, but, shall live again sun, together with, in company with, ad-
companied by, him from power of God eis, upon, you.
Gal. 3:7; Gr, Know ye hence, that who of faith, these are
children of Abraham. Ver. 9 ; Gr, So that those of faith, [the
Gr. puts a comma after faith,] eulogountai, will be blessed, sun, to
gether with, in company with, accompanied by, the faithful Abra-
ham. [See 2 Cor. 13: 4, next above cited.] 3 : 10; Gr, So then
as many as of works of law, under curse are ; [i. e, the curse of
death]. Gal. 3:11; Gr., That indeed through law no one is justified of
God, evident : because "ho dikaios ekpisteos, zesetai," the just by,
in consequence of, faith, shall live again. [The Gr. words are
given with quotation marks : they are taken from the Gr. words
in Habak. 2 : 4 ; see p. 216. What plainer language can be asked,
to show that none but the just, — they who will be accounted just
in consequence of their faith, will be children of the resurrection,
and so, as elsewhere said, children of God.]
Gal. 3 : 22, 26, 27, 29, read in E. V.
Gal. 4 : 4, 5, 6, 7 ; Gr, But when came the complement of 'the
time, out-apostled God the son of him bom of woman, bom under
law, v. 5, That those under law he [God] exagorase, might out-
purchase, or, from purchase, that the adoption of sons we might
obtain : [God is said to purchase by the blood of his son, elsewhere
called his own blood, those who believe in his sacrifice of his son,
—who knew no sin]. Ver. 6 ; Gr, That indeed ye are sons, hath
sent out God the pneuma, breath, of the son of him [i. e, the breath
of holiness— holiness itself] into the hearts of you, crying Abba,
Father. Ver. 7 ; Gr, . . but if son, also heir of God through Christ.
Gal. 4:19; Little children of me, [Paul is speaking to his bre
thren in Christ,] whom again I suffer the pains of childbirth with
until may be fashioned Christ in you.

618 THEOLOGY OF THE BIBLE.
Gal. 5:5; Gr, We indeed pneumati ek pisteos [without prepo
sition or article before pneumati,] in (a) breath ek, of, proceeding
from, faith, elpida dikaiosunes, (a) hope of justice [justness] await :
[i. e, we await the fulfilment of what the just are permitted to hope
for, namely, a resurrection from the dead].
Gal. 6:8; Gr, For who sowing to the flesh of himself [i. e, to
himself,] of the flesh shall reap phthora, destruction, loss : but who
sowing to the pneuma, breath, [opposed to the flesh, — things car
nal,] of the pneuma shall reap (a) life eternal. 6 : 15; Gr, For en,
through, Jesus neither . . . but (a) new ktisis, erection, creature.
Ephes. 1:5; Gr, Having determined beforehand us to adop
tion of children dia, through, Jesus Christ to himself in the bene
volence of the will of him, [i. e. Having determined beforehand in
his benevolence to adopt children through, by means of, his anoint
ed Son : having determined beforehand that this should be the
way of salvation : of course to those, and those only who should
believe. Enough has been before given on this subject. And
Milton, in chap. 4 of his work before mentioned, takes the same
view]. Ephes. 1:20; Gr, Which he [God] effected by means of the
Christ, raising him from among dead : and constituted, or, seated,
at right hand of him in the celestials, v. 21, Gr, Overhead of every
magisterial rank, or, office, and potency and dominion, and every
name named not only in this aion, time, or, age, but also in that
about to be. [The language in v. 21, shews what is meant by ' con
stituted, or, seated, at right hand, &c,' in v. 20].
Ephes. 2:6; Gr, And hath raised up (us) together, and con
stituted, or, seated, together in the celestials en, through, Christ
Jesus. Ephes. 2 : 10 ; Gr., For of him [God] we are (a) work, created,
or, built, en, through, Christ Jesus epi, upon, or, in order to, works
good, in which prepared beforehand God that in them we should
walk: Lat, and Rh, and Ital, prepared : E.V, ordained: (Mar
gin, or, prepared.)
Ephes. 4 : 8, 9, 10; given, p. 448,-9.
Ephes. 4 : 24 ; Gr, And dress in, or, put on, that new, or, ex
traordinary, man, which kata, by, or, according to, God created
en, through, justice [justness] and holiness of the truth : Lat,
Rh, and Ital, and holiness of truth : E. V, and true holiness :
Margin, or, holiness of truth.
Ephes. 4 : 30 ; Gr, And do not afflict, or, sadden, that pneuma,

THEOLOGY OF THE BIBLE. 619
breath, which holy of [i. e, proceeding from] God, en, through,
which ye are sealed, or, approved, eis, to, or, for, (a) day of re
demption, or, release by ransom.
Ephes. 5 : 14 ; see p. 449.
Philipp. 1 : 23 ; Gr, ... the desire having for the analusai, to
set sail, weigh anchor, &c. See p. 339.
Philipp. 3 : 10, 11 ; Gr, Of the to know him [God]', and the
power of the causing to stand up again of him, and the partaking
of the sufferings of him, being rendered conformable to the death
of him, v. 1 1 ; Gr, If in some way or other I may come to the from
among standing up. again the dead [i. e, to the standing up again
from among the dead : shewing plainly, as Paul everywhere shews,
that he had no idea of the resurrection of all the dead, unjust as
well as just].
Col. 1:12; Gr, Being grateful to the Father the rendering fit
us for the portion of the inheritance of the holies in the light [of
life;] v. 13 ; Gr, Who hath redeemed us out of the power of the
darkness, and transferred into the basileia of the son of the love
of him, v. 14, Through whom we have the redemption through the
blood of him, the remission of the sins : v. 15, Gr, Who is (a) like
ness [in that he was holy] of God the invisible, (a) first born of
every ktisis : v. 16 ; Gr, That through him be established the all,
those in the heavens, and those on the earth, the seen and the not
seen, . . . the all dia, through, him [i. e, through the word, said to
have become incarnate in him], and eis, to, or, for, him were
created: v. 17 ; Gr, And he is pro, before, all [pro is used of ex
cellence, eminence, says Donnegan,] and the all en, through, with
respect to, him is brought together, or, put in order.
Col. 1:18; see p. 552,-3.
Col. 1 : 22 ; Gr, En, through, the soma [living body, of course]
of the flesh of him, dia, by means of, the death parastesai, to place
you beside, holy and free from blame and irreproachable in pres
ence of him [God, see the preceding verses].
Col. 1 : 23, 26, 27 ; read them in E. V.
Col. 3 : 3, 4 ; Gr, For, dead ye, [i. e, when you shall be dead],
and the life of you is [for will be] hid together with the Christ
[with that of the Christ] in God. Ver. 4 ; When the Christ phane-
roth'e, shall be shown, then also you sun, together with, in com
pany with, accompanied by, him, will be shown in glory.
1 Thes. 3: 13 • Gr, For the to make fixed of you the hearts
unblameable in holiness in presence of the God and Father of us,

620 THEOLOGY OF THE BIBLE.
at the appearing of the Master of us Jesus Christ with all the holies
of him. [Where from ? The dead holies, we know, are all in their
graves.] 1 Thes. 4:13, 14, see p. 351, 352 ; Gr, . . . God will bring sun,
in company with, together with, accompanied by, him [Jesus. He
and they, therefore, must be brought from the same place, the
grave, — death.]
1 Thes. 4:15; Gr, For this to you we say through word of
kurios, that we the living the surviving to the appearing of the
kurios not shall be beforehand with those lain down to rest, or,
sleeping : v. 16 ; Gr.,'That he the kurios, en keleusma, at (an) order,
with sound of archangel, — chief announcer, — yea, with trumpet of
God [i. e, as with trumpet of God : a comparison : I presume no
one supposes that God uses a trumpet] shall alight from out of
ouranos, [It is said, E. V, " He was taken up and a cloud received
Him out of their sight : " the language, that he would alight from
out of ouranos is therefore very appropriate], and the dead in
Christ shall be raised first : [i. e, that will be the first thing in
order of time] : v. 17 ; Gr, Thereupon we the living surviving, at
the same time with them shall be ravished on, or, in, clouds at, or,
in, apantesis, [a noun,] (a) meeting, of the Kurios in aera, air, at
mosphere, [i. e, above ground,] and so continually with Kurios we
shall be, — exist. [The dead raised to life will be ravished with
delight on coming into the air, — atmosphere ; and the then surviv
ing holies will with them be ravished. Paul can hardly mean here
more than he means in 2 Cor. 12 : 2, 3, 4 ; given, p. 495, 6 : especi
ally as nothing is said about coming down again out of the air : from
the E. V. it might seem that they were to be always with the kurios
in the air.] Whately gives the sense of v. 15 thus : " those who are
alive shall not prevent, that is precede or be beforehand with those
of the faithful who are in the grave ; but that the dead in Christ
shall rise first, that is, the first thing in order of time," &c.
Whately further shews, p. 138, 139, 140, of his book, that there
will be but one resurrection.
1 Thes. 5 : 23 ; see p. 298. 2 Thes. 2:13; see p. 424.
1 Tim. 1:1; Gr, Paul apostolos of [i. e, concerning] Jesus
Christ, the hope of us, v. 15 ; Gr, . . . that Christ Jesus came into
the world sinful, prone to fault, sosai, [from sozo, before given] of
whom first, or, chief, am I : Margin to E. V, " am, the present,
may mean, was, the past." — Ed.
1 Tim. 1:16; Gr, . . . I . . . for (a) representation beforehand

THEOLOGY OF THE BIBLE. 621
of them that should believe on him eis, for, in order to, (a) life
eternal. [Recollect, reader, that if Christ had not died and been
raised from the dead there would have been no resurrection. Did
he die to raise the unjust to an eternity of misery ?]
1 Tim. 4:10; Gr  because we have hoped upon God living,
who is soter (a) Recoverer, Restorer, Saviour, of all men, especially
of believing. [God is soter in one sense to all, by offering restora
tion, salvation, to all ; but especially of them who accept the offer,
by believing on his anointed.]
1 Tim. 5:12; Gr, Having krima, condemnation,' penalty, sen
tence [of death as a finality], because, &c. : Lat, damnatio, con
demnation : Ital, condemnation : Rh, and E. V, Having damna
tion. [One may be said to have, and to be now having, condem
nation, sentence of death. All, while in sin, are said to be con
demned already. But Orthodoxy's damnation, — continuous eter
nal infliction — no one can be said to be having.]
1 Tim. 6 : 12; Gr, Contend the good contest of the faith, lay
hold of the eternal life ; [the figure is, a contest in a race where
the prize is in full view ; the winner laying hold of it.]
1 Tim. 6 : 14, 15, 16 ; Gr, . . . until the appearance of the kuri
os, master, of us Jesus Christ, hen [in the accusative], which [ap
pearance] the blessed and only sovereign [God] will show . . . who
alone having immortality.
1 Tim. 6:19; Gr, . . . that they may lay hold of the eternal
life. 2 Tim. 1 : 10 : see p. 327, 8, 9.
2 Tim. 2:10; Gr, . . . that also they tuchosi, may obtain, so-
teria, recovery, restoration, which through Christ Jesus, [restora
tion", recovery from the grave,— death.] Ver. 11 ; Gr, ... for if
we die with [the Christ,] also we shall live with [him ; be recover
ed with him from aeath].
2 : Tim. 4:1" Gr, Implore, or, appeal, therefore I, before God,
and the Master Jesus Christ the mellontos, [from mello, which ex
presses the future ; see Donnegan,] the hereafter destined, krinein,
to discriminate, or, judge, living and dead kata, by, the appearance
of him and the basileia, sovereign rule, royalty, government, of
him. [Paul appeals before God, and as if in presence of the Christ
as already present. To discriminate, or, judge, dead, can mean
only to discriminate among dead ; some to be raised to life ; others
not :' if all were raised to life, it would not be judging dead, but
living. The Lat. of this v. gives, by his coming and his rule, or,
o-overnment : Rh, by his coming and his kingdom : Ital, at his

622 THEOLOGY OF THE BIBLE.
appearance and at his kingdom : E. V, at his appearing, and his
kingdom. 2 Tim. 4:8; read the E. V. *[Paul had no idea of living again
until that day. And Whately, citing this v. as given in the E. V,
says, it is just as Paul, or any other sincere Christian, would ex
press himself if he believed he was not to live again until that day].
2 Tim. 4: 18 ; Gr, . . . and sosei, will bring back, save, from
death, me eis, into, or, for, the sovereign rule the celestial of him :
[i. e, the sovereign rule of, proceeding from, the heavens, equiva
lent to, from God, as we have before seen.]
Titus 1: 1, 2; Gr, Paul, . . . and acknowledgment of truth
which according to godliness, v. 2, epi, upon, or, in order to, (Lat,
for ; Rh, unto ; Ital, in, for, or, upon ; E. V, in ; Margin, for,)
(a) hope of (a) life eternal, which promised the not lying God be
fore times of long duration, v. 3, Gr, Hath shown, but, or, indeed,
in times proper the logos, word, of him, en, through, announcement
by herald which am entrusted I, according to command of soter of
us, God, v. 4, Gr, to Titus genuine son by (a) common faith, joy,
compassion, peace of mind, from God Father, also [from] Master
Jesus Christ, the soter of us. [If soter can be here applied to the
Christ, it is to him as the instrument, by means of whom, &c, as
before seen ; but by putting (' also from Jesus Christ,' i. e, through
faith in him,) in parenthesis, we have God the soter, as in v. 3.]
Heb. 5:9; And being rendered perfect he [the Son] was made
to those lending ear to, or, following, him all, aitios, (a) ground,
or, origin, soterias aioniou, of recovery, restoration, eternal.
Heb. 6:2; Gr, ... of hands, te, both, of (a) resurrection of
dead, and of krima, condemnation, eternal : [i. e, by not being
raised.] Heb. 6 : 18, 19, 20 ; see p. 301, 2.
Heb. 9 : 27 ; Gr, . . . after that, krisis, (a) discrimination, final
issue. Rh, and E. V, after this the judgment. Heb. 9 : 28 ; Gr,
So also the Christ apax, once for all, offered, or, laid on, [as a sa
crifice,] to take up, or, bear, sins of many, a second time, apart
from sin, he shall be seen by them having expected, or, accepted,
him [in their life time] eis, in, at, soteria, recovery, restoration
[from death, — the grave.] Heb. 10 : 39 ; see p. 302, 3.
Heb. 11 : 35 ; Gr, Obtained women by (a) resurrection the dead
of them : others, but, were bastinaded, not accepting the redemp
tion, the release by ransom, that a superior, or, better, resurrection
tuchosin, they might obtain : [better, is the comparative of good :
every resurrection will be good : but some who will be raised will

THEOLOGY OF THE BIBLE. 623
he superior to others ; as Paul shews in 1 Cor. chap. 15. I know
of no Scripture to which this verse may so properly allude as the
verses we gave from 2 Maccab, p. 253. Heb. 11 : 39, 40 ; see E.V.
James 1:10; Gr, But the rich, in the debasement of him, be
cause like (a) blossom of grass he shall pass away. Ver. 12 ; Gr,
Blessed (a) man who sustaineth trial,— temptation, because doki-
mos, acceptable, or, approved, having become, he shall obtain the
Stephanos, crown, prize, reward, of the life which hath promised the
Lord to them that love him.
1 Pet. 1:3; Praised, the God and Father of the Master of us
Jesus Christ, who [God] according to the much of him mercy has
begotten again us to (a) hope living dia, through, by means of, (a)
raising up again of Jesus Christ from among dead, v. 4; Gr, . . .
given attention to, or, watched for, en, at, or, in, ouranois [plural],
heavens, for you, v. 5, Gr, those through power of God watched, or
guarded, eis, for, soterian, recovery, restoration, ready to be dis
closed at time last. ,
1 Pet. 1:9; Gr, obtaining the end of your faith, soterean, re
covery, restoration, psuchon, of breaths.
1 Pet. 1 : 21 ; who dia, through, him [the Christ] believing in
God who raised him from among dead, and fame gave to him, so
that the faith of you and hope to be in God.
1 Pet. 3:7; Gr, as also being heirs together of (a) gift of life, &c.
2 Pet. 1:4; Gr, . . . that through these ye might be made par
ticipators of (a) divine, or, godlike, phusis, birth, or, nature, &c.
[We have before had, participators of the Christ ; who was pre
eminently divine, godlike ; being called the Holy One of God.]
2 Pet. 2:12; Gr, These, but, just like not-speaking animals by
birth [i. e, animals born not speaking], born to be caught and
destroyed, ... in, or, with, the destruction of them shall be ut
terly destroyed : [i. e, with the same destruction that befals such
animals.] Ver. 17; Gr, These are springs wanting water, clouds
by hurricane driven, to whom the darkness of the darkness [the
grave, as we have seen] for ever teteretai, is kept ; [i. e, maintained ;
the expression here is equivalent to that elsewhere used, shall never
see the light of life.] The ItaL, and Rh, are, to whom the mist of
darkness is reserved : the E. V. follows this.
1 John 2 : 25 ; Gr, And this is that promise which he promised
us, that life which eternal.
1 John 3 : 16 ; see p. 311 ; and 402, Milton.
1 John 5:11; Gr, And this is the testimony, that (a) life eter-

624 THEOLOGY OF THE BIBLE.
nal edoWen, offered, to us God : and this the life through the son
of him is : [God is called the Saviour, the Redeemer, all through
the Scripture.] Ver. 12 ; Gr, Who having the son, hath [will have]
that life : who not having the son of God, that life not hath [will
not have]. Ver. 18, 19, 20; v. 18, born of God. Ver. 19; Gr,
We know that of God we are, &c. Ver. 20 ; Gr, We know, in
deed, that the soh of God ekei [pluperfect of eiko], had appeared,
and hath given to us understanding that we may know the true
[God] : and we are in the true, en, through, the son of him Jesus
Christ : houtos, that, [i. e, the true through the son of him] is the
true God, and the life eternal : Lat, and Ital, that the son of God
came : Rh., and E. V, is come. [It is plain from the two verses
that the true God is distinguished from the Son.]
Jude, v. 13 ; Gr, ... to whom the darkness of the darkness for
ever is kept : see Pet. 2 : 17, before given.
Rev. 2:7; given, p. 497. Ver. 10 ; Gr, ... be believing until
death, and I shall give to, or, bestow upon, thee the Stephanos [see
James 1 : 12] tes, of that, or, the, life : [i. e, faith in me will obtain,
it] Rev. 3:5; Gr, Who being victorious . . . and I shall not
wipe out, or, cancel, expunge, the name of him from book tes, of
that, or, the, life, [as will be the names of those who believe not.]
Rev. 6:9; see p. 344, foot, Milton.
Rev. 6:11; see p. 314, 315, and the Catacombs of Rome.
Rev. 13:1; see E. V. ; Margin, " The description in this verse
resembles that given in Dan. 7 : 7, 19-25, of the Roman empire."
— Ed. Rev. 13 : 6 ; Gr., And he opened the mouth of him in blas
phemy towards God, to blaspheme the name of him, and the tent
of him [the heavens, as we have seen], and those en, as to, with re
gard to, the heaven dwelling in tents.
Rev. 13:7; see E. V. 13 : 8 ; Gr, And will salute reverently
to him, all the dwelling upon the earth, of whom not gegraptai,
are written, the names in the book tes, of that, life of [i. e, pro
ceeding from faith in] the lamb esphagmenou, immolated in sacri
fice, from foundation of world : [i. e, which, — who — from founda
tion of world was in due time to be immolated. Immediately after
the transgression Jehovah said, Gen. 3 : 14, 15 ; Pleb, v. 14, And
said Jehovah God to that nhsh, whispering, enchanting, hissing,
also defined, serpent, [a figurative representation of sin] ... v. 15 ;
Heb, . . . eua, he, [the seed of the woman,] shall . . . and thou shalt
. . . Gr, . . he shall : Ges, under shuph, for eua, gives, he : the Lat,
and the Douay, give, she shall crush thy head, and thou shalt lie

THEOLOGY OF THE BIBLE. 625
in wait for her heel : ItaL, and E. V, it shall bruise, &c. A note
between brackets,, under sJiuph, says, the passage does not apply
to man generally, but to Christ the seed of the woman : and in a
marginal note to the E. V. of Gen. 3:15 our Editors say, that " a
strong presumption " arises from the last clause of the E. V. verse
that the contest is to be understood to be between the Christ  the
seed of.the woman — and the original serpent himself, and not be
tween the Christ, — the seed of the woman — and the seed of the
serpent. Of course our Editors take the serpent to mean Ortho
doxy's Devil, and (thinking the idea that their Devil should have
seed to be heterodox) they thence draw their " strong presumption,"
above given.
Now our Editors have only to learn that the nhsh, whispering, en
chanting, represents sin, and to turn to the passages which represent
sin as conceiving and bringing forth, to learn that what Orthodoxy
calls the Devil — Satan — (i. e, sin — the adversary) has seed, in the
figurative language of Scripture ; and to learn that the contest be
tween their Devil and the Christ is a contest between sin — our sin
ful nature — and the Christ, or that holiness of which he was the
pre-eminent example, and which is to be sought and attained
through him. I cite but two passages : Rom. 7 : 4, 5 ; Gr, 4, . . .
for the to become, or, be born, you to another to, which, or, who,
from among dead having been raised, [i. e, who was raised from
among dead,] that ye might bring forth fruit to God. Ver. 5, Gr,
For when we were in the flesh, [i. e, in sin,] the pathemata, pas
sions, inclinations of love, of the sins ta, which, dia, during, the
law operated in the members of us eis, to, or, for, the to bring forth
fruit to the death. The Lat. in v. 4 is, that ye may be of another,
who out of dead rose again, &c. Ver. 5, . . . the passions of sins :
Ital, v. 4, . . . for to be to another, &c. Ver. 5, the passions of the
sins : Rh, v. 4, that you may belong to another, who is risen from
the dead, &c. Ver. 5, the passions of sins : see the verses in the
E. V, and see E. V. James 1 : 14, 15.
In a marginal note to Rev. 13:8 our Editors say, that to read
'from foundation of world' in connection with 'written' gives
Greater simplicity to the language of the verse, besides its accord
ance with chap. 17:8. Now the Gr. in 17 : 8 is, . . . of whom not
gegraptai, are written, [including, of course, not shall be ; gegrap-
tai is the same word used in 13: 8, and for which the Lat, Rh,
Ital. and E. V, there give, are not written,] the names upon the
book tes of that, or, the, life from foundation of world, &c. [The

626 THEOLOGY OF THE BIBLE.
lamb, and the book of that life through him, were both provided
from foundation of world : an atonement through the Christ was
in view from the beginning ; and the system is the same as if he
had been sacrificed immediately after the transgression. The bOok
of life, is a figure drawn from the book before referred to, kept by
the Jews.] And in 17:8, the Lat, Rh., and ItaL, give, whose
names are not written : the E. V. there gives, were not written.
The Ecclesiastics who gave us the E. V. were Calvinists ; and our
Editors, by adopting the word were, wrongly given in the E. V.
of 17 : 8, and by their marginal note to 13; 8, show that they are
given over to the theory of John Calvin, the man " who seized
Servetus, the author of the ' Christianismi Restitutio,' and in part
the discoverer of the circulation of the blood, when he happened
to be passing through Geneva, and committed him to the flames : "
a historical fact which I might have cited from other authors. I
cite the above from Draper, p. 491: adding; and that because
Servetus opposed his, Calvin's, theory, — a theory, as developed in
what are called the five points, the most horridly blasphemous
ever concocted in the brain of man.
Professor Hudson, formerly a preacher of Orthodoxy, but who
abandoned the system, in a work published by him says, he has
heard Presb. clergymen say, they dared not think on eternal pun
ishment lest they should disbelieve it.
The Rev. Doct. Theodore Clapp, in his autobiography says, he
had preached, at New Orleans, a zealous sermon for endless pun
ishment : that after the sermon, Judge W, who, says he, was an
eminent scholar, and had studied for the ministry, but relinquished
his purpose because he could, not find the doctrine of endless pun
ishment and kindred dogmas, asked him to make out a list of texts
in the Hebrew and Greek on which he relied for the doctrine.
The Doct. then gives a detailed account of his studies in search of
texts to give to the Judge. That he began with the Old Test, in
the Hebrew ; and prosecuted his study during that and the suc
ceeding year ; and yet that he was unable to find therein so much
as an allusion to any suffering after death. That in the dictionary
of the Hebrew language he could not discern a word signifying
hell, or a place of punishment in a future state. That he could not
find a single text, in any form of phraseology, which holds out
threats of retribution beyond the grave. That to his utter as
tonishment it turned out that Orthodox critics of the greatest ce
lebrity were perfectly familiar with these facts. That he was com-

THEOLOGY OF THE BIBLE. 627
pelled to confess to the Judge that he could not produce any He
brew text. But that still he was sanguine that the New Testa
ment would furnish what he had sought for without success in
Moses and the prophets. That he prosecuted his study of the Gr.
of the New Testament eight years. That the result was, that he
could not name a portion of it, from the first verse in Mat. to the
last of Rev., which, fairly interpreted, affirms that a part of man
kind will be eternally miserable. The Doctor concludes by saying :
It is an important, most instructive fact, that, he was brought into
his present state of mind (the repudiation of the dogma) by the
Bible only, — a state of mind running counter to all the prejudices
of his early life, of parental precept, of school, college, Theological
Seminary, and professional caste. [How could the Doctor expect
to find any such teaching in the New Test, after he discovered that
it was not found either in Moses or in any other of the prophets ?
And if he could have found any passage in his Greek of the New
Test, which might seem to teach what he could not find on so fun
damental a matter in Moses and the prophets, would he have ac
cepted it as genuine ?]
In Rev. 20 : 4, the Gr, . . the psuchas, breaths, of the beheaded,
means, them that were beheaded : we have seen all through Scrip
ture, breaths of men, for, men .
Rev. 20 : 5 ; Gr, But the rest of the dead [of what dead ? Of
dead who would be raised ; be children of the resurrection] — lived
not again . . . This, that resurrection which prote, first, (in rank,
or eminence, says Donnegan :) and v. 6 says, those shall be priests
of [concerning] God and of [i. e, concerning] the Christ.
Rev. 20 : 12, Gr, And I saw tous nekrous, dead [without our
article,] unimportant and powerful, or great, &c.
Rev. 20 : 13, given, p. 451.
Rev. 20: 14; And the death and the hades were cast, &c. :
ItaL, And the death and the inferno : Rh, And hell and death :
E. V, And death and hell : [The Rh. and E. V. could give death
without our article, in this verse, where the Gr. and Ital. use the
article ; but could not give dead without the article in v. 12, where
the Gr. and Ital. use the article,] v. 15 ; Gr, And if any one not
was found in the book tes, of that, or, the, life written, he was cast
into the limne, swamp, of the fire.
Whately, after giving the meaning of 1 Thes. 4 : 16, before
o-iven says, p. 140, he believes it is chiefly from chap. 20 and 2f
of Rev. that the idea has been drawn of a literal resurrection of

628 THEOLOGY OF THE BIBLE.
pious Christians before the final resurrection, — their splendid reign
with Christ in person for 1,000 years — the literal restoration of
Jerusalem, &c. He answers by saying: First, you should con
sider that this book is professedly, and throughout, prophetical ;
like those more ancient prophecies which foretold the coming of
the Christ. [See chap. 1 : 3 ; 22 : 7, 10, 18, 19. It is, if canonical,
a prophecy of things to take place on the earth.] Whately pro
ceeds : It is evidently fashioned on the model of the book of Daniel.
Secondly, that it is part of the character of the prophecies not to
be so framed as to be fully understood before the event ; but so as
to be interpreted by the event. After illustrating the nature of
Scripture prophecies, he says : that even looking to these prophe
cies (in Rev.) alone, they afford no ground for expecting a literal
first resurrection of saints, together with the rest of the events
spoken of. But it is more agreeable to the general character of
Scripture-prophecies, especially those relating to Christ's King
dom, to be, in their meaning, spiritual, rather than earthly and
carnal ; in their expression, figurative and obscure, rather than so
literal and plain that no perversity could misunderstand them.
A short time since, a gentleman showed me a notice in a news
paper of a book entitled, The Resurrection of the Dead, by Rev.
H. Mattison, D. D. I procured it. It was published 1866. Bishop
Simpson, in an Introduction, highly recommends it. I have read
it. I soon found that the author was only an E. V. scholar, and
that he was loaded with the dogma — the immortal soul. But the
first part of his third chap, afforded me great satisfaction. It gave
me a third witness to the testimony which the Catacombs of Rome
give of what primitive Christianity was. He says : These Cata
combs are the burial place of the early Christian martyrs during
the first three centuries of the Christian Church. He then gives
Bishop Kip's account of his visit to them. He quotes the Bishop
as saying : We were wandering among the dead in Christ : in that
subterranean city where are deposited the ashes of hundreds of
thousands who died in the faith of Christ, and whose remains were
deposited there by their friends and brethren of like precious faith.
Upon the slabs or the adjoining rock are numerous inscriptions
and symbols indicative as well of the faith of those who were buried
as of those who buried them. That some of these inscriptions date
back to less than 40 years after the crucifixion. That these in
scriptions furnish conclusive evidence, not only that the Christians
of that period believed in a resurrection, but that they looked for

THEOLOGY OF THE BIBLE. 629
a resurrection of the identical bodies laid in the tomb. Hence the
Phoenix, fabled as rising to life from its own ashes, is one of the
common symbols upon their tombs. That the cock, suggesting
the morning of the resurrection ; and a fish, or a sea-monster, eject
ing a man from his stomach, are often to be met with ; the latter
an allusion to Jonas, says the Bishop. That another symbol is, a
sculptured representation of the resurrection of Lazarus. That
though many of the inscriptions speak of the ' rest ' or ' sleep' of
the dead, they also speak of their future resurrection. " You will
arise ; a temporary rest is granted you." That a number of the
symbols represented the resurrection of Christ.
This witness, — Bishop Kip, like the other two witnesses whose
testimony we have before had, did not find a single inscription or
symbol that gives any countenance to the dogma — the immortal
soul, or the resurrection of the unjust. If he had, we may be sure
he would not have omitted to give it. The Bishop seems to have
seen the effect of the absence of any such inscription or symbol :
for he takes care afterwards to say : " So full was the hope of the
martyrs of the first three centuries of the Christian Church with the
idea of immortality for the body as well as the soul, that,&c." The
Bishop's word soul means, of course, Orthodoxy's immortal soul.
Thank you, Bishop. We don't want your Orthodoxy. You have
given us the testimony of the Catacombs : no word from you can
affect that.
The idea pervading Scripture is, restoration of mankind to the
state before the fall, in a repaired, renewed, earth and heavens.
Whately, p. 192, says: "The eternal habitation of the blest is de
scribed by the Apostle as ' new heavens and a new earth,' meaning
by ' heavens ' the air we breathe and sky over our heads, as he
means by ' earth' the place on which we dwell." In 2 Pet. 3 : 13,
Peter says: ' We look for new heavens and a new earth wherein
dwelleth [shall dwell, present for future,] righteousness : ' [i. e, a
righteous mankind ; where the Christ, or that righteousness of
which he was the pre-eminent example, shall reign. Orthodoxy's
system is, a touch for an instant on this planet, and thereby a
change into another kind of creature, to go to some other orb or
place • some to the orthodox hell, and some to the orthodox heaven.
A sinoie further remark as to the testimony of the Cata
combs : All know the character of the inscriptions put on tomb
stones of dead by immortal-soul believers. If the Christianity of
the primitive Christians had been that which afterwards came to

630 THEOLOGY OF THE BIBLE.
prevail and now. prevails, their inscriptions would necessarily have
been of the same character. That they are what they are is con
clusive proof that their Christianity was :
" The Just by Faith, shall live again."

The reader now has the result of more than twelve years faith
ful study. I believe that no work of the kind has ever been given
to the public. It seems to me that the mode adopted is the natural
and only sure mode of obtaining the true system taught in the
Bible. Books of so-called Theology, and of men's arguments and
inventions, have become so multiplied that a life time is not suffi
cient to read and compare the thousand and one different and con
tradictory views of men, on various points supposed to be involved
in the Theos-logos, — God-word — Theo-logy — of the Bible, but
which have really no foundation in God's word. The result has
been, and is to-day, what Draper well calls an " anarchy of sects."
And this result, now upon us, after so many centuries and such
unnumbered volumes of controversy, proves, that unless some such
mode be resorted to as has been adopted in this work, such books
and writings will become so numerous that, to use the hyperbole
of John, the world cannot contain them.
The more one reads of such books and writings, if he reads all
sides, the less he is able to come to any conclusion ; and he either
abandons in despair the whole subject of Theology, or he confines
his reading to books which argue for the tenets of the sect in con-,
nectiori with which he has been brought up. The past, then,
which is a teacher in reference to the future, instructs us that
men's arguments, though they should be continued through all
time, will lead to no beneficial result ; and proves, that there is but
one way to reach the truth : and that way is, to discard all the
different theories which different sects would impose upon us, and
set ourselves to an examination of the original Scriptures, just as
if no other Scriptures than those in which the God-word was ori
ginally given were ever written. They were written for all time ;
and should, therefore, be studied with all the care and interest
with which they would be if now first given for the very purpose
of putting an end to sect and controversy and giving unity to
the Church.

THEOLOGY OF THE BIBLE. 631
Have we any prospect that all or any of the sects will discard
their theories and resort to the original Scriptures in any proper
manner ? I see none, Within a short time past I asked a book
seller in New York if he had a translation of the Old Testament
from the Hebrew. He answered, yes. And what does the reader
suppose he handed to me ? It was a book in which the Hebrew
was printed in one column, in verses, and the English version, in
corresponding verses, in a parallel column. I told him I had the
Hebrew, and had the E. V, and therefore did not want the book.
I have since seen, in the same bookstore, another and more costly
edition of the same book: price $11. It is published by Samuel
Bagster and Sons, London. Now this book bears on its face the
affirmation that the E. V. of the Old Testament is a correct trans
lation from the Hebrew ; and so, the affirmation that it is alto
gether useless to study the Hebrew. Who but an E. V. Ortho-
doxist could ever have thought of causing the publication of
such a book ? And who that believes the affirmation it makes
on its face to be true will undertake the labour of studying the
Hebrew ?
After seeing the book above described, a relative at whose house
I frequently visit shewed me a book which he thought I would like
to see. I looked into it, and found that it contained the Greek of
the New Testament in one column and the E. V. of it in a parallel
column ; a similar publication to that above described in reference
to the Hebrew of the Old Testament. I told him what it was. His
wife, a remarkably intelligent lady, immediately said : It is a cheat.
And the book was laid aside as worthless. Both husband and wife
are members, in full communion, of a Presb. church. I have since
seen this same book for sale in the same bookstore in New York,
price, $3 50. It is published in London by the same Saml. Bagster
and Sons.
I have used the words ' the so-called Reformation.' Let us see
if what is called ' The Reformation ' is entitled to that name. The
so-called Reformation is dated A. D. 1517. Every work is to be
tried by its fruits. What was reformed by that work ? And what
fruits has it produced in the long period of 350 years ? On these
questions I content myself with giving a few extracts from the late
work of the Orthodox Shimeall. At p. 196 he says, it failed in
effectino- more than a very partial emancipation of Christendom

632 THEOLOGY OF THE BIBLE.
from the tyranny, spiritual and temporal, of the Papal See. And
in note E he says, it was content to limit itself to the remomal of
the grosser abuses and corruptions of bygone ages. In all this
Shimeall is undoubtedly correct : but it is also true, (and this takes
from that work all pretension of being a reformation in any im
portant sense,) that it left undisturbed all the paganism with which
Christianity had been corrupted, and with which it remains cor
rupted tp this day, in so-called Orthodoxy.
Next, as to its fruits. I take from the same author the following
statistics : The aggregate population of the earth is twelve hundred
and twenty-five millions. These may be divided, says he, into the
following religious systems, namely :
1. .Of Brahminieal Pagans, in Asia, . . . 650,000,000.
2. Of Mohammedans, in Asia and Africa, . 150,000,000.
3. Of Pagans, in a purely savage state, . 100,000,000.
4. Of Jews, the kingdom, of Judah, dispersed, 14,000,000.
In Christendom there are —
1. Of the Western, or Romish Church, . . 170,000,000.
2. Of the Eastern, or Greek Church, . . 60,000,000.
3. Of Protestants, throughout the world, . 80,000,000.
Total population, ..... 1,224,000,000.
He then says : It results from these statistics, first, That less than
one-fifth of the earth's population are included within the pale of
Christendom. Second, That of these latter, only about one-third
bear the Protestant name. Nor is this all. Third, computirig, as
we must, says he, the real numerical strength of Protestant Chris
tianity by the communion statistics of all the various branches of
the Protestant Church scattered over the world, they do not yield
a total of over 15,000,000 [of the 1,224,000,000.] On this view,
Shimeall exclaims : What a picture ! And well may we, in view
of the rapid and extensive progress of primitive Christianity within s
a very short time after the crucifixion, exclaim : What a picture !
What a picture, for the so-called Reformation ! What a picture
for so-called Orthodoxy ! And, further, this insignificant ' numeri
cal strength of communion statistics' of Protestantism is divided
into numberless discordant sects : each sect composed of women
and children more largely than of men ; not one of whom, or of the
Pastors, reads the Scriptures in the languages in which they were
written ! !