Old Testament

“O Soulo Mio”: The Term נפש (Nephesh) and Its Significance for the Doctrine of Man

The Hebrew word נפש (nephesh) is important for the Old Testament (and biblical) doctrine of man. The term appears over 750 times in the OT and is translated in the Authorized Version most frequently as “soul,” “life,” “person,” “creature,” or “-self.” It is found in all OT genres (narrative, poetry, prophecy, etc.) and may have either a literal or metaphorical sense.

Old Testament Usage

A nephesh can be living or dead. It can be counted as an individual entity or distinguished from other individual entities. A human being or an animal may be distinguished as a nephesh. When predicated of humans, a nephesh can think, feel, desire, act, and sin. One commonly finds a plea for the deliverance of one’s nephesh from danger or death in the Psalms. Keeping these observations regarding the syntactic and semotactic environment of nephesh in view is essential for establishing a proper semantic value for nephesh and for developing a proper OT anthropology.

The word nephesh is predicated of human beings in primarily two ways. Less commonly, the term refers to the animating principle of a physical entity, that is, “breath” (Gen. 35:19; 1 Kings 17:21; Job 41:13) or the existential quality or state of “life” (Gen. 9:4; 19:17; Lev. 17:11; Deut. 9:23; 1 Sam. 20:1).

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The Old Testament Is Dying: An Interview with Brent A. Strawn

Old Testament Criticism and New Testament Christianity

(About this series)

CHAPTER I - OLD TESTAMENT CRITICISM AND NEW TESTAMENT CHRISTIANITY

BY PROFESSOR W. H. GRIFFITH THOMAS, D. D., WYCLIFFE COLLEGE, TORONTO, CANADA

A large number of Christians feel compelled to demur to the present attitude of many scholars to the Scriptures of the Old Testament. It is now being taught that the patriarchs of Jewish history are not historic persons; that the records connected with Moses and the giving of the law on Sinai are unhistorical; that the story of the tabernacle in the wilderness is a fabricated history of the time of the Exile; that the prophets cannot be relied on in their references to the ancient history of their own people, or in their predictions of the future; that the writers of the New Testament, who assuredly believed in the records of the Old Testament, were mistaken in the historical value they assigned to those records; that our Lord Himself, in His repeated references to the Scriptures of His own nation, and in His assumption of the Divine authority of those Scriptures, and of the reality of the great names they record, was only thinking and speaking as an ordinary Jew of His day, and was as liable to error in matters of history and of criticism as any of them were.

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One Isaiah

(About this series)

CHAPTER V  ONE  ISAIAH

BY PROFESSOR GEORGE L. ROBINSON, D. D., MCCORMICK THEOLOGICAL SEMINARY, CHICAGO, ILLINOIS

“For about twenty-five centuries no one dreamt of doubting that Isaiah the son of Amoz was the author of every part of the book that goes under his name; and those who still maintain the unity of authorship are accustomed to point, with satisfaction, to the unanimity of the Christian Church on the matter, till a few German scholars arose, about a century ago, and called in question the unity of this book.” Thus wrote the late Dr. A. B. Davidson, Professor of Hebrew in New College, Edinburgh, (Old Testament Prophecy, p. 244, 1903).

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Book Review - Warfare in the Old Testament

I was born in 1981 and the last war on American soil was World War II, which ended in 1945. If you do not count the wars since then in which America has been involved overseas, my lifetime has been war-free. Though both my grandfathers served in the military, neither my father nor I have served in any capacity. Wars and small battles, as real as they are, have been the stuff of TV for me. I have read about them in the paper, heard about them on the radio and I can distinctly remember watching live footage of Desert Storm.

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