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October 30, 2022 |
| 3 Breaths | ||
The Bible uses 3 words to describe the nature of mankind. These words are different and do not share a root word. Each one is, at least sometimes, translated as "breath". In this study we'll look at those words and what they tell us.
The Hebrew versions of these words are Ruach, Nephesh, and Neshamah. We see two of them first appear early in Genesis.
Then the Lord God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being. (Genesis 2:7)
The word "breath" is Neshamah and the word "being" is Nephesh. Therefore, given an already formed man (who is not alive), when the Neshamah (breath) of life is breathed into it, it becomes a living Nephesh (soul)
Later on we will see that man also has a Ruach or spirit. We assume that the Ruach was already formed with man, before the Neshamah was added to give man life.
In summary then, a man has a body, a Ruach, and the Neshamah. The word Nephesh is commonly used to refer to that combination. Nephesh is also commonly translated as soul.
Because the Ruach was formed with the man, it seems sensible to think that the Ruach is a personal, individual thing, as the body is. The Neshamah would then be shared, something found in all mankind. That's sensible but it stretches the text a little. Many people have considered how all of this works and agreement is not good.
The Neshamah we have is also in common with all animals. We see that in Genesis 6:17 when God says the flood will also destroy all the animals (though not fish). In that verse God says he will destroy everything that has the breath of life.
The Hebrew word Ruach becomes Rukhah in Aramaic. It has the same meanings in both languages.
The New Testament uses this word in this way to refer to the:
Yeshua cried again with a loud voice, and his Spirit (Rukhah) departed. (Matthew 27:50)
And her spirit (Rukhah) returned, and at once she arose, and he commanded them to give her food. (Luke 8:55)
And they were stoning Estephanos as he prayed and said, “Our Lord Yeshua, accept my spirit (Rukhah)! (Acts 7:59)
From these verses we see that death results in the departure of the Ruach (Rukhah). Being restored to life results in the return of the Ruach
Steven understands that the departing spirit will, at some future time, be (or not be) accepted by Jesus.
Because the Messiah also died once for the sake of our sins, the righteous one in the place of sinners, to bring you to God, and he died in body and lived in his Spirit (Rukhah). (1 Peter 3:18)
This verse makes it clear that, when the body dies, we live in (as) our ruach.
Yeshua knew in his Spirit (Rukhah) that they were thinking these things in themselves (NaaPHShaA) (Mark 2:8)
Jesus knew this in his spirit, not his body, mind, or other part.
See my hands and my feet, that it is I; touch me and know that a ghost (Rukhah) does not have flesh and bones, as you see that I have. (Luke 24:39)
In this curious verse, Jesus does not deny that they could have seen a ghost or spirit. He only says that a spirit does not have a body.
The New Testament uses this word in this way to describe a natural wind. One example of that is the wind that Jesus calms when he and his disciples are on the see of Galilee.
The New Testament uses this word in this way to describe a monologue. This could be a speech to convince someone or a defense against an accusation.
In English we describe this as long winded, which uses the same metaphor of wind
The New Testament uses this word in this way to describe a personal attitude or aptitude. For example, a person with a "spirit of patience" is a person who is able to be patient or intent on being patient. Another example comes in this verse.
This man had been taught the way of the lord Yahweh and he was fervent in spirit (Rukhah) (Acts 18:25)
The Hebrew word Nephesh becomes Naphsha in Aramaic. It has the same meanings in both languages.
The New Testament uses this word as a reflexive pronoun in the same way that English uses the word self in himself, herself, themselves, etc... It can also be used as "itself" which is important to show that it can be used with non-living things.
An example of a sentence with a reflexive pronoun is "I did it myself". The reflexive pronoun "myself" refers back to the noun "I".
The New Testament uses this word in this way to describe an entity. We use the word "soul" in similar ways, "The 40 souls aboard the ship perished". When use "souls" that way, we aren't just referring to people but also to their lives being lost. The word refers to both the physical body and the metaphysical life.
Thus, "soul" is used. though rarely, to speak about a part of the body, mind, spirit, life combination.
The word almost always refers to a living person or persons but there is one case where it refers to persons in Sheol.
And he preached to those souls (NaaPHShaA) who were held in Sheol, (1 Peter 3:19)
One verse uses this word to talk about bringing life to your soul. In a case like that the word used for "life" is not the same as this and we can see the difference between life and soul-life.
Let him know that he who turns a sinner from the error of his way gives life to his soul (NaaPHShaA) from death and blots out the multitude of his sins. (James 5:20)
And he is not served by the hands of men, and he has no need of anything, because he gives every person life and a soul (NaaPHShaA). (Acts 17:25)
It does not refer to a soul as North American usage defines the word. It does not refer to spirits, specifically, although it can as mentioned above.
Take my yoke upon you and learn from me, for I am peaceful and meek in my heart and you will find rest for your souls (NaaPHShaA). (Matthew 11:29)
Jesus is speaking of a present rest for the body / mind / spirit specifically. He could also be including a future rest for the spirit. He is not though speaking only of a future rest for the spirit.
But when Yeshua saw that she wept and those Jews who had come with her weeping, he was powerfully moved in his spirit (Rukhah) and his soul (NaaPHShaA) was moved. (John 11:33)
This is one of the few cases where both Ruach and Nephesh appear in the same verse and relate to each other. The text is saying that he was moved first in his spirit and that moved his soul. Because spirit is part of the soul (body / mind / spirit) what is said here could only be interpreted that way.
Thus also it is written: "Adam the first man was a living soul (NaaPHShaA); the last Adam - The Life Giver Spirit (Rukhah). (1 Corinthians 15:45)
Jesus contrasts a soul, which was given life, with the Spirit of Jesus, which gives life.
But the God of peace shall make all of you perfectly holy and shall keep your whole spirit (Rukhah), soul (NaaPHShaA) and body without fault for the arrival of Our Lord Yeshua the Messiah. (1 Thessalonians 5:23)
It's hard to know how to interpret this. He says "whole", which seems to indicate a unity made of the listed parts. So it would be odd to think that "soul" refers to body, mind, spirit, and life. Logically, "soul" would be a reference to the mind or to life.
The Hebrew word Neshamah becomes Nesmah in Aramaic. It has the same meanings in both languages.
This word is not used in the New Testament. It may be that the word wasn't needed because breath of life was, by then, being shortened to only life. The section above for Nephesh shows references to the word "life" that do not come from using Nephesh.
Some suggest Naphsha became that reference to breath of life. This is unlikely though because Nesmah is used in the Aramaic translation of the Old Testament that was done shortly before Jesus' time.