The ancients supposed the soul, or rather the animating principle of life, to reside in the breath, that it departed from the body with the breath. Hence the Hebrew and Greek words which, when they refer to man, in our Bibles are translated "soul," are usually rendered "life" or breath" when they refer to animals, Ge 2:7; 7:15; Nu 16:22; Job 12:10; 34:14-15; Ps 104:29; Ec 12:7; Ac 17:25.

But together with this principle of life, which is common to men and brutes, and which in brutes perishes with the body, there is in man a spiritual, reasonable, and immortal soul, the seat of our thoughts, affections, and reasonings, which distinguishes us from the brute creation, and in which chiefly consists our resemblance to God, Ge 1:26. This must be spiritual, because it thinks; it must be immortal, because it is spiritual. Scripture ascribes to man alone understanding, conscience, the knowledge of God, wisdom, immortality, and the hope of future everlasting happiness. It threatens men only with punishment in another life, and with the pains of hell. In some places the Bible seems to distinguish soul from spirit, 1Th 5:23; Heb 4:12: the organ of our sensations, appetites, and passions, allied to the body, form the nobler portion of our nature which most allies man to God. Yet we are to conceive of them as one indivisible and spiritual being, called also the mind and the heart, spoken of variously as living, feeling, understanding, reasoning, willing, etc. Its usual designation is the soul.

The immortality of the soul is a fundamental doctrine of revealed religion. The ancient patriarchs lived and died persuaded of this truth; and it was in the hope of another life that they received the promises. Compare Ge 50:22; Nu 23:10; 1Sa 28:13-15; 2Sa 12:23; Job 19:25-26; Ec 12:7; Heb 11:13-16. In the gospel "life and immortality," and the worth of immortal souls, are fully brought to light, Mt 16:26; 1Co 15:45-57; 2Ti 1:10. To save the souls of men, Christ freely devoted himself to death; and how does it become us to labor and toil and strive, in our respective spheres, to promote the great work for which He bled and died!

The use of the term in the OT (Heb. nephesh) for any animated being, whether human or animal (Ge 1:20 'life,' Ge 2:7), must be distinguished from the Greek philosophical use for the immaterial substance which gives life to the body, and from the use in the NT (Gr. psyche) where more stress is laid on individuality (Mt 16:26 Revised Version margin). As the Bible does not contain a scientific psychology, it is vain to dispute whether it teaches that man's nature is bipartite (body and soul or spirit) or tripartite (body and soul and spirit): yet a contrast between soul and spirit (Heb. r

SOUL, that immortal, immaterial, active substance or principle in man, whereby he perceives, remembers, reasons, and wills. See MATERIALISM.