denotes "the breath, the breath of life," then "the soul," in its various meanings. The NT uses "may be analyzed approximately as follows:
(a) the natural life of the body, Mat 2:20, Luk 12:22, Act 20:10, Rev 8:9, Rev 12:11; cp. Lev 17:11, 2Sa 14:7, Est 8:11; (b) the immaterial, invisible part of man, Mat 10:28, Act 2:27; cp. 1Ki 17:21; (c) the disembodied (or "unclothed" or "naked," 2Co 1:5-4) man, Rev 6:9; (d) the seat of personality, Luk 9:24, explained as : "own self," Luk 9:25, Heb 6:19, Heb 10:39; cp. Isa 53:10 with 1Ti 2:6; (e) the seat of the sentient element in man, that by which he perceives, reflects, feels, desires, Mat 11:29, Luk 1:46, Luk 2:35, Act 14:2, Act 14:22; cp. Psa 84:2, Psa 139:14, Isa 26:9; (f) the seat of will and purpose, Mat 22:37, Act 4:32, Eph 6:6, Phi 1:27, Heb 12:3; cp. Num 21:4, Deu 11:13; (g) the seat of appetite, Rev 18:14; cp. Psa 107:9, Pro 6:30, Isa 5:14 ("desire"); Isa 29:8; (h) persons, individuals, Act 2:41, Act 2:43, Rom 2:9, Jam 5:20, 1Pe 3:20, 2Pe 2:14; cp. Gen 12:5, Gen 14:21 ("persons"); Lev 4:2 ('any one'); Eze 27:13; of dead bodies, Num 6:6, lit., "dead soul;" and of animals, Lev 24:18, lit., "soul for soul;" (i) the equivalent of the personal pronoun, used for emphasis and effect:, 1st person, Joh 10:24 ("us"); Heb 10:38; cp. Gen 12:13, Num 23:10, Jdg 16:30, Psa 120:2 ("me"); 2nd person, 2Co 12:15, Heb 13:17, Jam 1:21, 1Pe 1:9, 1Pe 2:25; cp. Lev 17:11, Lev 26:15, 1Sa 1:26; 3rd person, 1Pe 4:19, 2Pe 2:8; cp. Exo 30:12, Job 32:2, Heb. "soul," Sept. "self;" (j) an animate creature, human or other, 1Co 15:45, Rev 16:3; cp. Gen 1:24, Gen 2:7, Gen 2:19; (k) "the inward man," the seat of the new life, Luk 21:19 (cp. Mat 10:39); 1Pe 2:11, 3Jo 1:2.
"With (j) compare a-psuchos, "soulless, inanimate," 1Co 14:7.
"With (f) compare di-psuchos, "two-souled," Jam 1:8, Jam 4:8; oligo-psuchos, "feeble-souled," 1Th 5:14; iso-psuchos, "like-souled," Phi 2:20; sum-psuchos, "joint-souled" (with one accord"), Phi 2:2.
"The language of Heb 4:12 suggests the extreme difficulty of distinguishing between the soul and the spirit, alike in their nature and in their activities. Generally speaking the spirit is the higher, the soul the lower element. The spirit may be recognized as the life principle bestowed on man by God, the soul as the resulting life constituted in the individual, the body being the material organism animated by soul and spirit.
"Body and soul are the constituents of the man according to Mat 6:25, Mat 10:28, Luk 12:20, Act 20:10; body and spirit according to Luk 8:55, 1Co 5:3, 1Co 7:34, Jam 2:26. In Mat 26:38 the emotions are associated with the soul, in Joh 13:21 with the spirit; cp. also Psa 42:11 with 1Ki 21:5. In Psa 35:9 the soul rejoices in God, in Luk 1:47 the spirit.
"Apparently, then, the relationships may be thus summed up 'Soma, body, and pneuma, spirit, may be separated, pneuma and psuche, soul, can only be distinguished' (Cremer)."* [* From notes on Thessalonians, by Hogg and Vine, pp. 205-207.]
