Neither Isaiah nor Ezekiel use the word Gever at all,, but we meet with it eight times in the prophecy of Jeremiah, and four times in the Book of Lamentations. The following are the most interesting examples :-Jer. 17. 5, 7, Cursed is the (mighty) man (Gever) that trusteth in man (Adam, the earthy).'. . . ‘Blessed is the (mighty) man that trusteth in the Lord.' Jer. 23. 9, ‘I am like a (mighty) man whom wine hath overcome.' With what force is the power of strong drink here delineated! Gever is also found in Jer. 31. 22, where the Lord says to the Virgin of Israel,' that he was about to create a new thing-'A woman shall compass a man.'

The word in its Chaldean form is used a few times in Daniel; see especially 8. 15, 'There stood before me as the appearance of a man.' Only three times is it to be found in the minor prophets, the most important passage being Zech. 13. 7, 'Awake, O sword, against my shepherd, and against the (mighty) man that is my fellow, saith the Lord of Hosts.' It has already been remarked that the word which marks the corruption of human nature is never used of the Messiah without some qualification; but the term by which man's greatness is represented is suitably introduced in this passage to describe Him who is the 'Fellow' of the Lord of Hosts, the Shepherd of His people, but who though mighty in Himself, was to be 'smitten.'

§ 15. It may be well to notice in conclusion the words which are etymologically related to Gever. There is the verb gavar, which is found in twenty-three places, and is usually rendered prevail; in Ps. 103. 11, and 117. 2, it is used of the moral efficacy and prevailing power of God's mercy.

1 Literally, a female shall compass (or encircle) a Mighty One.' The Virgin of Israel was to be drawn from her backsliding by the announcement of this new thing,' which was fulfilled when the Virgin Mary became a mother in Israel, and that Holy One that was born of her (or, as Father Simon renders it, that Being who was born Holy of her) was called the Son of the Highest.

$ 16.]

Rephaim and Nephilim.

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Gevir is used for lord' in Isaac's blessing, Gen. 27. 29, 37. Gevirah is sometimes used for a Queen; Gevereth for a mistress (rendered lady in Is. 47. 5, 7). Gevurah is rendered force, mastery, might, power, strength. Gibbor signifies mighty, and is frequently used both of God and man; it is found three times in the expression, the Mighty God,' namely, in Is. 9. 6, 10. 21, and Jer. 32. 18, passages which are deeply interesting in relation to the Deity of the Messiah.'

§ 16. The LXX has sometimes rendered Gibbor by yiyas, giant, as in Gen. 6. 4; Gen. 10. 8, 9; 1 Chron. 1. 10; Is. 3. 2, 13. 3; Ez. 32. 21. The general Hebrew name for a giant is not gibbor, which refers to might rather than stature, but Rephaim, Rephaites or sons of Raphah. The word used in Gen. 6. 4, and also in Num. 13. 33, is Nephilim, which is derived from the Hiphil or Causative form of Naphal to fall, and hence signifies tyrants, or those who make use of their power to cast down others. to cast down others. In the former of these passages the Vulgate has giants and Luther tyrants; in the latter the Vulgate has monsters, and Luther giants (Riesen).

See Chap. 2. § 12.

CHAPTER IV.

THE SOUL AND THE SPIRIT.

§ 1. Psychological distinctions recognised in the O. T.-§ 2. Nephesh, the soul or animating principle.—§ 3. The life-blood, the representative of the soul.-§ 4. The soul regarded as the centre of appetite and desire. -§ 5. General usage of the word.-§ 6. Teaching with regard to the soul in the N. T.-§ 7. Ruach, or the spirit; its primary and secondary meanings. § 8. Comparison of Ruach and Nephesh.-§ 9. The Spirit of God. § 10. Senses in which the word Spirit is used in the N. T.— § 11. Relationship between Christ and the Holy Spirit.-§ 12. Distinction between the work of the Spirit in the present and the former dispensations.- 13. The Seven Spirits of God.

§ 1. WHEN the writer of the Epistle to the Hebrews says that the word of God pierces to the dividing asunder of soul and spirit' (Heb. 4. 12), and when St. Paul prays that the 'body, soul, and spirit' of his converts may be preserved blameless (1 Thess. 5. 23), a psychological division of the immaterial part of human nature is drawn which is exactly similar to what we find running through the whole Old Testament. The Bible proceeds upon the supposition that there are two kinds of existence, which, for the convenience of the moment, may be called mind and matter; it appears to teach that matter originally proceeded from mind, not vice versâ; it tells us that the key to the mystery of the universe is to be found, not in the material substance of which it is composed, nor in the agents or influences which cause the phenomena of nature to follow one another in regular sequence, and which give rise to what we call Laws of Nature, but to a Master-mind, who plans all things by His wisdom, and sustains them by His power. The Scriptures

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Psychological Distinctions.

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bring the immaterial world very close to every one of us; and whilst we are all only too conscious of our relation to things fleeting and physical, the Sacred Record reminds us on every page that we are the offspring of the absolute and unchanging Source of all existence. A man is sometimes tempted to say, 'I will believe only what I see'; but the first puff of wind or the first shock of electricity tells him that he must enlarge his creed. If he still stops short by asserting his faith only in the forces which affect matter, he will find himself confronted by the fact that the matter which composes the human frame becomes by that very circumstance subject to forces and influences to which all other matter is a stranger. He finds a world within as well as a world without, and he is compelled to acknowledge that his physical frame is the tenement of a super-physical existent being which he calls self, and which is on the one hand a recipient of knowledge and feeling obtained through the instrumentality of the body, and on the other hand an agent, originating and, as it were, generating a force which tells upon the outer world, and enables him to play a part in existence.

It is in respect to this inner life and its workings that man is the child of God. His structure is of soil, earth-born, allied with all physical existence, and subjected to the laws of light, heat, electricity, gravitation, and such like, as much as if it were so many atoms of vegetable or mineral matter. But the immaterial existence which inhabits that structure, investing it with consciousness, flooding it with sensibilities, illuminating it with understanding, enabling it to plan, to forecast, to rule, to make laws, to sympathise, to love,-this ego, this pulse of existence, this nucleus of feeling and thought and action, is a sunbeam from heaven, a denizen of an immaterial sphere of being, ordained by God its Father to live and grow and be developed within the tabernacle of flesh.

§ 2. The Hebrew equivalent for the word 'soul' is Nephesh (v), which answers to Yuxń in the Greek. The cognate verb Naphash, to refresh, is found in Ex. 23. 12, 31. 17, and 2 Sam. 16. 14. Nephesh has various shades of meaning and of rendering which must be gathered as far as possible under one or two heads. The soul is, properly speaking, the animating principle of the body; and is the common property of man and beast. Thus, in Lev. 24. 18, we read, 'He that killeth a beast shall make it good; beast for beast'; this is literally He that smiteth the soul of a beast shall recompense it; soul for soul.' It is also used with respect to the lower animals in Gen. 1. 21, 24, 2. 19, 9, 10, 12, 15, 16, and Lev. 11. 46; in these passages it has been rendered creature.

In some passages in the Pentateuch nephesh has been rendered anyone'; the word is thus used in an indefinite sense, the soul representing the person, as when we speak of a city containing so many thousand souls.' Perhaps, however, we should do wrong if we were to attribute an indefinite sense to the word in Scripture. The following are instances which may enable us to decide the point :-Lev. 2. 1, 'When any (lit. 'a soul') will offer a meat offering'; Lev. 24. 17, ‹ He that killeth any man,' lit. that smiteth any soul of man the soul representing the life; Nu. 19. 11, 'He that toucheth the dead body of any man shall be unclean seven days,' lit. 'he that toucheth the dead (part) of any soul of a man (Adam) shall be unclean seven days'; verse 13, Whosoever toucheth the dead body of any man that is dead,' lit. 'the dead (part) of a soul of a man that has died,' 'and purifieth not himself, defileth the tabernacle of the Lord'; 31. 19, Whosoever

1

1 Since the body is the tabernacle of the soul, there may be more significance than at first sight appears in this injunction. The untenanted tabernacle is unclean, because death is the result of sin, and he that touches it identifies himself by contact with its uncleanness, and so he pollutes the Lord's tabernacle, of which the human body is, in one sense, the antitype.