Nature of Man, Dr. Hales on Immortality Only in Christ.—But when it is said that man was made “an heir” of immortality, “according to the hope of eternal life” (Titus 3:7), this is not to be understood as being derived from any inherent virtue in his nature; as if the spirit or mind was necessarily immortal, according to the arrogant notions of heathen philosophers, and philosophizing divines of their school. The divine sentence pronounced on Adam, “Dust thou art, and unto dust shalt thou return” (Genesis 3:19), included the dissolution of the spirit also.... “And this, I say,” says St. Paul, “that flesh and blood [or mankind, Matthew 16:17] are not able [naturally] to inherit the kingdom of God, neither shall corruption inherit incorruption:” in order to this end, a great and sudden change is to be wrought in both soul and body; for the apostle proceeds, “Behold, I tell you a mystery: We shall not all sleep [an eternal sleep, in death], but shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet (for the trumpet shall sound), and the dead shall be raised incorruptible, and we shall be changed: for this corruptible [body] must put on incorruption, and this mortal [soul] put on immortality.” 1 Corinthians 15:50-53. “Eternal life, indeed, is the free gift of God, through Jesus Christ our Lord” (Romans 6:23); “Who illustrated life and incorruption both by the gospel” (2 Timothy 1:10), which he preached (John 6:68; 20:21); and by the example of his own resurrection, in a glorified body, as “the first fruits,” the sample and the pledge, of “the resurrection of the just,” to “glory, honor, and immortality.” 1 Corinthians 15:20-23; Luke 14:14; Romans 2:7; Colossians 3:1-4.—“A New Analysis of Chronology and Geography,” Rev. William Hales, D. D. (Church of England, in Ireland), Vol. II, pp. 5, 6. London: C. J. G. & F. Rivington, 1830.SBBS 314.10

Note.—The Greek word aphthartos (immortal, incorruptible) occurs as follows: Romans 1:23; 1 Corinthians 9:25; 15:52; 1 Timothy 1:17; 1 Peter 1:4, 23; 3:4. The word athanasia (immortality) occurs: 1 Corinthians 15:53, 54; 1 Timothy 6:16. The word aphtharsia (immortality, incorruption, sincerity) occurs: Romans 2:7; 1 Corinthians 15:42, 50, 53, 54; Ephesians 6:24; 2 Timothy 1:10; Titus 2:7.—Eds.SBBS 315.1

Nature of Man, Greeks Received Doctrine of Immortality of Soul from Egypt.—The Egyptians ... were also the first to broach the opinion that the soul of man is immortal, and that when the body dies, it enters into the form of an animal which is born at the moment, thence passing on from one animal into another, until it has circled through the forms of all the creatures which tenant the earth, the water, and the air, after which it enters again into a human frame, and is born anew. The whole period of the transmigration is (they say) three thousand years. There are Greek writers, some of an earlier, some of a later date, who have borrowed this doctrine from the Egyptians, and put it forward as their own.—Herodotus, book 2, chap. 123 (Vol. I, p. 177). Everyman’s Library edition.SBBS 315.2

Nature of Man, Clarke on “Living Soul.”—Nephesh chaiyah: a general term to express all creatures endued with animal life, in any of its infinitely varied gradations.—Dr. Adam Clarke’s Commentary on Genesis 1:24, Vol. I, p. 35. New York: Phillips & Hunt, 1833.SBBS 315.3

Note.—This is the term used in Genesis 2:7, of man; also of animals in Genesis 1:20, 21, 24, 30.—Eds.SBBS 315.4

Nature of Man, Dr. Kitto on “Living Soul.”—And Jehovah God formed the man (Heb., the Adam) dust from the ground, and blew into his nostrils the breath of life; and man became a living animal.... Some of our readers may be surprised at our having translated nephesh chaiyyah by “living animal.” There are good interpreters and preachers, who, confiding in the common translation, “living soul,” have maintained that here is intimated a distinctive pre-eminence above the inferior animals, as possessed of an immaterial and immortal spirit. But, however true that distinction is, and supported by abundant argument from both philosophy and the Scriptures, we should be acting unfaithfully if we were to affirm its being contained or implied in this passage.—Religious Encyclopedia, John Kitto, D. D., art. “Adam,” p. 58. Edinburgh: Adam and Charles Black, 1862.SBBS 315.5

Nature of Man, Professor Bush on “Living Soul.”—The phrase “living soul” is in the foregoing narrative repeatedly applied to the inferior orders of animals, which are not considered to be possessed of a “soul” in the sense in which that term is applied to man. It would seem to mean the same, therefore, when spoken of man that it does when spoken of beasts; viz., an animated being, a creature possessed of life and sensation, and capable of performing all the physical functions by which animals are distinguished, as eating, drinking, walking, etc.... Indeed, it may be remarked that the Scriptures generally afford much less explicit evidence of the existence of a sentient, immaterial principle in man, capable of living and acting separate from the body, than is usually supposed.—Prof. George Bush, Notes on Genesis 2:7. 1840.SBBS 316.1

Nature of Man, Adam’s Mortality Shown.—The expression, “living soul,” as used in Genesis, is often taken to indicate an order of being superior to the brute, and is the text of many an argument to prove the immortality of the soul. The incorrectness of this assumption will be readily seen by referring to Genesis 1:20, 21, 24, and elsewhere, in which passages the words translated “living soul” are applied also to the entire lower creation. They are used indifferently of man and beast to express animal life in general; and it is in this very light the apostle uses them [1 Corinthians 15:45], as the course of his argument shows. Adam is spoken of as a living soul, not to prove his immortality, but rather his mortality.—Dr. J. P. Lange’s Commentary, on 1 Corinthians 15:45, Philip Schaff’s translation. New York: Charles Scribner’s Sons, 1868.SBBS 316.2

Note.—In his book, “Here and Hereafter,” Uriah Smith says: “Gesenius, the standard Hebrew lexicographer, defines nephesh as follows: ‘1. Breath. 2. The vital spirit, as the Greek psuche, the Latin anima, through which the body lives; i. e., the principle of life manifested in the breath.’ To this he also ascribes ‘whatever has respect to the sustenance of life by food and drink, and on the contrary.’ ‘3. The rational soul, mind, animus, as the seat of feelings, affections, and emotions. 4. Concr. living thing, animal in which is the nephesh, life.’”-Page 61, edition 1907.SBBS 316.3

“The word nephesh occurs 745 times in the Old Testament, and is translated by the term ‘soul’ about 473 times. In every instance in the Old Testament where the word ‘soul’ occurs, it is from nephesh, with the exception of Job 30:15, where it comes from ä[Hebrew word] (n’dee-bah), and Isaiah 57:16, where it is from äword] (n’shah-mah). But the mere use of the word ‘soul’ determines nothing; for it cannot be claimed to signify an immortal part, until we somewhere find immortality affirmed of it.SBBS 316.4

“Besides the word ‘soul,’ nephesh is translated ‘life’ and ‘lives,’ as in Genesis 1:20, 30, in all 118 times. It is translated ‘person,’ as in Genesis 14:21, in all 29 times. It is translated ‘mind,’ as in Genesis 23:8, in all 15 times. It is translated ‘heart,’ as in Exodus 23:9, in all 15 times. It is translated ‘body,’ or ‘dead body,’ as in Numbers 6:6, in all 11 times. It is translated ‘will,’ as in Psalm 27:12, in all 4 times. It is translated ‘appetite,’ as in Proverbs 23:2, twice; ‘lust,’ as in Psalm 78:18, twice; ‘thing,’ as in Leviticus 11:10, twice.SBBS 316.5

“Besides the foregoing, it is rendered by the various pronouns, and by the words, ‘breath, beast, fish, creature, ghost, pleasure, desire,’ etc.—in all forty-three different ways. Nephesh is never rendered ‘spirit.’SBBS 316.6

“Nephesh Is Mortal.-This ‘soul’ (nephesh) is represented as in danger of the grave. Psalm 49:14, 15; 89:48; Job 33:18, 20, 22; Isaiah 38:17. It is also spoken of as liable to be destroyed, killed, etc. Genesis 17:14; Exodus 31:14; Joshua 10:30, 32, 35, 37, 39, etc.”-Pages 62, 63, edition 1907.-Eds.SBBS 316.7

Nature of Man, Dr. Clarke on “Gave Up the Ghost” (Genesis 25:8).—Highly as I value our translation for general accuracy, fidelity, and elegance, I must beg leave to dissent from this version. The original word word] (yigva), from the root word] (gava), signifies to pant for breath, to expire, to cease from breathing, or to breathe one’s last; and here, and wherever the original word is used, the simple term expired would be the proper exp ression. In our translation this expression occurs Genesis 25:8, 17; 35:29; 49:33; Job 3:11; 10:18; 11:20; 13:19; 14:10; Lamentations 1:19; in all of which places the original is word] (gava).—Dr. Adam Clarke’s Commentary on Genesis 25:8, Vol. I, p. 152. New York: Phillips & Hunt, 1833.SBBS 316.8

Nature of Man, Bullinger’s Greek Lexicon on “Soul.”—Soul, psuche, one of the manifestations of zoe (life), viz.: that which is manifested in animals, animal life; hence, breath (not breath as mere air, but as the sign of life). Once applied to vegetable life. Isaiah 10:18.SBBS 317.1

In Old Testament everywhere LXX for nephesh, and is said to be possessed by all the lower creatures. Genesis 1:20, 21, 24, 30; 2:7, 19; 9:10, 12, 15, 16; Leviticus 11:10, 46; Numbers 31:28; Proverbs 7:23; 12:10; Ezekiel 47:9. So also Revelation 8:9; 16:3.SBBS 317.2

It denotes the vital principle in animal bodies. 1 Samuel 22:23; 1 Kings 1:12; 2 Chronicles 1:11; Esther 7:3; Proverbs 1:19; 6:26; 16:25, 26; Luke 12:19-23; 1 John 3:16.SBBS 317.3

It is used of the person as possessed of such life. Genesis 12:5; 14:21; 17:14; 19:17, 19, 20; 46:18; Exodus 12:15; Leviticus 4:2; 5:15; 7:27; Esther 9:31; Isaiah 47:14 (cf. Revelation 6:9). Also of a dead person (with the adj.). Leviticus 21:11. And of those raised, Revelation 20:4, as contrasted with those yet unraised, Revelation 20:5.SBBS 317.4

It can die or be killed. Leviticus 24:17, 18; Numbers 23:10; 31:19; Deuteronomy 19:6; 22:26; 27:25; Judges 16:30; Proverbs 7:23; Ecclesiastes 3:19. So of persons. Joshua 10:28, 30, 39; Leviticus 23:30. Also Matthew 10:28; Mark 3:4; Luke 9:54-56; Revelation 16:3.SBBS 317.5

It goes to the grave (Job 33:22), and can be hazarded by danger. Acts 15:26; Romans 11:3.SBBS 317.6

It is identified with the blood (as the spirit never is). Genesis 9:4, 5; Leviticus 17:11, 14; Psalm 72:14; 94:21; Proverbs 28:17.SBBS 317.7

The Greek psuche is identified with Hebrew nephesh by comparing Acts 2:27 with Psalm 16:10; Romans 11:3 with 1 Kings 19:10; 1 Corinthians 15:45 with Genesis 2:7; Matthew 20:28 with Isaiah 53:10.SBBS 317.8

“My soul” is the same as “me” or “myself.” Numbers 23:10; Judges 16:30; 1 Kings 20:32; Psalm 35:13; 59:3; 131:2; Jeremiah 18:20 (cf. 38:6).SBBS 317.9

“His soul” is the same as “him” or “himself.” Genesis 37:21; Job 18:4; Psalm 22:29 [22:29]; 105:17, 18.—“Critical Lexicon,” Rev. E. W. Bullinger, D. D. (Church of England), under “Soul.” London: Longmans, Green & Co.SBBS 317.10

Note.—Of psuche (soul) the Greek word corresponding to the Hebrew nephesh, Uriab Smith sums up the use as follows:SBBS 317.11

“Psuche Defined.-Greenfield gives to psuche the following definition: ... “‘Breath; life; i. e., the animal soul, principle of life (Luke 12:19, 20; Acts 20:10); life; i. e., the state of being alive, existence (spoken of natural life) (Matthew 2:20; 6:25); and by implication, of life as extending beyond the grave (Matthew 10:39; John 12:25); by metonymy, that which has life, a living creature, living being (1 Corinthians 15:45); spoken of a man, person, individual (Acts 2:41).’SBBS 317.12

“Bagster’s analytical Greek lexicon gives substantially the same definition as follows:SBBS 317.13

“‘Breath: the principle of animal life; the life (Matthew 2:20); an inanimate being (1 Corinthians 15:45); a human individual, soul (Acts 2:41); the immaterial soul (Matthew 10:28); the soul as the seat of religious and moral sentiment (Matthew 11:29); the soul as a seat of feeling (Matthew 12:18); the soul, the inner self (Luke 12:19).SBBS 317.14

“Psuche as Used in the Scriptures.-The word ‘soul’ in the New Testament comes invariably from the Greek [Greek word] (psuche); which word occurs 105 times. It is translated ‘soul’ 58 times; ‘life’ 40 times; ‘mind’ 3 times; ‘heart’ twice; ‘us’ once; and ‘you’ once-six different ways.”-“Here and Hereafter,” p. 63, edition 1907.SBBS 317.15

-Nature of Man, Bullinger’s Greek Lexicon on “Spirit.”—Spirit, pneuma (from pneo, to blow, breathe; send forth an odor; to breathe or smell of a thing; of animals, to breathe hard, pant, gasp; gen., to draw breath, breathe, and so to live); hence, the air we breathe, wind; breathing as the sign and condition of life, breath. When it is not used for wind, it expresses immateriality, that which cannot be apprehended by the senses, but is recognized only by its operations or manifestations, as it is seen by the life, the liveliness, the activities, whether these activities be mental, moral, or physical. In the Old Testament pneuma is everywhere the translation of ruach, and is the life principle springing from God, and is said to be possessed by all the lower creatures. Genesis 6:17; 7:14; Psalm 104:29, 30; Ecclesiastes 3:19, 20; Isaiah 42:5. The ruach, or pneuma, of God is the source of life in all its manifestations.... The withdrawal of it leaves thanatos (death), the opposite of zoe (life). Psalm 104:30 [104:29]; 107:17 [107:17, 18]; 146:4; Job 15:30; 27:3; Ecclesiastes 8:8; 12:7; James 2:26.—“Critical Lexicon,” Rev. E. W. Bullinger, D. D. (Church of England), under “Spirit.” London: Longmans, Green & Co.SBBS 318.1

Note.—Of the use of the words ruach (Hebrew) and pneuma (Greek), Uriah Smith says:SBBS 318.2

“Ruach Defined.-For the definition of this word we appeal again to Gesenius:SBBS 318.3

[Hebrew word] 1. Breath, a breathing, blowing; i. e., (a) breath of the nostrils, a snuffing, snorting; (b) breath of the mouth. Often of the vital breath, breath of life; fully, [Hebrew word] (Genesis 6:17); (c) Breath of air, in motion. 2. The same as [Hebrew word] [Greek word, transliterated “psuche”], anima; i. e., the vital spirit, breath of life. 3. The rational soul, mind, spirit; (a) as the seat of the affections; (b) in reference to the disposition, the mode of feeling and acting; (c) of will, counsel, purpose; (d) more rarely of the understanding. 4. The Spirit of God.’SBBS 318.4

“Ruach as Used in the Scriptures.-This word occurs in the Old Testament 442 times. The word ‘spirit’ in every instance of its occurrence in the Old Testament, 234 times, is from this word, except in Job 26:4 and Proverbs 20:27, where it is from n’shah-mah. Besides being rendered 232 times ‘spirit,’ it is translated ‘wind’ 97 times, ‘breath’ 28 times, ‘smell’ 8 times, ‘mind’ 6 times, ‘blast’ 4 times, also ‘anger, courage, smell, air,’ etc.—in all sixteen different ways.SBBS 318.5

“‘Spirit’ in the New Testament is from the Greek [Greek word] (pneuma) in every instance.SBBS 318.6

“Pneuma Defined.-Robinson, in his Greek Lexicon of the New Testament, defines this word to mean, primarily, ‘1. A breathing, breath, breath of air. air in motion, 2. The spirit of man; i. e., the vital spirit, life, soul, the principle of life residing in the breath breathed into men from God, and again returning to God.’ Parkhurst, in his Greek Lexicon, says: ‘It may be worth remarking that the leading sense of the old English word “ghost” [which in Matthew 27:50; John 19:30, and ninety other places is from this word pneuma] is breath: ... that ghost is evidently of the same root with gust of wind; and that both these words are plain derivatives from the Hebrew, to move with violence; whence also gush, etc.’SBBS 318.7

“Pneuma as Used in the Scriptures.-This word occurs in the New Testament 385 times; and besides being rendered ‘spirit’ 288 times, is rendered ‘ghost’ 92 times, ‘wind’ once, and ‘life’ once-four different ways.”-“Here and Hereafter,” pp. 63-65, edition 1907.SBBS 318.8

Nature of Man, Dr. Clarke on the “Spirits in Prison” (1 Peter 3:19).—The inhabitants of the antediluvian world, who, having been disobedient, and convicted of the most flagrant transgressions against God, were sentenced by his just law to destruction. But their punishment was delayed to see if they would repent; and the long-suffering of God waited one hundred and twenty years, which were granted to them for this purpose; during which time, as criminals tried and convicted, they are represented as being in prison-detained under the arrest of divine justice, which waited, either for their repentance or the expiration of the respite, that the punishment pronounced might be inflicted.SBBS 318.9

This I have long believed to be the sense of this difficult passage; and no other that I have seen is consistent with the whole scope of the place. That the Spirit of God did strive with, convict, and reprove the antediluvians is evident from Genesis 6:3.... The word pneumasi (spirits) is supposed to render this view of the subject improbable, because this must mean disembodied spirits; but this certainly does not follow, for “the spirits of just men made perfect” (Hebrews 12:23), certainly means righteous men, and men still in the church militant; and “the Father of spirits” (Hebrews 12:9), means men still in the body; and the God of the spirits of all flesh (Numbers 16:22; 27:16), means men not in a disembodied state.—Clarke’s Commentary, on 1 Peter 3:19, Vol. VI, p. 820. New York: Phillips & Hunt, 1833.SBBS 319.1

Nature of Man, Edersheim on the Dying Thief’s Request.—The familiar words of our Authorized Version-“When thou comest into thy kingdom”-convey the idea of what we might call a more spiritual meaning of the petition. But we can scarcely believe that at that moment it implied either that Christ was then going into his kingdom, or that the “penitent thief” looked to Christ for admission into the heavenly kingdom. The words are true to the Jewish point of vision of the man. He recognized and owned Jesus as the Messiah, and he did so by a wonderful forthgoing of faith, even in the utmost humiliation of Christ. And this immediately passed beyond the Jewish standpoint, for he expected Jesus soon to come back in his kingly might and power, when he asked to be remembered by him in mercy.—“The Life and Times of Jesus the Messiah,” Rev. Alfred Edersheim, M. A. Oxon., D. D., Ph. D., Vol. II, p. 600.SBBS 319.2

Nature of Man, Rotherham’s Translation of Luke 23:43, and Comment.—“And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, Today shalt thou be with me in paradise.” Luke 23:42, 43.SBBS 319.3

It is left for the reader to determine whether the words “this day” should be joined (a) with the former part of the sentence, or (b) with the latter. In favor of (a) may be urged (1) the fact that semeron, “this day,” does not always stand first in the clause to which it belongs (see Luke 2:11; 5:26; 22:34; Acts 20:26; 22:3; 24:21; 26:29); (2) that being essentially a demonstrative word, it will bear any reasonable stress that may be laid upon it, whether it be placed before or after the words which it qualifies; (3) that it is far from meaningless if regarded as belonging to the opening words of asservation (“Thou dost ask to be remembered then: verily thou art assured now. As on this day of my weakness and shame, thou hast faith to ask, I this day have authority to answer”); (4) that the latter part of the verse is thus left free to refer to the very matter of the supplicant’s request (“Thou dost ask to be remembered when I come in my kingdom: thou shalt be remembered then, and with distinguished favor: thou shalt be in my kingdom; shalt be with me in the very paradise of my kingdom, in the garden of the Lord-Isaiah 51:3 [Septuagint, paradeisos]; Revelation 2:7-in that most central and blessed part of the coming kingdom, of which thou dost believe me to be the destined king”).—“Translation of the New Testament,” Rotherham, note on Luke 23:43.*SBBS 319.4

Nature of Man, Literal Translation of Luke 23:42-44.—“
AND HESAIDTOJESUSREMEMBERMELORDWHENTHOUSHALTCOMEIN
THYDOMINIONANDSAIDTOHIMJESUSVERILYISAYTOTHEETODAY
WITHMETHOUSHALTBEINPARADISENOWITWASABOUTTHETHIRDHOUR.”—“Triglott Evangelist’s Interlinear Translation of the Bible.SBBS 319.5

Nature of Man, Lexicons on Use of Word “Hell.”—This is the word generally used by our translators to render the Hebrew sheol. It would perhaps have been better to retain the Hebrew word, or else render it always by “the grave” or “the pit.”—Smith’s “Comprehensive Dictionary of the Bible,” art. “Hell,” p. 373.SBBS 320.1

Gehenna, ... the “valley of Hinnom;” ... a deep, narrow glen south of Jerusalem, where, after the introduction of the worship of the fire-gods by Ahaz, the idolatrous Jews offered their children to Molech.—Id., art. “Gehenna,” p. 325.SBBS 320.2

Hell.-As in Middle English hell meant “the state of the dead,” the translators of the American Version have used it freely to represent the Hebrew sheol and the Greek hades. Occasionally sheol is translated “grave.” ... In the New Testament there is a clearly marked distinction between the state of the dead (R. V. “hades”) and the place of punishment (R. V. “Gehenna”).—“The Temple Bible Dictionary,” art. “Hell.” Ewing & Thompson.*SBBS 320.3

Note.—The Hebrew word for grave is sheol, translated “grave” (as Genesis 37:35) and “hell” (as Psalm 16:10). The New Testament equivalent is shown by Acts 2:27, where this same text (Psalm 16:10) is quoted, using the word “hades.” Of the two words translated “hell” and “grave” in the New Testament, Uriah Smith says in his “Here and Hereafter“:SBBS 320.4

“The word ‘hell’ in our English version is from three different Greek words. These words are [Greek word] (hades), [Greek word] (ge-enna), and [Greek words] (tartaro-o, a verb signifying to thrust down to Tartarus). These all designate different places; and the following full list of the instances of t heir occurrence in the New Testament, will show their use:SBBS 320.5

“Hades occurs in the following passages: Matthew 11:23; 16:18; Luke 10:15; 16:23; Acts 2:27; 2:31; 1 Corinthians 15:55; Revelation 1:18; 6:8; 20:13; 20:14.SBBS 320.6

“Ge-enna signifies Gehenna, the valley of Hinnom, near Jerusalem, in which fires were kept constantly burning to consume the bodies of malefactors and the rubbish which was brought from the city and cast therein. It is found in the following places: Matthew 5:22; 5:29; 5:30; 10:28; 18:9; 23:15; 23:33: Mark 9:43, 45, 47; Luke 12:5; James 3:6.SBBS 320.7

“Tartaro-o is used only in the following text: ‘God spared not the angels that sinned, but cast them down to hell.’ 2 Peter 2:4.SBBS 320.8

“From these references it will be seen that hades is the place of the dead, whether righteous or wicked, from which they are brought only by a resurrection. Revelation 20:13. On the contrary, Gehenna is the place into which the wicked are to be cast alive with all their members, to be destroyed soul and body.”-Pagex 111, 112, edition 1907.SBBS 320.9

Nature of Man, “Gehenna” the Place of Utter Consumption.—Gehenna, or Gehennon, or valley of the sons of Hinnom (see Joshua 15:8; 2 Kings 23:10, Heb.), a valley adjacent to Jerusalem, through which the southern limits of the tribe of Benjamin passed.... It is thought to have been the common sewer belonging to Jerusalem, and that a fire was always burning there to consume the filth of the city.—Robinson’s Bible Dictionary, art. “Gehenna.”SBBS 320.10

The English word “hell,” in the New Testament, usually stands for the word “gehenna,” underneath. That was the word used for the place outside Jerusalem, where the refuse of the city was burned. Of course the Gehenna fires of Jerusalem were for the health of the city, to burn up what would endanger health and life.—“Quiet Talks About Our Lord’s Return,” S. D. Gordon, pp. 255, 256. New York: Fleming H. Revell Company.SBBS 320.11

Nature of Man, Eternal Destruction of the Lost—Not Eternal Torment.—Fire, in the Bible, is generally an emblem of destruction, not of torment. The chaff, the tares, the fruitless tree, are not to be tortured, but to be destroyed. The hell-fire spoken of in the New Testament is the fire of Gehenna, kept burning outside the walls of Jerusalem, to destroy the offal of the city. Here was the worm that dieth not, and the fire that is unquenched; emblems of destruction, not of torment. I find nothing in the New Testament to warrant the terrible opinion that God sustains the life of his creatures throughout eternity, only that they may continue in sin and misery. That immortality is the gift of God through our Lord Jesus Christ; that man is mortal, and must put on immortality; that only he can put it on who becomes, through Christ, a partaker of the divine nature, and so an inheritor of him “who only hath immortality;” that eternal life is life eternal, and eternal death is death eternal, and everlasting destruction is destruction without remedy,-this is the most natural, as it is the simplest reading of the New Testament.—Dr. Lyman Abbott, D. D., editorial in the Christian Union (now The Outlook).SBBS 320.12

Note.—In his “Here and Hereafter” Uriah Smith gives definitions from lexicons of the words translated “forever” and “forever and ever” in the New Testament: “These words are translated in the New Testament, from [Greek word] (aion) and [Greek word] (aionios), respecting which the following facts may be stated:SBBS 321.1

“Aion is defined by different lexicographers as follows:SBBS 321.2

“Greenfield: ‘Duration, finite or infinite, unlimited duration, eternity, a period of duration past or future, time, age, lifetime; the world, universe.’SBBS 321.3

“Schrevelius: ‘An age. a long period of time; infinite duration; time, whether longer or shorter.’SBBS 321.4

“Liddell and Scott: ‘A space or period of time, especially a lifetime, life, avum; an age, a generation; long space of time, eternity; in plural eis tous ai onas ton aionon, unto ages of ages, forever and ever, New Testament. Galatians 1:5.-3. Later, a space of time clearly defined and marked out, an era, age, period of a dispensation: ho aion houtos, this present life, this world. ’”-Pages 293, 294.SBBS 321.5

Nature of Man, Illustrating a Traditional View of Eternal Torment.—Little child, if you go to hell, there will be a devil at your side to strike you. He will go on striking you every day forever and ever without ever stopping. The first stroke will make your body as bad as Job, covered from head to foot with sores and ulcers. The second stroke will make your body twice as bad as the body of Job. The third stroke will make your body three times as bad as the body of Job. The fourth stroke will make your body four times as bad as the body of Job. How then will your body be after the devil has been striking it every moment for a hundred millions of years without stopping? ...SBBS 321.6

See, it is a pitiful sight; the little child is in this red-hot oven. Hear how it screams to come out. See how it turns and twists itself about in the fire. It beats its head against the roof of the oven. It stamps its little foot on the floor of the oven. You can see on the face of the little child what you see in all the faces of all in hell-despair, desperate and horrible.—“The Sight of Hell,” by a Catholic priest (Booklet for Children), Dublin, Ireland; cited in The Present Truth , April 30, 1914(London).*SBBS 321.7

Nature of Man, Consolation of True View of Fate of the Lost.—It has for me thrown a light on God’s character, and God’s Word, and the future of his world, which I once thought I should never have seen on this side of the grave. It has not removed the wholesome and necessary terrors of the Lord from the mind, but it has clothed God with a loveliness which makes him, and the eternal Son who represents him to man, incalculably more attractive. I am no longer looking for shifts to excuse his conduct in my own eyes and those of others, and forced to feel that here at least I could never find one to answer my object. I can look at all he has done, and all he tells me he will hereafter do, and, scanning it closely, and examining it even where it has most of awe and severity, exclaim with all my heart and with all my understanding, “Just and true are thy ways, thou King of saints.”-“Duration and Nature of Future Punishment,” Henry Constable, A. M. (England), p. iv.SBBS 321.8

Nebuchadnezzar, Date of Beginning of Reign of.—See Babylon, 45, 50; Daniel, 132.SBBS 322.1

Nero.—See Jerusalem, 259; Persecution, 372.SBBS 322.2

Nestorius.—See Councils, 119.SBBS 322.3

Nicholas I.—See Greek Church, 194, 195; Isidorian Decretals, 256, 257; Papacy, 342, 349.SBBS 322.4

“M” Entries

“O” Entries