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Bible verses about Soul
(From Forerunner Commentary)

Genesis 2:7

We should note that this verse does not say man has a soul, but that he is one. This word in Hebrew, nephesh, is better rendered as "creature" or as the New King James does, "being." Nephesh is also used for animals (Genesis 1:20), dead bodies (Numbers 9:6), even dying (Job 11:20; Jeremiah 15:9).

William Gray
Taking It Through the Grave


 

Genesis 3:1-5

Earlier, God had informed Adam and Eve that sin exacts a penalty, death - the cessation of life - and, if a person will not repent of sin, this means total death - no chance for eternal life. This threat God has held over mankind's head from the beginning. Notice, however, how the Devil replies:

Then the serpent said to the woman, "You will not surely die. For God knows that in the day you eat of it your eyes will be opened, and you will be like God, knowing good and evil." (verses 4-5)

Here is the lie: "Look, Adam and Eve, you have an immortal soul. God cannot enforce His threat." In its various forms through the centuries, this doctrine of man having eternal life already has appeared time and again.

In theological terms, this belief is the basis of the "Doctrine of Eternal Security." What is worse, this heretical doctrine has resurfaced in the church, having been part of the latest apostasy. It cannot stand, however, before the light of God's Word. God has a far superior way of dealing with humanity - both righteous and incorrigible.

Richard T. Ritenbaugh
Do We Have 'Eternal Security'?


 

1 Thessalonians 5:23

This verse does not define man as a trinity. It is a Hebraism, a common saying among the people, which simply means "the whole" or "every part." A.T. Robertson, in his authoritative Word Pictures in the New Testament, defines it as "every part of each of you." It corresponds to loving God "with all your heart, with all your soul, and with all your mind," but it is somewhat paraphrased and placed in a specific context.

John W. Ritenbaugh
Eating: How Good It Is! (Part Five)


 

Revelation 6:9

The word "souls" (psuchás, plural of psuché) also requires explanation, as the Greek word is far too complex in meaning to define facilely as a person's immortal essence, as most Catholics and Protestants are wont to do. Its basic meaning is "breath," and is thus equivalent to the Hebrew nephesh and Latin anima (as in English "animal" and "animate"). One of its uses is as the New Testament version of what Genesis 2:7 calls "the breath of life," that is, the vital force that makes a body live: "And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being [nephesh]." Luke 12:20 and Acts 20:10 use psuché in this manner.

From this basic meaning derives its extensions: as "life" (see Matthew 6:25; John 10:11; Philippians 2:30; Revelation 12:11) and "living being" (see I Corinthians 15:45; Revelation 16:3). In addition, psuché can refer to the seat of emotion, will, and desire, whereas we would use the terms "heart," "mind," "personality," or "being" today (see Luke 1:46; Acts 14:2, 22; Hebrews 6:19; II Peter 2:14). In a similar sense, it can also identify man's moral and spiritual life (see Hebrews 13:17; I Peter 1:22; 2:11, 25; 4:19; III John 2).

Some try to read immortality into certain biblical uses of psuché (for instance, Acts 2:27, 31; II Corinthians 1:23; Revelation 20:4), but the Bible does not support such an interpretation. In fact, in one of these, Matthew 10:28, Jesus confirms that souls can indeed be destroyed (also supported by the Old Testament in Job 33:22; Ezekiel 18:4, 20)! One must consult extrabiblical sources (such as Plato, Xenophon, Herodotus, and other Greek writers) to find usages of psuché that define "the soul as an essence which differs from the body and is not dissolved by death" (Thayer's Lexicon).

How then is this word used in Revelation 6:9? We must remember that John is viewing a vision (Revelation 1:10), a symbolic representation for mortal eyes and minds of future events, not reality. One cannot see a person's actual soul, that is, his being, his life, so what John saw were representations of those who had been martyred. He probably literally saw bodies (Greek soma) under the altar but chose to identify them as psuchás, "lives" or "persons," because, as the next verses show, the vision depicts them speaking and receiving clothing, things a person can do only while alive.

The important point to remember is that John specifically identifies them as having been "slain"—they are dead—and the Bible elsewhere shows that "the dead know nothing" (Ecclesiastes 9:5) and cannot work, plan, learn, or pursue any activity in the grave (verse 10). Thus, John, a Hebrew, is using psuché in the same sense as Old Testament writers sometimes use nephesh, as "dead body," a being that once had life (see Leviticus 21:11; Numbers 6:6; 9:6-7, 10; 19:11, 13; Haggai 2:13).

Richard T. Ritenbaugh
The Fifth Seal (Part One)


 

Find more Bible verses about Soul:
Soul {Nave's}
 




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