LiTKRATt'RK.— W. P. Dickson, art. 'Sostheiics' in II DB; W. M. Ramsay, art. * Corintti,' ib. i. 482* ; C. von Weizsacker, Apvsli:li,: Aiie, i.- Il.ondnu, 18B7J 113, SOC-310 ; A. Harnack, Kxpansion of Chrislianilif, i.- [Loruloii, 10(»S] ;>21 ; F. Godet, Connm'niari/ mi 1st Corinthiann (Enc. tr., Ediiihiirtfh. IHhti) ; EGT, ■ Act«,' London, 1900, p. 391, and ' 1 Corinlliians,' do., p. 758 ; W. M. Ramsay, St. Paul the Traveller and the lioman Citizen, London, 1S95, pp. 257-259. J. E. KOBERTS.
SOUL (^iiX')). — 1. While ^kx') primarily denotes the animal soul or vital princijile (T.at. anima), and hence is equivalent to life, ' soul ' is not used in the NT outside of the Gospels (the AV of Mt 16-0, Mk 8*"- ; but cf. the RV) to render i'vx-fi in this meanino; of the word, 'life' being always employed instead (Ac 20'"- -*, Pli 2^", etc.). Occa- sionally, however, ' soul ' is employed of the subject, whether man (1 Co 15", Uev 18'') or lower animal (Kev 16'; cf. S"), in which the principle of life inlieres. Cf. art. Life a\d Death.
2. Frequently ' soul ' denotes the subject in the distinctness of his existence as an individual, and so is only an emphatic desi<;nation of the man himself. 'Every soul' (Ac 2* 3^, llo 13') is equi- valent to 'every one'; and the plural 'souls is often used in cases of enumeration as a synonym for persons {e.ff. ' three thousand souls,' Ac 2" ; 'eight souls,' 1 ?,■}=").
3. While in its origin.al meaning 'soul' refers to the phj-sical or animal life, in its ordinarj' use it denotes the inner and higher as distinguished from the bodily nature of man — that in him which is the seat of thought, feeling, and will, and especially that which is tlie subject of the Christian salvation ( 1 Th 2«, He 6" lO^^ 13", Ja 5-», 1 P l", 3 Jn =). In this meaning the word is frequently associated with ' spirit ' (ir^eC/ia), but usually in such a way as to show that there is no intention of so distinguish- ing between the two as to imply that man is pos- sessed of a tripartite nature — body, soul, and spirit — or that the soul is concerned with earthly things while the spirit relates itself to God and heaven. When St. Paul writes, ' Stand fast in one spirit, with one soul striving for the faith of the gospel' (Ph 1" KV), it seems evident that he is using the terms in a manner analogous to the parallelism of Hebrew poetry (cf. Lk I'""-). And when St. James (2''*) declares that 'the body witliout the sjiirit is dead' (cf. Mt 10=*, 'which kill the body, but are not able to kill the soul '), he is certainly not making use of ' spirit ' in a more exalted sense than that in which 'soul' is emploj-ed when bespeaks of the word ' which is able to save your souls ' (1'-'), or declares that he who converts a sinner from the error of his ways ' shall save a soul from death ' (5=«).
4. In a few cases ' soul ' denotes the inner and higher part of man's being as di.sembodied, but still living <a life of its own after it has been separ- ated from the physical jjart which is subject to cor- ruption (Ac 2-'', kev 6" 20').
5. There is another use of ' soul,' however, in which it appears to be definitely distinguislied from 's|>irit' (1 Th 5^, He 4'-). These passages might seem to lend some support to trichotomist views, if it were not that the use of the derived adjectives xf'vx'ndt (lit. 'soulish'; AV 'natural,' 'sensual') and trvevfiaTiKbs (AV 'spiritual ') points not to any psj'chological distinction in the elements of human nature, but to a theological distinction between two stages of religious experience. This distinction of .soulish and spiritual, which is esiieci- ally characteristic of St. Paul (1 Co 2"-"' IS""" ; cf. Ja 3'°, Jude '"), is evidently, as the contexts
show, one between the natural or nnregencrate nuvn and the regenerate man who is living through grace under the power of the Divine Spirit. And so when St. Paul, in the passage above referred to, writes, 'And nniy your spirit and soul and body be preserved entire (I Th o-'-'), he probably means by 'soul' the human individuality with all its natural [lowers, and by ' spirit' that individuality as charged with the new V)ivine potencies of the Christian life. And when the author of Hebrews (4'-) describes the word of tJod as ' |iiircingcven to the dividing of soul ami spirit,' this should piMhiijis be taken not as ' a mere rhetorical accumulation of terms' (A. B. Davidson, Hebrews, 1882, in lur.), much less as suggesting a psychological distinction between the sensuous soul and the rational spirit, but rather as pointing to a power jiossessed by the Divine word of discriminating between the natural and the regenerate heart and of bringing conviction to both alike. See, further, art. SrilUT, Sl'luiTUAL.
Literature.— H. Cremer, Bib.-Theol. Lex. of XT Grrek', 18S0, p. 582 ; T. Laidlaw, The Bible Doctrine of .Won, 1805, pp. 87 a., 135 t. ; W. P. Dickson, .St. I'auCs Usr ohlie Terms Fteth and Spirit, 1883, p. 193(1. ; ExpT x. [I898-»()l 2.