(2) Note also the following fundamental distinction : The soul is the bearer of the personahty (i. e. of the ego, the proper self) of man, in virtue of the indwelling spirit (Prov. XX, 27 ; 1 Cor. ii, 11), but j'et is not itself thcyje?- son of man; the heart, on the contrarj^ (the "^2 '^l^'l'^lj Prov. XX, 27), is the ]ilace ^vhere the process of self-con- sciousness is developed, in which the soid finds itself, and thus becomes conscious of its actions and impres- sions as its own (" in corde actiones auimiB humans ad ipsam redeunt," as is concisely and correctly said by Koos in his Fundam. psychol. ex s. scr., 1769, p. 99). Ac-= cordingly the soul, not the heart, is spoken of when the
HEART
115
HEART
whole human being as such, and his physical or spiritu- al welfare or perdition arc meant. This is seen on com- parijlg such passages as Job xxxiii, 18, '22, 28 ; Psa. xciv, 17 ; and the expressions of tlie N. T. 7rfpi7roi>j<nc ^vxng (Heb.x,89); aTToXscrai r*/i^ i/'UX/'/v (Mark viii, 35; comp. Matt. X, 39 ; James i, 21) ; awrmVia ilvxiSJv (1 Pet. i, 9) ; avdvavaiv ivoinKitv toIq ipvxnT^c (^latt. xi, 29). The soul being the subject of salvation (]Matt. xvi, 2G), it is said, in regard to the carnal desires, which endanger its salvation, tliat they ii-ar ofjainst the stud, OTpaTtvovrca KUTci rijg ^}/vx>i^ (1 Tet. ii, 11 ; comp. Prov. vi, 26). In all those passages it were impossible to substitute sb or Kap£ia, for d33 or ^jyvxi'l ; nor can we make the tTri- (TK0T70Q Tuiv (pvxi^v (1 I'ct. ii, 25) equivalent to the KnpSioyvuxrrrjg (Acts i, 24) ; nor coidd we substitute " heart" for " soul" with regard to the oath in 2 Cor. i, 23) ; neither can iab be said of the T^i"" "3:? (Psa. xxii, 30), instead of fl^n S<b ir23, for 1323 H^PI (Psa. xxii, 27; Ixix, 33) has an essentially different meaning from CS.3 nri^n (comp. Jer. xxxviii, 17, 20). AVhen Nabal lost consciousness in consequence of fear, liis soul still dwelt in him (see Acts xx, 10) ; but yet, ac- cording to 1 Sam. XXV, 37, his heart died within him. When fear suspends consciousness the heart fails (Gen. xlii, 26). On the other hand, i'^ 33 nxii';; (Cant, v, 6), which commentators combine with 33 N^^, has an en- tirely different meaning, namely, that the very self of the lover draws the beloved after it. Jloreover, when expressing inward contemplation, some feeling or action taking place within man, the elaboration of a plan or resolution, we find almost invariably the heart named, and not the sonl (Poos, Fundam. psijchol. : " Dum ipsa [anima] sibi aliquid ostendit ac proponit, ad cor suum loqui dicitur ; dum suarum actionum sibi conscia est et illarum innocentiam vel turpitudinem ipsa sentit, id ad cor refertur. Anima humana ut 'ipvx>'i suavia appetit, lit spiritus scrutatur, etc., sed quatenus cor habet, ipsa novit, S3 hoc agere et ideas retlexas habet"). To this head belong the expressions S'l'^- 233 US (Deut. viii, 5); ilh-h^ 2"^">rn (Isa. xliv, 19, et'c.) ; I'sb-bx 'n^N (this is even applied to God, Gen. viii, 21) ; "'SbD fi"'?^ •^Sb CSi, ■'2333, 33 hv n-ib, 333 ni-iSbp (Psa. Ixxiii, 7); 33 "'DT^'^ (Prov. xvi, 1) (for the particu- lars of these, see a lexicon) ; among the expressions of the X.T.3-i(T.Jat iv ry icapciqi (Luke i,6fi) ; ti'crvfidaSrai lu Tctlg KnpSiaig (jNlatt. ix, 4) ; SiaXoylCKycai iv Kap- Siaig (Luke iii, 15 ; Mark ii, 8; comp. Luke xxiv, 28) ; (3ov\ai Twv KapciiLv (1 Cor. iv, 5, etc.).
(3) But the heart is not merely the organ of pure inward self-consciousness, but also of all the functions of percep- tion in general, so that 33, in a restricted sense, acquires the signitication of mind or understanding ; for instance, 333 i"J3X, viri cordati (Job xxxiv, 10) ; 3b "j-'N; =b:a (Jer.ii,21; comp. Prov. xvii, 16) ; also of God ns T^aS 33 (Job xxxvi, 5) ; 3b 3n"l (1 Kings v, 9). The passage Psa. cxix, 32, and the very variously interpreted passage 2 Kings v, 26, are also to be understood in that manner. The Sept., therefore, often translates 3b simply by vovq (Exod. vii, 23 ; Isa. x, 7, etc.). On the close connection between these two views, see Beck, C/irisll. Lekru-issen- sckaft {i,23S). There are, of course, exceptions. The sold is also presented as the subject of perception (Prov. xix, 2; Psa. cxxxix, 14) ; the thoughts which influence man are also called the language and thoughts of the soiU (Lam. iii, 20, 24; 1 Sam. xx, 4). The soul is the seat of imagination (Esth. iv, 13), the place where coun- sel is taken (Psa. xiii, 2 sq.). Yet such passages are comparatively few (comp. Delitzsch. § xii). and even in them the soul sometimes appears to be mentioned, as in the last-named passage, onl}' in consequence of the ne- cessity of a second expression in the parallelisms.
(4) On the other hand, the disDositiou of mind and pas-
sion are as often attributed to the soul as to the heart, according as they are considered either as pervatling the whole personahty of man, or a disposition governing the whole inner nature of man. It is said in INIatt. xxvi, 38, TTtpiXvTTOQ ioTiv li/ 4'^X'I f^^v ; John xii, 27, ») \pvxil fiov TiTupaKTm ; while in John :sx\, 6, it says i) iinri] TmrXijpujKev ufiuiv Tt)v Kapciav (comp.Kom. ix, 2) ; xvi, I, l-ti) TupaaaiaBd) vftiov »'/ Kaocia; 2 Cot. ii, 4, BXiipig Kai (Tin'ox)) Kapciag, etc. We find also grief and care, fear and terror, joy and confidence, etc., attributed in- ilifferently to the heart or to the soul in the OT. (see Deut. xxviii,65; Prov. xii, 25; Eccles. xi, 10; Jer. xv, 16 ; 1 Sam. ii, 1 ; Psa. xxviii, 7 ; Exod. xxiii, 9 (where Luther translates "dSS by heart) ; Psa. vi, 4; xlii, 6, 7; Isa. Lxi, 10; Psa. Ixii, 2; cxxxi, 2; cxvi, 7). Custom has here established arbitrary distinctions between the different expressions: thus 1^"a and its derivatives are generally connected M-ith ^£3, and tTOb and its deriv- atives with 3b. The passage Prov. xiv, 10 is of espe- cial interest in this respect. On the contrary, we find wS3 instead of 33 wlien speaking of those functions in which the subject is apprehended as acting on an object. A remarkable passage in this sense is found in Jer. iv, 19 : the soid hears the noise of war, and the heart ie pained and grieved by it (in an entirely different sense we find ^'^3"j 3b, 1 Kings iii, 9). Here we must, how- ever, notice that, as Delitzsch (p. 162) very correctly remarks, in the conception of i:J33, \pvxrij the idea of de- sire is evidentl}^ prevalent over all others. All the im- pulses by which human actions are governed (see Exod, XXXV, 5, 22, 29), the disposition of mind which regulates them, the wishes, desires, etc., originate in the heart (comp. Ezek. xi, 21; xx, 16; xxxiii, 31 ; Deut. xi, 16; Job xxxi, 7, 9,27; Psa. Ixvi, 18 ; Prov. vi, 25; Matt.v,- 28) ; but as soon as the disposition of the will turns to an outward manifestation of the desires, the ^33, i/vxT], comes into play. Yet the root MIX and its derivatives are almost exclusively connected with UE3 (only in Psa. xxi, 3 do we find 3b r>^Xn ; comp. imBv'niai. rwv Kap- SiMV, Eom. i, 24 ; see other passages, like Psa. Ixxxiv, 3 ; cxix, 20, 81 ; Isa. xxvi, 8, 9 ; Jer. xxii, 7). We even find dS3 used sometimes to signify the desire itself, as particularly in Eccl. vi, 7, 9. Thus we can explain d33 3in-ll7 (Isa. V, 14; Hab. ii,5; Prov. xiii, 2) and ■l,"33 301 (Prov. xxviii, 25) ; the latter is distinct from 33 30*1 (Psa. ci, 5), which Ewald erroneously trans- lates by " covetous heart," while in Prov. xxi, 4 it sig- nifies the advancing certainty.