Part I: Body & Soul

There are many speculations and theories about the nature of soul. Where does it come from? Who created it? And where does it go? In conventional thought, the soul is the eternal essence of our being.

Conventional Understanding:

Almost everyone agrees that we all have a soul, the incorporeal essence of man’s existence. Webster defines it as “the immaterial essence, animating principle, or actuating cause of an individual life.” The modern English definition explains the contemporary understanding of soul in western society. Yet even with such a clearly defined explanation, very few people are brave enough to claim that they fully comprehend the expansive depth and mystery of the soul.

In conventional Christian thought, the soul is the eternal essence of our existence; viewed as separate from our physical existence yet contained within it. The soul is not bound to the physical limitations of the natural world; and possession of the soul is what separates human beings from animals. When we die, our bodies return to the earth but our souls live forever.

The notion that the soul is a separate entity from the body was commonplace in ancient thought. For example, Greek philosophers like Socrates, Plato, and Augustine, all of whom predate the advent of Christianity by several centuries, taught and understood the soul to be immortal; and that death is not the end of existence, but merely the separation of the soul from the body. This is the most common way of explaining the nature of our existence in simple terms. The philosophy even has a name, “dualism”.

Indeed, the notions of Plato and Socrates concerning the duality of human existence naturally found its way into Christian theology and as such are the staple of understanding in the western world. However, Judaism has a different take on the subject. When examined intently, one quickly discovers that such simplistic views as "dualism" pale in comparison to what it portrayed in the Hebrew Scriptures.

Lost in Translation

In the Torah, and by extension the entire Hebrew Bible (Tanakh), there no equivalent to the English concept of “soul”. In fact, when the whole of Scripture is carefully examined, one finds that there are multiple Hebrew terms that are typically translated in English as 'soul'. This is particularly evident in the creation narrative in the opening passages of Genesis, where four distinct terms, Nefesh, Ruach, Neshama, and Chaya are used to describe the incorporeal essence of every living being. While it is evident that each of these terms are phonetically different, many don't realize that their meanings are distinct as well. Making matters worse, all English translations render the respective Hebrew terms as “soul” or “spirit”. What is the criteria for discerning the proper context and use of “soul” or “spirit”? That lies in the discerning interpretation of the translator.

In many academic and theological circles, it is contended that the New Testament presents a distinct definition of ‘spirit’ and ‘soul’ apart from the Hebrew concepts found in the Old Testament. The assumption is based on the fact that the oldest and most reliable manuscripts of the New Testament are preserved in Greek. It is assumed, therefore, that the Greek words and concepts represent the theological and ideological ideas of the authors. Much like the notion that the varying Greek words employed to communicate ‘love’ in the New Testament i.e. Eros, Philia, and Agape express an ulterior understanding of love as it is reflected in the Hebrew ‘Ahavah’; so too it is often suggested that the Greek term for soul (psychi) or spirit (pneuma) provides a revised understanding of man’s true essence apart from Jewish interpretation.

While the Greek New Testament is indeed the most reliable and authentic translation of the Gospel and Epistles, it is important to understand that the New Testament is still a culturally and theologically Jewish text. Thus, we find a similar problem with the Greek word for ‘soul’ as we do in English. Most scholars and even modern Greek-speakers agree that the Greek New Testament employs a language that follows the thought and structure of Semitic speakers. We know that Yeshua and his disciples most likely spoke and taught in Hebrew and/or Judeo-Aramaic. One attestation to the fact is that Hebrew words like, amen, korban, and satan are transliterated in the Greek New Testament. Trained observers and contemporary Greek speakers alike refer to this style as “Jewish-Greek.”

Scholars generally agree that one would certainly not recommend the Greek New Testament as a reliable textbook for mastering proper Greek grammar; as grammatical and syntactic nuances of the Hebrew language are carried over throughout the manuscript. This is why we discover upon reading the New Testament, that in various places in which Greek 'psychi 'or 'pneuma' are employed, they often represent differing and conflicting characteristics and messages. The result being easy-to-explain and comprehensive theology such as “God in three persons.” All things considered, it is necessary to properly define mankind's incorporeal essence through the Hebrew terms that often get lost in translation.

In part two of this article series, we will explore the progression of the creation narrative and in part three, properly define the various Hebrew words that are translated as 'soul' and 'spirit'.