Body, Soul, and Spirit

When we are asked to do something or to believe something about Scripture, we should always be like the Bereans and test everything against Scripture itself (Acts 17:11)... the whole of Scripture (2 Timothy 3:16-17). If a person feels "led by the spirit" to speak, behave, or believe a certain way, they should test that spirit (1 John 4:1) and see whether what that spirit is telling them to do is in agreement or disagreement with Scripture.

Let's journey through Scripture and see what it has to say about the matter of body, soul, and spirit.  As we go, may we say, believe, and do what is right, be merciful in our speech and actions, and walk humbly with the Lord (Micah 6:8).

Let's begin our study with the body:

The Hebrew word most often translated as "body" or "flesh" is בּשׂר (basar) and is Strong's #1320. The first time the word is used in Scripture is when G-d takes a rib out of Adam's side and closes up his flesh:

So the LORD G-d caused a deep sleep to fall upon the man, and he slept; then He took one of his ribs and closed up the flesh at that place. (Genesis 2:21)

The Septuagint translates basar into Greek as σαρκα (sarxa- Strong's #4561) which is usually translated into English as "flesh". It is used 149 times in 126 verses of the Greek Scriptures.

The Greek word for "body" from the Greek Scriptures is σωμα (soma- Strong's #4983). The first time this word is used is in Matthew when the Master tells us that it is better to lose one part of our body than to burn in Gehenna:

"If your right eye makes you stumble, tear it out and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to be thrown into hell."  (Matthew 5:29)

In these words and the related passages of Scripture we can see the clear meaning of body... our physical form- our flesh. We have a material nature that we share with other creatures.  We eat and drink to sustain those physical bodies in a manner similar to plants and animals.

Scripture makes additional distinctions between the flesh of humans, animals, birds, and fish:

All flesh is not the same flesh, but there is one flesh of men, and another flesh of beasts, and another flesh of birds, and another of fish. (1 Corinthians 15:39)

In this passage, Paul makes an analogy using the differences between the flesh of men, beasts, birds, and fish to demonstrate the differences between the perishable physical body that dies and the imperishable physical body that will be raised at the resurrection of the dead.  I find interesting that as lists the kinds of flesh he moves from the greater to the lesser from man down to fish.  (In the same chapter, he uses the differences between the different kinds of celestial objects and lists them from greater to lesser in terms of brightness from the sun down to the stars).  Is he indicating that the imperishable body is somehow less than the perishable?  This seems to contradict his later statements that the perishable body was sown in dishonor but raised in honor and sown in weakness but raised in power thus esteeming the imperishable body.  The reason he changed the order is uncertain.

Let's move on to soul...

Nephesh

The Hebrew language has two words that are translated into English as "soul".

The first is נפּשׁ (nephesh) and is Strong's #5315. The first time this word is used is in Genesis 1:

Then G-d said, "Let the waters teem with swarms of living creatures, and let birds fly above the earth in the open expanse of the heavens." (Genesis 1:20)

The first time where the NASB translates this as "soul" is in Genesis 27:

Isaac said, "Behold now, I am old and I do not know the day of my death. Now then, please take your gear, your quiver and your bow, and go out to the field and hunt game for me; and prepare a savory dish for me such as I love, and bring it to me that I may eat, so that my soul may bless you before I die." (Genesis 27:2-4)

The same Hebrew word, nephesh, is used in both verses.  It's just translated differently.

In some Hebrew texts,  the nephesh has been called the "engine of life".  Animals have souls (as indicated by Genesis 1:20 above). The difference between a dead animal or person and a live animal or person is usually pretty obvious (possums not withstanding). The "engine" is not running in something that is dead.

The nephesh is also sometimes called the "lower soul".  It is seen as the part of us that drives towards self-preservation and self-enhancement regarding our physical drives and desires.  In human beings this is sometimes called an "animal instinct" or a "natural instinct".  As a result, this "lower soul" in humans is also sometimes referred to as the "animal soul".

The Septuagint translates the Hebrew word nephesh into Greek as ψυχη (psuche- Strong's #5590) which is most often translated from Greek into English as "soul" or "life".  This word is also the word most commonly used in the Greek Scriptures for "soul" as well.  The first place where it's found in the Greek Scriptures is in the second chapter of Matthew:

"Get up, take the Child and His mother, and go into the land of Israel; for those who sought the Child's life are dead." (Matthew 2:20)

This matches the Hebrew connotation of "life" in nephesh.

The first place psuche is used and translated as "soul" in the NASB is in Matthew chapter 10 where the Master speaks these words with another warning regarding Gehennom:

Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell. (Matthew 10:28)

The last place this word is found is in the book of Revelation:

Then I saw thrones, and they sat on them, and judgment was given to them. And I saw the souls of those who had been beheaded because of their testimony of Jesus and because of the word of G-d, and those who had not worshiped the beast or his image, and had not received the mark on their forehead and on their hand; and they came to life and reigned with Christ for a thousand years. (Revelation 20:4)

Neshamah

The second Hebrew word translated as "soul" is נִשְׁמַה (neshamah).  This is Strong's #5397.  It is found only 29 times in 24 verses and it is often translated as either "breath" or "breath of life".

The first place in the Tanakh where this word is used is in the story of the creation of Adam:

Then the LORD G-d formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being. (Genesis 2:7)

Think of it this way.  Adam's body (his basar) was like an uninflated balloon. 

It had a physical form but no breath was in it.

Once G-d breathed the "breath [neshamah] of life" into Adam's body that same physical form was now alive.

When we die, that "breath of life" leaves our body and (in the metaphor of the preacher from Ecclesiastes):

...then the dust will return to the earth as it was, and the spirit will return to God who gave it. (Ecclesiastes 12:7)

In the story of Noach, we find the "breath of the spirit of life" was in the land animals as well (Genesis 7:21-22) and that they perished in the Flood.  Given that the Hebrew word for "spirit" can also mean "breath", the phrase "breath of the spirit" might redundant ... but it isn't:

All flesh that moved on the earth perished, birds and cattle and beasts and every swarming thing that swarms upon the earth, and all mankind; of all that was on the dry land, all in whose nostrils was the breath [neshamah] of the spirit [ruach] of life, died. (Genesis 7:21-22)

In Hebraic thought, the neshamah is considered to be the "higher soul" compared to the nephesh which is viewed as the "lower soul".  In land mammals we can often see a "nobler" side to them compared to fish, birds, and reptiles.  Dogs, horses, and other animals at times exhibit behavior that is inconsistently above their animal nature.  In a similar manner humans (at times) exhibit behavior that is above their sinful nature.

It is via our "higher soul" that we can act in a manner above our sinful state and animals can act above their animal state.  To the Hebrew way of thinking the neshamah is the inner being of humans that is pure and created by G-d and allows us to connect with Him. The morning prayers of ancient believers included this:

"My G-d, the soul [neshamah] which you have placed within me is pure. You have created it, you have formed it, and you have breathed it into me. You preserve it within me and one day you will take it from me and restore it to me in the awaited future". ¹

This sentiment is echoed in the Gemara in Berakhot 10a where it is said "Just as G-d is pure, so is man's soul [neshamah] pure".

To the Hebrew mind this inner being, our "higher soul", our neshamah is the part of humans that allows us to connect with G-d. It is through this connection that we continue to receive life from our Heavenly Father.  It is because this part of us is pure, untainted by sin, that we are able to have life at all.  When we do good and selfless things it is because we are heeding this "higher soul".  When we do sinful, fleshly things it is because we are following the leading of our "lower soul"... our nephesh and the animal nature with which it is connected.

The last place in the Tanakh where the word neshamah is found is in Daniel 10.

And behold, one who resembled a human being was touching my lips; then I opened my mouth and spoke and said to him who was standing before me, "O my lord, as a result of the vision anguish has come upon me, and I have retained no strength. For how can such a servant of my lord talk with such as my lord? As for me, there remains just now no strength in me, nor has any breath [neshamah] been left in me. Then this one with human appearance touched me again and strengthened me. He said, "O man of high esteem, do not be afraid. Peace be with you; take courage and be courageous!" Now as soon as he spoke to me, I received strength and said, "May my lord speak, for you have strengthened me." (Daniel 10:16-19)

In a vision, Daniel is visited by "one who resembled a human being" (an angel... a messenger from G-d). Daniel recognizes the divine authority of the messenger and, upon seeing him, says he has no strength and no neshamah (no life) left in him. Without a neshamah Daniel would have been unable to interact with (i.e. reach up to and connect with) G-d or his messenger.

There is no single equivalent word in Greek or English that encompasses the concept of a "higher soul". The Septuagint simply translates this word as πνοή (pnoe). It is pronounced pno-AY, is Strong's #4157 and means "breath" or "wind". This word is used only twice in the whole of Scripture. The first is in Acts 2:

And suddenly there came from heaven a noise like a violent rushing wind, and it filled the whole house where they were sitting. (Acts 2:2)

The second and last place where it is used is also in Acts during Paul's discourse to the Athenians in the Areopagus:

"For while I was passing through and examining the objects of your worship, I also found an altar with this inscription, 'TO AN UNKNOWN GOD.' Therefore what you worship in ignorance, this I proclaim to you. The G-d who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands; nor is He served by human hands, as though He needed anything, since He Himself gives to all people life and breath and all things; and He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation, that they would seek G-d, if perhaps they might grope for Him and find Him, though He is not far from each one of us; for in Him we live and move and exist, as even some of your own poets have said, 'For we also are His children.'" (Acts 17:23-28)

The Hebrew word for spirit is רוּח (ruach- Strong's #7307) which means literally "spirit" or "wind". It is translated 185 times as "spirit", 94 times as "wind", and 31 times as "breath" in the NASB. This word is used very early in Scripture in reference to the Spirit of G-d:

The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of G-d was moving over the surface of the waters. (Genesis 1:2)

The last place in the Tanakh where ruach is used is in Malachi. It is used 3 times in 2 verses:

This is another thing you do: you cover the altar of the LORD with tears, with weeping and with groaning, because He no longer regards the offering or accepts it with favor from your hand. Yet you say, 'For what reason?' Because the LORD has been a witness between you and the wife of your youth, against whom you have dealt treacherously, though she is your companion and your wife by covenant. But not one has done so who has a remnant of the Spirit. And what did that one do while he was seeking a godly offspring? Take heed then to your spirit, and let no one deal treacherously against the wife of your youth. "For I hate divorce," says the LORD, the G-d of Israel, "and him who covers his garment with wrong," says the LORD of hosts. "So take heed to your spirit, that you do not deal treacherously." (Malachi 2:13-16)

The Septuagint translates the Hebrew word ruach into Greek as πνευμα (pneuma- Strong's #4151) and is also translated as "spirit". The first instance of this in the writings of the Apostles is in Matthew and (just like the first instance of the Hebrew word) also refers to the Ruach Ha Elohim [Spirit of G-d].

Now the birth of Jesus Christ was as follows: when His mother Mary had been betrothed to Joseph, before they came together she was found to be with child by the Holy Spirit. (Matthew 1:18)

The last use of pneuma in Scripture is (not surprisingly) found in Revelation:

The Spirit and the bride say, "Come." And let the one who hears say, "Come." And let the one who is thirsty come; let the one who wishes take the water of life without cost. (Revelation 22:17)

Now that we have taken a look at Scriptures' Hebrew and Greek words for body, soul, and spirit, let's make some observations...

G-d's Spirit and G-d's Soul

It is quite apparent that G-d has a Spirit (is a Spirit?) because His Spirit is mentioned in the beginning of Genesis and numerous other places.  In John 4:24 the Master tells us that G-d is Spirit; it is His very essence and nature. Since we are made in the "image of G-d" (e.g. Genesis 1:27, 9:6) it seems reasonable that we, too, are (in part) a spirit.

What is very interesting is that G-d also has a soul, a nephesh. As one of the promises given in Leviticus 26, G-d tells His people this: 

"If you walk in My statutes and keep my commandments so as to carry them out... I will make My dwelling among you, and My soul [nephesh] will not reject you." (Leviticus 26:3, 11)

Remember the observation earlier in this article that the nephesh was the "lower soul"? This begs the question: Does G-d's "lower soul" connect with our "higher soul"? Scripture does not provide a clear answer.

As the perfect pinnacle of Spirit, G-d would only have need of a nephesh (lower soul) in order to interact with beings that are of a lower state than Him.  Since there is nothing of a higher state than Him, it would seem logical that G-d would have no need of a neshamah.  Scripture makes no indication that He does.

Tree of Life

Life [Hebrew: חַי, chai] is very much a part of the study of body, the soul, and the spirit.

The Tree of Life is mentioned in Genesis 2.

Out of the ground the LORD G-d caused to grow every tree that is pleasing to the sight and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil. (Genesis 2:9)

Here in the story of the Creation we are told that G-d created the [definite article] Tree of Life, ועץ החיים (v'etz hachayyim).

Notice that the Hebrew word used here for "life" (chai) is plural. Literally the Hebrew reads the Tree [singular] of Lives [plural]. The first time we find chayyim in Scripture is two verses earlier in Genesis 2:7 with the creation of man:

Then the LORD G-d formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being. (Genesis 2:7)

Examining the literal Hebrew wording of this verse we find:

Then the LORD G-d formed man of dust from the ground, and breathed [naphak] into his nostrils the breath [neshamah] of life [chayyim (plural... lives!)]; and man became a living [chayah] being [nephesh].

Is this telling us that G-d created Adam with the "breath of lives" of all mankind?  It is possible.  This may also be speaking of the two lives we have: life in this world and then life in the world to come.

Isaiah 57

Isaiah 57 provides another interesting insight:

"For I will not contend forever, Nor will I always be angry; For the spirit would grow faint before Me, And the breath of those whom I have made. (Isaiah 57:16)

A literal reading of the Hebrew of this verse reveals this:

For I will not contend forever, nor will I always be angry; for the spirit [ruach] would grow faint before Me and the souls [neshamah- in plural form: neshamot] I have made.

If G-d were to remain angry then the spirits and souls that He has made would grow faint. Since He has created us for His glory (Isaiah 43:7) we cannot grow faint because His glory never does.

Strongs Comparison Table

The Strong's Exhaustive Concordance provided wonderful insight which we've organized into the following table:

The Life Is In the Blood

Thinking about the table above, how can we say that plants do not have "life"?  There are several verses that help us understand what Scripture means when it refers to "life":

Only you shall not eat flesh with its life, that is, its blood. (Genesis 9:4)

For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement.

For as for the life of all flesh, its blood is identified with its life. Therefore I said to the sons of Israel, 'You are not to eat the blood of any flesh, for the life of all flesh is its blood; whoever eats it shall be cut off.' (Leviticus 17:11, 14)

Only be sure not to eat the blood, for the blood is the life, and you shall not eat the life with the flesh. (Deuteronomy 12:23)

There are several other similar verses but the point is clear: the life of the flesh is in the blood. Without blood there is no "life" in Biblical terms (in regards to people and animals).  Whether or not the life of plants is similar in nature to humans and animals is a matter of discussion far beyond the scope of this article.

There remains one additional topic of interest related to body, soul, and spirit: eternal life...

While I was researching body, soul, and spirit in Scripture, I found that were are no verses in Scripture explicity referring to an "eternal body", an "eternal soul", or an "eternal spirit" with one exception: Hebrews 9:14 refers to the eternal Spirit of G-d (through which Messiah offered Himself).

As mentioned earlier, Paul writes of an imperishable body raised at the resurrection of the dead (1 Corinthians 15:34-50) but we have no answer about whether or not that body is of the same type of flesh as our current bodies. It is of greater glory, true, but is it fundamentally different in some measurable, quantifiable way?  Many think that it is while others focus on verse 44 where Paul makes a distinction between a "natural body" and a "spiritual body".

This is uncertain.

Some verses may imply an eternal spirit:

Furthermore, men are afraid of a high place and of terrors on the road; the almond tree blossoms, the grasshopper drags himself along, and the caperberry is ineffective. For man goes to his eternal home while mourners go about in the street. Remember Him before the silver cord is broken and the golden bowl is crushed, the pitcher by the well is shattered and the wheel at the cistern is crushed; then the dust will return to the earth as it was, and the spirit will return to G-d who gave it. (Ecclesiastes 12:5-7)

This seems to indicate that when "man goes to his eternal home" it is his spirit that will return to G-d.  This spirit appears to be given some type of new container/body as described in Paul's second letter to the congregation at Corinth:

For we know that if the earthly tent which is our house is torn down, we have a building from G-d, a house not made with hands, eternal in the heavens. For indeed in this house we groan, longing to be clothed with our dwelling from heaven, inasmuch as we, having put it on, will not be found naked. For indeed while we are in this tent, we groan, being burdened, because we do not want to be unclothed but to be clothed, so that what is mortal will be swallowed up by life. Now He who prepared us for this very purpose is G-d, who gave to us the Spirit as a pledge. Therefore, being always of good courage, and knowing that while we are at home in the body we are absent from the Lord-- for we walk by faith, not by sight-- we are of good courage, I say, and prefer rather to be absent from the body and to be at home with the Lord. (2 Corinthians 5:1-8)

Although eternal bodies, souls, and spirits (for humans) aren't explicity mentioned, there is one thing that is found: references to eternal life.  In fact, eternal life is mentioned 43 times in the Greek Scriptures.

In Matthew 19:16 the Master was asked "What must I do to inherit eternal life"?  His response? "Keep the commandments."  Please note that it is not the keeping of the commandments that provides eternal life (as shown in verse 21).  Following the commandments is evidence of eternal life and a love for G-d ("If you love Me, you will keep My commandments" - John 14:15).  The faith given to us as a gift (Ephesians 2:8) brings us into a state of spiritual rebirth in a relationship with Messiah, being known by Him (Matthew 7:23), and being among those whom He has chosen (2 Thessalonians 2:13).  This is how we are saved: it is G-d's work and not ours. 

When Messiah answered this way, He was responding to the question in a very Hebraic way.  It is very similar to His answer to John's disciples in Matthew 11:4-6: look at what I do to determine who I am.

John 3:36 also provides some clarity on this point:

"He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of G-d abides on him." (John 3:36)

If we tie together the concept of "eternal life" with the declaration from Scripture that "life is in the blood" this suggests having an "eternal body" which contains the blood in which is eternal life.  This is conjecture but it definitely makes for some interesting discussion.

While I was searching Scripture for the words "eternal" and "spirit", the word "forever" cropped up instead of "eternal" and it pointed to this fascinating passage from Isaiah:

"A Redeemer will come to Zion, And to those who turn from transgression [literally: willful sin] in Jacob," declares the LORD. "As for Me, this is My covenant with them," says the LORD: "My Spirit which is upon you, and My words which I have put in your mouth shall not depart from your mouth, nor from the mouth of your offspring, nor from the mouth of your offspring's offspring," says the LORD, "from now and forever." (Isaiah 59:20-21)

Isaiah tells us that the Redeemer will come to those who turn from willful sin and the Spirit which is upon them and the Word of G-d that is in their mouth shall not depart from their mouth... forever.  What a wonderful promise!

Body, soul, spirit, and life. These are all intertwining concepts of our existence in this world and the world to come.

Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen.  (1 Timothy 1:17)

Verses containing basar (body):

235 references on BlueLetterBible.com

Verses containing soma (body):

120 references on BlueLetterBible.com

Verses containing nephesh (soul):

625 references on BlueLetterBible.com

Verses containing psuche (soul):

91 references on BlueLetterBible.com

Verses containing neshamah (soul):

24 references on BlueLetterBible.com

Verses containing pnoe (soul):

2 references on BlueLetterBible.com

Verses containing ruach (spirit):

346 references on BlueLetterBible.com

Verses containing pneuma (spirit):

345 references on BlueLetterBible.com

Verses containing chai (life):

218 references on BlueLetterBible.com

Verses containing zoe (life):

127 references on BlueLetterBible.com

Verses containing the phrase "eternal life":

Matthew 19:16, 29
Matthew 25:46
Mark 10:17, 30
Luke 10:25
Luke 18:18, 30
John 3:15, 16, 36
John 4:14, 36
John 5:24, 39
John 6:27, 40, 47, 54, 68
John 10:28
John 12:25, 50
John 17:2, 3
Acts 13:46, 48
Romans 2:7
Romans 5:21
Romans 6:22, 23
Galatians 6:8
1 Timothy 1:16
1 Timothy 6:12
Titus 1:2
Titus 3:7
1 John 1:2
1 John 2:25
1 John 3:15
1 John 5:11, 13, 20
Jude 1:21