What does the Bible say that helps us to understand what the soul is?

Gen. 2:7: “Jehovah God proceeded to form the man out of dust from the ground and to blow into his nostrils the breath of life, and the man came to be a living soul.” (Notice that this does not say that man was given a soul but that he became a soul, a living person.) (The part of the Hebrew word here rendered “soul” is neʹphesh. KJ, AS, and Dy agree with that rendering. RS, JB, NAB read “being.” NE says “creature.” Kx reads “person.”)

1 Cor. 15:45: “It is even so written: ‘The first man Adam became a living soul.’ The last Adam became a life-giving spirit.” (So the Christian Greek Scriptures agree with the Hebrew Scriptures as to what the soul is.) (The Greek word here translated “soul” is the accusative case of psy·kheʹ. KJ, AS, Dy, JB, NAB, and Kx also read “soul.” RS, NE, and TEV say “being.”)

1 Pet. 3:20: “In Noah’s days . . . a few people, that is, eight souls, were carried safely through the water.” (The Greek word here translated “souls” is psy·khaiʹ, the plural form of psy·kheʹ. KJ, AS, Dy, and Kx also read “souls.” JB and TEV say “people”; RS, NE, and NAB use “persons.”)

Gen. 9:5: “Besides that, your blood of your souls [or, “lives”; Hebrew, from neʹphesh] shall I ask back.” (Here the soul is said to have blood.)

Josh. 11:11: “They went striking every soul [Hebrew, neʹphesh] that was in it with the edge of the sword.” (The soul is here shown to be something that can be touched by the sword, so these souls could not have been spirits.)

Where does the Bible say that animals are souls?

Gen. 1:20, 21, 24, 25: “God went on to say: ‘Let the waters swarm forth a swarm of living souls* . . . ’ And God proceeded to create the great sea monsters and every living soul that moves about, which the waters swarmed forth according to their kinds, and every winged flying creature according to its kind. . . . And God went on to say: ‘Let the earth put forth living souls according to their kinds . . . ’ And God proceeded to make the wild beast of the earth according to its kind and the domestic animal according to its kind and every moving animal of the ground according to its kind.” (*In Hebrew the word here is neʹphesh. Ro reads “soul.” Some translations use the rendering “creature[s].”)

Lev. 24:17, 18: “In case a man strikes any soul [Hebrew, neʹphesh] of mankind fatally, he should be put to death without fail. And the fatal striker of the soul [Hebrew, neʹphesh] of a domestic animal should make compensation for it, soul for soul.” (Notice that the same Hebrew word for soul is applied to both mankind and animals.)

Rev. 16:3: “It became blood as of a dead man, and every living soul* died, yes, the things in the sea.” (Thus the Christian Greek Scriptures also show animals to be souls.) (*In Greek the word here is psy·kheʹ. KJ, AS, and Dy render it “soul.” Some translators use the term “creature” or “thing.”)

Do other scholars who are not Jehovah’s Witnesses acknowledge that this is what the Bible says the soul is?

“There is no dichotomy [division] of body and soul in the O[ld] T[estament]. The Israelite saw things concretely, in their totality, and thus he considered men as persons and not as composites. The term nepeš [neʹphesh], though translated by our word soul, never means soul as distinct from the body or the individual person. . . . The term [psy·kheʹ] is the N[ew] T[estament] word corresponding with nepeš. It can mean the principle of life, life itself, or the living being.”—New Catholic Encyclopedia (1967), Vol. XIII, pp. 449, 450.

“The Hebrew term for ‘soul’ (nefesh, that which breathes) was used by Moses . . . , signifying an ‘animated being’ and applicable equally to nonhuman beings. . . . New Testament usage of psychē (‘soul’) was comparable to nefesh.”—The New Encyclopædia Britannica (1976), Macropædia, Vol. 15, p. 152.

“The belief that the soul continues its existence after the dissolution of the body is a matter of philosophical or theological speculation rather than of simple faith, and is accordingly nowhere expressly taught in Holy Scripture.”—The Jewish Encyclopedia (1910), Vol. VI, p. 564.

Can the human soul die?

Ezek. 18:4: “Look! All the souls—to me they belong. As the soul of the father so likewise the soul of the son—to me they belong. The soul* that is sinning—it itself will die.” (*Hebrew reads “the neʹphesh.” KJ, AS, RS, NE, and Dy render it “the soul.” Some translations say “the man” or “the person.”)

Matt. 10:28: “Do not become fearful of those who kill the body but cannot kill the soul [or, “life”]; but rather be in fear of him that can destroy both soul* and body in Gehenna.” (*Greek has the accusative case of psy·kheʹ. KJ, AS, RS, NE, TEV, Dy, JB, and NAB all render it “soul.”)

Acts 3:23: “Indeed, any soul [Greek, psy·kheʹ] that does not listen to that Prophet will be completely destroyed from among the people.”

Is it possible for human souls (people) to live forever?

See pages 243-247, under the heading “Life.”

Is the soul the same as the spirit?

Eccl. 12:7: “Then the dust returns to the earth just as it happened to be and the spirit [or, life-force; Hebrew, ruʹach] itself returns to the true God who gave it.” (Notice that the Hebrew word for spirit is ruʹach; but the word translated soul is neʹphesh. The text does not mean that at death the spirit travels all the way to the personal presence of God; rather, any prospect for the person to live again rests with God. In similar usage, we may say that, if required payments are not made by the buyer of a piece of property, the property “returns” to its owner.) (KJ, AS, RS, NE, and Dy all here render ruʹach as “spirit.” NAB reads “life breath.”)

Eccl. 3:19: “There is an eventuality as respects the sons of mankind and an eventuality as respects the beast, and they have the same eventuality. As the one dies, so the other dies; and they all have but one spirit [Hebrew, ruʹach].” (Thus both mankind and beasts are shown to have the same ruʹach, or spirit. For comments on verses 20, 21, see page 383.)

Heb. 4:12: “The word of God is alive and exerts power and is sharper than any two-edged sword and pierces even to the dividing of soul [Greek, psy·khesʹ; “life,” NE] and spirit [Greek, pneuʹma·tos], and of joints and their marrow, and is able to discern thoughts and intentions of the heart.” (Observe that the Greek word for “spirit” is not the same as the word for “soul.”)

Does conscious life continue for a person after the spirit leaves the body?

Ps. 146:4: “His spirit [Hebrew, from ruʹach] goes out, he goes back to his ground; in that day his thoughts do perish.” (NAB, Ro, Yg, and Dy [145:4] here render ruʹach as “spirit.” Some translations say “breath.”) (Also Psalm 104:29)

What is the origin of Christendom’s belief in an immaterial, immortal soul?

“The Christian concept of a spiritual soul created by God and infused into the body at conception to make man a living whole is the fruit of a long development in Christian philosophy. Only with Origen [died c. 254 C.E.] in the East and St. Augustine [died 430 C.E.] in the West was the soul established as a spiritual substance and a philosophical concept formed of its nature. . . . His [Augustine’s] doctrine . . . owed much (including some shortcomings) to Neoplatonism.”—New Catholic Encyclopedia (1967), Vol. XIII, pp. 452, 454.

“The concept of immortality is a product of Greek thinking, whereas the hope of a resurrection belongs to Jewish thought. . . . Following Alexander’s conquests Judaism gradually absorbed Greek concepts.”—Dictionnaire Encyclopédique de la Bible (Valence, France; 1935), edited by Alexandre Westphal, Vol. 2, p. 557.

“Immortality of the soul is a Greek notion formed in ancient mystery cults and elaborated by the philosopher Plato.”—Presbyterian Life, May 1, 1970, p. 35.

“Do we believe that there is such a thing as death? . . . Is it not the separation of soul and body? And to be dead is the completion of this; when the soul exists in herself, and is released from the body and the body is released from the soul, what is this but death? . . . And does the soul admit of death? No. Then the soul is immortal? Yes.”—Plato’s “Phaedo,” Secs. 64, 105, as published in Great Books of the Western World (1952), edited by R. M. Hutchins, Vol. 7, pp. 223, 245, 246.

“The problem of immortality, we have seen, engaged the serious attention of the Babylonian theologians. . . . Neither the people nor the leaders of religious thought ever faced the possibility of the total annihilation of what once was called into existence. Death was a passage to another kind of life.”—The Religion of Babylonia and Assyria (Boston, 1898), M. Jastrow, Jr., p. 556.

See also pages 100-102, under the heading “Death.”

What is the holy spirit?

A comparison of Bible texts that refer to the holy spirit shows that it is spoken of as ‘filling’ people; they can be ‘baptized’ with it; and they can be “anointed” with it. (Luke 1:41; Matt. 3:11; Acts 10:38) None of these expressions would be appropriate if the holy spirit were a person.

Jesus also referred to the holy spirit as a “helper” (Greek, pa·raʹkle·tos), and he said that this helper would “teach,” “bear witness,” “speak,” and ‘hear.’ (John 14:16, 17, 26; 15:26; 16:13) It is not unusual in the Scriptures for something to be personified. For example, wisdom is said to have “children.” (Luke 7:35) Sin and death are spoken of as being kings. (Rom. 5:14, 21) While some texts say that the spirit “spoke,” other passages make clear that this was done through angels or humans. (Acts 4:24, 25; 28:25; Matt. 10:19, 20; compare Acts 20:23 with 21:10, 11.) At 1 John 5:6-8, not only the spirit but also “the water and the blood” are said to ‘bear witness.’ So, none of the expressions found in these texts in themselves prove that the holy spirit is a person.

The correct identification of the holy spirit must fit all the scriptures that refer to that spirit. With this viewpoint, it is logical to conclude that the holy spirit is the active force of God. It is not a person but is a powerful force that God causes to emanate from himself to accomplish his holy will.—Ps. 104:30; 2 Pet. 1:21; Acts 4:31.

See also pages 406, 407, under the heading “Trinity.”

What gives evidence that a person really has the holy spirit, or “the Holy Ghost” (KJ)?

Luke 4:18, 31-35: “[Jesus read from the scroll of the prophet Isaiah:] ‘Jehovah’s spirit is upon me, because he anointed me to declare good news’ . . . And he went down to Capernaum, a city of Galilee. And he was teaching them on the sabbath; and they were astounded at his way of teaching, because his speech was with authority. Now in the synagogue there was a man with a spirit, an unclean demon, and he shouted with a loud voice . . . But Jesus rebuked it, saying: ‘Be silent, and come out of him.’ So, after throwing the man down in their midst, the demon came out of him without hurting him.” (What gave evidence that Jesus had God’s spirit? The account does not say that he trembled or shouted or moved about in a fervor. Rather, it says he spoke with authority. It is noteworthy, however, that on that occasion a demonic spirit did move a man to shout and fall onto the floor.)

Acts 1:8 says that when Jesus’ followers received holy spirit they would be witnesses about him. According to Acts 2:1-11, when they did receive that spirit, observers were impressed by the fact that, although the ones speaking were all Galileans, they were speaking about the magnificent things of God in languages that were familiar to the many foreigners who were present. But the record does not say that there were any emotional outbursts on the part of those who received the spirit.

It is noteworthy that when Elizabeth received the holy spirit and then gave voice to “a loud cry” she was not in a meeting for worship but was greeting a visiting relative. (Luke 1:41, 42) When, as reported at Acts 4:31, holy spirit came upon an assembly of disciples, the place was shaken, but the effect of that spirit on the disciples was, not that they trembled or rolled about, but that they ‘spoke the word of God with boldness.’ Likewise today, boldness in speaking the word of God, zealously engaging in the work of witnessing—these are what give evidence that a person has holy spirit.

Gal. 5:22, 23: “The fruitage of the spirit is love, joy, peace, long-suffering, kindness, goodness, faith, mildness, self-control.” (It is this fruitage, rather than outbursts of religious fervor, that one should look for when seeking to find people who truly have God’s spirit.)

Does ability to speak with great emotion in a tongue that a person never studied prove that he has God’s spirit?

See the main heading “Tongues, Speaking in.”

Is miraculous healing being done in our day by means of the spirit of God?

See the main heading “Healing.”

Who is baptized with holy spirit?

See page 56, under “Baptism,” also the main heading “Born Again.”

Is there a spirit part of man that survives the death of the body?

Ezek. 18:4: “The soul that is sinning—it itself will die.” (RS, NE, KJ, and Dy all render the Hebrew word neʹphesh in this verse as “soul,” thus saying that it is the soul that dies. Some translations that render neʹphesh as “soul” in other passages use the expression “the man” or “the one” in this verse. So, the neʹphesh, the soul, is the person, not an immaterial part of him that survives when his body dies.) (See the main heading “Soul” for further details.)

Ps. 146:4: “His spirit goes out, he goes back to his ground; in that day his thoughts do perish.” (The Hebrew word here translated “spirit” is a derivative of ruʹach. Some translators render it “breath.” When that ruʹach, or active life-force, leaves the body, the person’s thoughts perish; they do not continue in another realm.)

Eccl. 3:19-21: “There is an eventuality as respects the sons of mankind and an eventuality as respects the beast, and they have the same eventuality. As the one dies, so the other dies; and they all have but one spirit, so that there is no superiority of the man over the beast, for everything is vanity. All are going to one place. They have all come to be from the dust, and they are all returning to the dust. Who is there knowing the spirit of the sons of mankind, whether it is ascending upward; and the spirit of the beast, whether it is descending downward to the earth?” (Because of the inheritance of sin and death from Adam, humans all die and return to the dust, as animals do. But does each human have a spirit that goes on living as an intelligent personality after it ceases to function in the body? No; verse 19 answers that humans and beasts “all have but one spirit.” Based merely on human observation, no one can authoritatively answer the question raised in verse 21 regarding the spirit. But God’s Word answers that there is nothing that humans have as a result of birth that gives them superiority over beasts when they die. However, because of God’s merciful provision through Christ, the prospect of living forever has been opened up to humans who exercise faith, but not to animals. For many of mankind, that will be made possible by resurrection, when active life-force from God will invigorate them again.)

Luke 23:46: “Jesus called with a loud voice and said: ‘Father, into your hands I entrust my spirit [Greek, pneuʹmaʹ].’ When he had said this, he expired.” (Notice that Jesus expired. When his spirit went out he was not on his way to heaven. Not until the third day from this was Jesus resurrected from the dead. Then, as Acts 1:3, 9 shows, it was 40 more days before he ascended to heaven. So, what is the meaning of what Jesus said at the time of his death? He was saying that he knew that, when he died, his future life prospects rested entirely with God. For further comments regarding the ‘spirit that returns to God,’ see page 378, under the heading “Soul.”)

If Someone Says—

‘Do you have the holy spirit (or the Holy Ghost)?’

You might reply: ‘Yes, and that is why I have come to your door today. (Acts 2:17, 18)’

Or you could say: ‘That is what makes it possible for me to share in the Christian ministry. But I find that not everyone has the same idea as to what gives evidence that a person really has God’s spirit. What do you look for?’ Then perhaps add: (Discussion of some of the material on pages 381, 382.)