09-18-2008, 11:00 PM
Shlama:
Can I wade in here. The phrase nefesh khaya simply means animated soul. Only Adam was the recipient of nishmat ruakh khayim or spiritual Breath of Elohim. (Genesis 2:7, 7:22) Man was created in the Image of Elohim and has an eternal soul but animals do not. (Genesis 1:26, Eccliasiasts 3:11, 18-21) There is some mystery about the addition of nishmat ruakh khayim to nefesh khaya which is irreversible and makes Adam eternal and subject to resurrection while nefesh khaya alone is not.
In Leviticus 17:11, 16 it is written, "the soul of the flesh is in the blood". This means that the living creature draws it's animation/soul/life from the blood. This is true. When it comes to man however, he has an eternal spirit and this eternal spirit is joined at conception to live in nefesh khaya like the LORD in His temple, in my understanding. Death will temporarily separate the spirit and soul from the fleshly body (temporary clay dwelling) of a human but we cannot escape the resurrection of the body to judgement for the things done in the body. In Meshikha we are passed from judgement into life/salvation. (John 5:24) So, the death that Yeshua is speaking about in this verse refers to eternal separation from Alaha.
It is the presence of the upper soul or nashama which makes us culpable for the sins of nefesh khaya on one hand while enabling us to enjoy Elohim forever on the other hand. For this reason, Yeshua Meshikha shed his blood and laid down his life/soul. Job invokes nashama in his discourse with his friends. Job reasons that it is the presence of nashama that should steer the counsel of his friends.
26:4 "and whose nashama came from you?"
Then Job makes a profound equivalence between nashama and the ability as well as the responsibility to speak rightly.
27:3 "as long as my nashama is in me,
and the Spirit of Eloah in my nostrils,
27:4 my lips will not speak wickedness,
nor my tongue utter deceit."
Without getting too much into Revelation 20:11-15, there will be an eternal judgement of unsaved human souls that have been resurrected for this very purpose. As for the redeemed, we will judge the world and even fallen angels.(I Corinthians 6:2-3)
This is only meant to throw some light on the subject. This whole discourse is shrouded in mystery. As Paul said, "Now we see through a mirror obscurely, but then face to face." (I Corinthians 13:12
Shlama,
Stephen
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Can I wade in here. The phrase nefesh khaya simply means animated soul. Only Adam was the recipient of nishmat ruakh khayim or spiritual Breath of Elohim. (Genesis 2:7, 7:22) Man was created in the Image of Elohim and has an eternal soul but animals do not. (Genesis 1:26, Eccliasiasts 3:11, 18-21) There is some mystery about the addition of nishmat ruakh khayim to nefesh khaya which is irreversible and makes Adam eternal and subject to resurrection while nefesh khaya alone is not.
In Leviticus 17:11, 16 it is written, "the soul of the flesh is in the blood". This means that the living creature draws it's animation/soul/life from the blood. This is true. When it comes to man however, he has an eternal spirit and this eternal spirit is joined at conception to live in nefesh khaya like the LORD in His temple, in my understanding. Death will temporarily separate the spirit and soul from the fleshly body (temporary clay dwelling) of a human but we cannot escape the resurrection of the body to judgement for the things done in the body. In Meshikha we are passed from judgement into life/salvation. (John 5:24) So, the death that Yeshua is speaking about in this verse refers to eternal separation from Alaha.
It is the presence of the upper soul or nashama which makes us culpable for the sins of nefesh khaya on one hand while enabling us to enjoy Elohim forever on the other hand. For this reason, Yeshua Meshikha shed his blood and laid down his life/soul. Job invokes nashama in his discourse with his friends. Job reasons that it is the presence of nashama that should steer the counsel of his friends.
26:4 "and whose nashama came from you?"
Then Job makes a profound equivalence between nashama and the ability as well as the responsibility to speak rightly.
27:3 "as long as my nashama is in me,
and the Spirit of Eloah in my nostrils,
27:4 my lips will not speak wickedness,
nor my tongue utter deceit."
Without getting too much into Revelation 20:11-15, there will be an eternal judgement of unsaved human souls that have been resurrected for this very purpose. As for the redeemed, we will judge the world and even fallen angels.(I Corinthians 6:2-3)
This is only meant to throw some light on the subject. This whole discourse is shrouded in mystery. As Paul said, "Now we see through a mirror obscurely, but then face to face." (I Corinthians 13:12
Shlama,
Stephen
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