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, iltlt TErE ~tandaltd. ISSUED MONTH L Y BY THE C h ristian A sso ci a t i on f o r the Dissemi n a ti on o f th e Truth of Lif e and Immortality through Christ alone E DITED BY G e o. A. BROWN, P a st o r of Mint Lane Baptist Church, Lincoln . THE BIBL E S'l'ANDARD s devo t ed to t h e exposition of B i b li cal Tr uth , e sp ec ia l l y t he d oc tri ne of Co nd it io na l I mm or ta lit y, th e l i t e ral R e surrection of the De ad . the Final Des t ru cti on o f th e W ic ke d, th e Si gn s o f th e Times, the Second Coming of Christ, and His Pe r sonal R e ign on earth. " The Wages of Sin is Deat h . ~ j bnt the gift of God is Eternal Life t hr oug h J es u s Chr i st our Lord. " No. 15. P r ice Id. ECEM B ER , , 1878. THE NAMES GIVEN TO MAN CLEARLY IND I CATE HIS MORTALITY. AMONG he Orient a ls the appel l ations given as names a re always significant. In the Old Testament we f ind that the ch i ld was named in many i stances f rom the circums t ance of its birth, or f rom some p eculiarities in the history of the f a mily t o which it b e lon g ed. T he re i s an e xceedin g ly nu er o us cla s s of texts in th e He br ew, which s trongly express the mortality of t h e so ul of ma n , i n t he v ar ious ap p ellations g iven unto him, but which are en tir e l y ob s c u r e d in ou r tr a n s lati on . W h e n it is in - tended to d es i g n ate m an me r ely as an a nimal , or cr e atu r e, he, in c o mmon with th bea s t s, i s calle d a sou l , nephesh , a s h a ving a common o igin w ith t he be as t s, as b e i n g made of dust, and as having with them a com mo n anim a l n ame, s us t ained by the common breath of live s . But w h en man is spoken of in connection with the beasts, t o d · i s ti n guish him f r om t h e m, he is called, in all p l aces-excepting Exodus xi. 7, and xix. 13, where h e is called a man of virtue or courage - by t he n a me Ada m, pointing out his re l ationship to the firs t m a n. The p la ces may be found under the head o f "Beas t joined with Man" in Cruden. Ther e are t e n diff e rent H e br e w wo r ds that, in the common version, a r e rendered per s on; and there are n o l ess than seventy-eigh t different Hebrew words that are trans l ated by the common terms man and men. These Hebrew names are mostly compound nouns, so combined with an a d ject i ve as to be expressive of a var i ety of distinc t qua l itie s o f t he m a n d e si g nated by them . The princip l e terms, howev e r, are: - 1 . Adam : man of earth . 2. Ha - Adam : the man Adam , 3. E noush : a mortal man. 4. Nephesh : a soul, anima l life, or brea t h; a n a nim al i nt end ed to l ive by br ea thing. 5. N ep h e s li -Adam : an anim a l, or creatur e m a de of ear t h, tha t li v es by br ea th i n g. 6 . Eesh : a man of valour , or virtu e . 7. Baal : an owner, master . 8 . Geo e r : men of strength. 9. A na sh ee m : plural of enousli, mortals . 10 . Metheem : plural of death; metaphor for men literally, men as subjects of death. 11 . Kotho : a bad man. 12. Ehok li om : a w i se m an. I n consequ e n ce of t he ne g l ect to tr a nsfu s e t he idea c o n ve y e d by th e se compound terms , the m e aning of m a n y passag e s of Scr i pture is completely obscu re d in th e a uthorized v e rs i on. E xa mple : Gen . ii. 5, " T he r e w a s not a n Ad ani to till th e A d am - a h :" Gen. i . 2 6, "L e t us m a ke A d a ni (a m a n of e a rth ) in O ur i ma g e. " Jo b x . 5, add r e ss in g G o d, Job sa ys, " Ar e 'I'hy d ay s as th e da y s of (eu o ush) a m rtal; or Thy y e ars like e ven t h e time o f (g ever ) a strong m a n? " If our translators had honestly t ransl a t e d these terms, what wou l d have become of their f av ourite theory of the imm o rta l ity of man? Her e man is not o nly d e signat e d as mortal, but is contrasted w i th God on that v e ry a ccount; and yet , strange to stay, theologia n s t e ll us that the existence o f the souls of all m e n runs p a r a llel with the existe n ce of God, and , consequ e ntl y, th a t J ob 's cont ras t is a failure . It would be foll y to c a l l m an mort a l, if his essentia l nature was immortal . Psalm v iii. 4, "Wh a t is ( enoush) a m or ta l , t h a t Thou art mindful of him ; and eve n of the son of da m (as was man in his best e s tat e ) that Thou visitest him? . " Psalm ix. 20, "Put th e m i nf ea r, 0 L ord, t ha t the n ati o ns may know thems e lv e s to be but ( anasheem) mortals." Put the orthodox construction on this last verse, and it beco m es nonsense. Put them in f ea r, that t he nat io n smay know t h at they are ' im morta l; that though their bodi es m ight be destroyed, their soul s would l ive for ever! Prov. xxx. 2, th e common version, reads, " Surely I am more br u tish than a n y man, and h ave no t the under- standing of a man , " which thu s appear s l i k e two way s of
