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SoulAid to Bible Understanding
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to please him, and thus he might not use his full strength or his full mental capacity to advance his master’s interests. (Compare Ephesians 6:5; Colossians 3:22.) Hence these other facets are evidently mentioned to focus attention on them so that we do not fail to remember and consider them in our service to God, to whom we belong, and to his Son, whose life was the ransom price that bought us. “Whole-souled” service to God involves the entire person, no bodily part, function, capacity or desire being left out.—Compare Matthew 5:28-30; Luke 21:34-36; Ephesians 6:6-9; Philippians 3:19; Colossians 3:23, 24.
SOUL AND SPIRIT ARE DISTINCT
The “spirit” (Heb., ruʹahh; Gr., pneu’ma) should not be confused with the “soul” (Heb., neʹphesh; Gr., psy·kheʹ), for they refer to different things. Thus, Hebrews 4:12 speaks of the word of God as ‘piercing even to the dividing of soul and spirit, and of joints and their marrow.’ (Compare also Philippians 1:27; 1 Thessalonians 5:23.) As has been shown, the soul (neʹphesh; psy·kheʹ) is the creature itself. The spirit (ruʹahh; pneuʹma) generally refers to the life force of the living creature or soul, though the original-language terms may also have other meanings.
Illustrating further the distinction between the Greek psy·kheʹ and pneuʹma is the apostle Paul’s discussion, in his first letter to the Corinthians, of the resurrection of Christians to spirit life. Here he contrasts “that which is physical [psy·khi·konʹ, literally “soulical”]” with “that which is spiritual [pneu·ma·ti·konʹ].” Thus, he shows that the Christians until the time of their death have had a “soulical” body, even as did the first man Adam; whereas, in their resurrection such anointed Christians receive a spiritual body like that of the glorified Jesus Christ. (1 Cor. 15:42-49) Jude makes a somewhat similar comparison in speaking of “animalistic men [psy·khi·koiʹ, literally “soulical (men)”], not having spirituality [literally “not having spirit (pneuʹma) ”].”—Jude 19.
GOD AS HAVING SOUL
In view of the foregoing, it appears that the Scriptures in which God speaks of “my soul” (Lev. 26:11, 30; Ps. 24:4; Isa. 42:1) are yet another instance of an anthropomorphic usage, that is, the attributing of physical and human characteristics to God to facilitate understanding, as when God is spoken of as having eyes, hands, and so forth. By speaking of ‘my neʹphesh,’ Jehovah clearly means “myself” or “my person” “God is a Spirit [Pneuʹma].”—John 4:24; see JEHOVAH (Descriptions of his presence), page 889.
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Sour DoughAid to Bible Understanding
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SOUR DOUGH
A piece of dough that is set aside for a day or longer and allowed to sour or ferment. The Hebrew term seʼorʹ denotes such sour dough and means “fermented” or “leavened mass.” Certain lexicographers have linked it with the German word sauer and the English word sour. Sour dough would readily leaven new mixtures to which it is added.
The Israelites used sour dough in making leavened bread. The lump of dough preserved from a former baking was generally dissolved in water in the kneading trough prior to the adding of the flour, or it might be put in the flour and then kneaded along with it. The latter seems to be the method referred to by Jesus Christ when he said: “The kingdom of the heavens is like leaven, which a woman took and hid in three large measures of flour, until the whole mass was fermented.” (Matt. 13:33; Luke 13:20, 21) Though there is no direct evidence, it has been suggested that the Jews also used wine lees as yeast.
Israel’s grain offerings presented by fire to Jehovah were not to be made with sour dough. (Lev. 2:11) Also, the Israelites were expressly commanded not to have sour dough (here an apparent symbol of corruption and sin) in their homes or within the boundaries of their territory during the seven-day festival of unleavened bread. (Ex. 12:15; 13:7; Deut. 16:4) Anyone eating something leavened during that time was to be “cut off from the assembly of Israel.”—Ex. 12:19.
In ancient Egypt it was also customary, when baking, to set aside some dough, to be used for leavening fresh dough. Even today, when the kneading of dough has been completed, some people of Cyprus, for instance, put aside a piece of dough in a warm place. After thirty-six to forty-eight hours it can be used to ferment an entire lump of new dough.
Paul may have had sour dough in mind when he urged the Corinthians: “Clear away the old leaven [Gr., zyʹmen], that you may be a new lump, according as you are free from ferment.”—1 Cor. 5:7; see LEAVEN.
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SouthAid to Bible Understanding
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SOUTH
See NEGEB.
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SovereigntyAid to Bible Understanding
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SOVEREIGNTY
Supremacy in rule or power; the dominion or rule of a lord, king, emperor or the like; the power that, in the final analysis, determines the government of a state. In the Hebrew Scriptures the word ʼAdho·nayʹ appears frequently, and the expression ʼAdho·nayʹ Yeho·wihʹ more than two hundred times. ʼAdho·nayʹ is a plural form of ʼa·dhohnʹ, “lord” “master.” The plural form ʼadho·nimʹ may be applied to men in simple plurality, as “lords,” “masters.” But the term ʼAdho·nayʹ is always used in the Scriptures with reference to God, the plural being employed to denote excellence or majesty. It is most frequently rendered “Lord” by translators. When it appears with the name of God (ʼAdho·nayʹ Yeho·wihʹ), as, for example, at Psalm 73:28, the expression is translated “Lord GOD” (AT, AV, RS); “Lord God” (Dy [72:28]); “Lord, my Master” (Kx [72:28]); “Lord Jehovah” (Yg); “Sovereign Lord Jehovah” (NW). In Psalms 47:9; 138:5 and 150:2 Moffatt uses the word “sovereign,” but not to translate ʼAdho·nayʹ.
The Greek word de·spoʹtes means one who possesses supreme authority, or absolute ownership and uncontrolled power. (Vine’s Expository Dictionary of New Testament Words, under “Lord” and “Master”) It is translated “lord,” “master,” “owner,” and when used in direct address to God is rendered “Lord” (AV, Yg and others), “Ruler of all” (Kx), “Sovereign Lord” (NW), at Luke 2:29, Acts 4:24 and Revelation 6:10. In the last text, Knox, the New English Bible, Moffatt and the Revised Standard Version read “Sovereign Lord”; Young’s translation and The Kingdom Interlinear Translation read “master.”
So, while the Hebrew and Greek texts do not have a separate qualifying word for “sovereign,” the flavor is contained in the words ʼAdho·nayʹ and de·spoʹtes when they are used in the Scriptures as applying to Jehovah God, the qualification denoting the excellence of his lordship.
JEHOVAH’S SOVEREIGNTY
Jehovah God is Sovereign of the universe (“sovereign of the world,” Psalm 47:9, Mo) by reason of his Creatorship, his Godship and his supremacy as the Almighty. (Gen. 17:1; Ex. 6:3; Rev. 16:14) He is the Owner of all things and the Source of all authority and power, the Supreme Ruler in government. (Ps. 24:1; Isa. 40:21-23; Rev. 4:11; 11:15) The psalmist sang of him: “Jehovah himself has firmly established his throne in the very heavens; and over everything his own kingship has held domination.” (Ps. 103:19; 145:13) Jesus’ disciples prayed, addressing God: “Sovereign Lord, you are the One who made the heaven and the earth.” (Acts 4:24, NW; Mo) To the nation of Israel, God himself constituted all three branches of government, the judicial, the legislative and the executive. The prophet Isaiah said: “Jehovah is our Judge, Jehovah is our Statute-giver, Jehovah is our King; he himself will save us.” (Isa. 33:22) Moses gives a notable description of God as Sovereign at Deuteronomy 10:17.
In his sovereign position Jehovah has the right and authority to delegate ruling responsibilities. David was made king of Israel, and the Scriptures speak of
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