is exceedingly sorrowful, even to death: tarry ye here, and watch with me." 1

The life of the body, denominated physical, corporeal, or animal life, is that power, or prin ciple, or whatever else it may be called, in connection with which this earthly body or organization is built up and sustained. Hence dying, in the ordinary sense of speaking, is but the departure of the life-power from the body.

There are two principal Greek words rendered "life." The one is psuche, often rendered "soul," and already defined; the other, gonzoë, from the verb zao, (originally zoo,) to live, to be alive. Zoé denotes, for the most part, a mode or manner of being, literal or figurative.

The word man (,Greek anthropos,) more usually includes in its meaning both the body and the spirit or soul; but, in a few instances, it has reference merely to the body. Yet, philosophically, the spirit or soul is the man, and his body is merely. the organism by means of which he holds intercourse with the world around him.

Some consider man to be a compound being, apart from his organization, they having discovered, as they inform us, that there are two distinct and opposite principles in man, the one, good, the other, evil. Yet these principles, granting their existence, are manifestly but attributes of the spirit or soul; and they no more show that each human being exists in a state of duality, than the various propensities and sentiments common to men show that each individual has twenty-five, or fifty, or one hundred souls.

Death is often represented as a falling, especially in accounts of battles, a dead body being incapable

Matt. xxvi. 38. See also Acts ii. 27, 31; Ps. xvi. 10; Judges x. 16.

of maintaining an erect position. This mode of speech seems to have prevailed from very remote antiquity, it being met with in the books of Moses.1 So, also, as a carrying out of this figure, the idea of coming to life, after actual death, and the idea of being brought to life, under such circumstances, have been commonly expressed by rising, and by being raised - regaining an erect position, and being caused to regain it. Such act and such state are usually expressed in English by the word "resurrection."

In like manner, dying is frequently symbolized by sleeping, the expressions, to sleep, to have slept, and the like, being employed in the sense of to die, to have died, &c. Sleep is thus put for death probably to intimate an after-death life; since, to all minds, sleeping unequivocally implies waking. And in accordance with this usage, is the fact that one of the Greek words for rising, raising, and being raised, when the dead are in mention, primarily signifies to awake, to be awaked, &c.

There are two words in the Greek Testament rendered "rise," "raise," &c., in connection with the subject of the future life. These are avion

anistemi, and eyega -egeiro, the latter of which has frequently the passive form, egeiromai, to be raised. In like manner,

There are two Greek words rendered แ resurrection." These are αναστασις— anastasis, and εγερσις egersis. The latter, however, occurs in the New Testament but once. (Matt. xxvii. 53.)

The Greek verb anistemi comes from the preposition ana, again, and the verb istemi, to stand. It consequently signifies to stand again, that is, to rise to an erect position; or, transitively, to cause to stand again, that is, to raise. It may also some

1 Genesis xiv. 10; Exodus xxxii. 28; Numbers xiv. 29.

times have the sense of to arouse, as if from a state of inactivity. In the passive sense, to be raised or aroused, it is not often used.

The verb egeiro primarily signifies to awaken, at if from sleep, or to arouse, as if from inaction; yes, in the New Testament, it is much more commonly used in the sense of to raise, or, when having the passive form, in the sense of to be raised. Though it sometimes signifies merely to awake, it seldom or never, in the New Testament, has the mere intransitive sense of to rise, though it is often made to bear that sense in the common version. See chap. xxxiii. of this work.

Anistemi supposes the riser to have fallen from a standing posture, as if by some casualty; egeiro, his having reclined, as if for sleep or rest. Accordingly, a return from death as if from sleep, is more naturally expressed by egeiro than by anistemi. In one text, where both words occur in the same sentence, the former is rendered "awake," and the latter" arise:" "Awake thou who sleepest, and arise from the dead." (Eph. v. 14.)

The Greek noun anastasis, mostly rendered "resurrection," is from ana, again, and stasis, the act or state of standing, or causing to stand, or being caused to stand. (Stasis is from istemi.) Anastasis, therefore signifies the act or state of rising, raising, or being raised.

The noun egersis is from the verb egeiro, and has the sense indicated by its derivation.

The English word resurrection, from the Latin resurrectio, and this from the Latin resurgo, compounded of re and surgo, seems properly to import a re-rising, or rising again; but the Scriptures not having been written in either English or Latin, the question is not as to the original specific import of these words, but only as to that of the

Greek anastasis and its kindred terms. The prefix ana (, which, in composition, sometimes becomes "an,") has indeed the sense of re; and if istemi, like surgo, signifies to rise, then anistemi would truly import to re-rise, or rise again. But seeing that istemi, by itself, signifies simply to stand, or to cause to stand, the prefix in mention does not give it the sense of to re-rise or re-raise, but simply to rise or raise, literally to re-stand, or stand again, or get up, or cause some one to do And the like may be said of anastasis.

So.

So, also, since falling down expresses no more than falling, that is, when a mere standing posture on a level is what is fallen from, it seems at best a pleonasm, an allowable one perhaps, to speak of rising up, or of being raised up, after having fallen in such circumstances. Getting up, being set up, &c., are strictly proper expressions; and these, by the way, are analogous to anistemi.

The Greek terms rendered "rise," "raise," &c., are obviously used in a secondary sense when applied to the subject of life after death.

In one passage at least, anastasis seems equivalent to resurrection world, or after-death mode of being. Thus the Sadducee doctors demanded of Christ, "In the anastasis whose wife," &c.; and He responded, "In the anastasis they neither marry, nor are given in marriage." These Sadducees also, in the expression, "and raise up seed [or offspring] to his brother," employ the word anistemi in an unusual sense.1

In one passage also, egeiro (in the passive form) seems to be expressive of the growth or development of the resurrection body from the unfoldment of a germ, so to call it, contained in the earthly body: "It is sown a natural [or animal]

1 Matthew xxii. 24.

body; it is raised a spiritual body. (1 Cor. xv. 44.) See chap. xxxv.

The expression "the dead" has a plural force. It is analagous, in this respect, to the expres sions "the living," "the learned," "the wise," "the wicked," &c. The like may be said of "hoi nekroi," the Greek expression for the dead, which, in all its variations of case, is plural not only in sense, but in form. It appears, then, that, in general,

By "the dead" are meant the dead persons, which is to say, those who have died. The expression may import dead bodies, as in certain texts in the Old Testament to be commented upon in chap. xvii; also, when it was said of Christ to the women at His tomb, "He is risen from the dead;" also, when used the second time in the text, "Let the dead bury their dead."* this sense it is seldom used.

But in

The resurrection of the dead, and the resurrection FROM the dead, are by no means synonymous expressions. In the former phrase, the dead are the ones that rise; in the latter, the dead are those who are left by the person rising.

"The resurrection of the dead" is a phrase applicable to all or any who have died or are to die. Witness the words of Paul before Felix, concerning "a resurrection of the dead, both of the just and unjust;" also his argument in 1 Corinthians, chapter xv, that as surely as Christ rose from the dead, so surely there is a resurrection of the dead. But,

The resurrection from the dead is affirmed only of those few persons whose real or supposed risings were, or were thought to be, manifest to the

"Let the spiritually dead do the burying of dead bodies." Free Translation of Luke ix. 60.