Құдайлық кітаптағы адам жанының мәнісі

Biblical human immaterial spirit
The concept of an immaterial and immortal soul – distinct from the body – did not appear in Judaism before the Babylonian exile, but developed as a result of interaction with Persian and Hellenistic philosophies.

And the Lord God created man in two formations; and took dust from the place of the house of the sanctuary, and from the four winds of the world, and mixed from all the waters of the world, and created him red, black, and white; and breathed into his nostrils the inspiration of life, and there was in the body of Adam the inspiration of a speaking spirit, unto the illumination of the eyes and the hearing of the ears. –Targum Pseudo Jonathan
And the Lord God created Adam from dust of the ground, and breathed upon his face the breath of lives, and it became in Adam a Discoursing Spirit. –Targum Onkelos

Here and "all through Scripture" a "living soul" denotes a "living person". This is because, as Brevard Childs writes, in the biblical view, a person "does not have a soul, but is a soul".

In 1 Corinthians 15:45 (KJV), soul [psūchê] is defined based on an interpretation of Old Testament text; “And so it is written, The first man Adam was made a living soul[psūchê]; the last Adam was made a quickening spirit.”

The New Testament counterpart to the Old Testament word for soul, nephesh, is psyche. The two words carry a similar range of meanings. Both can designate the person or the person’s life as a whole. For all uses and meanings of psyche/ψυχἠ, see Joseph Henry Thayer, A Greek English Lexicon of the New Testament.

According to some writers, nephesh and psūchê are not naturally immortal. They die and are uncomprehending during the time between death and Judgment Day resurrection, also known as the intermediate state. John Goldingay writes, "The life of a human being came more directly from God, and it is also evident that when someone dies, the breath (rûaḥ, e. g., Ps 104:29) or the life (nepeš, e. g., Gen 35:18) disappears and returns to the God who is rûaḥ."

The concept of an immaterial soul separate from and surviving the body is common today but according to modern scholars, it was not found in ancient Hebrew beliefs. The word nephesh never means an immortal soul or an incorporeal part of the human being that can survive death of the body as the spirit of the dead.

In Patristic thought, towards the end of the 2nd century, psūchê had begun to be understood in a more Greek than a Hebrew way, contrasted with the body. By the 3rd century, with the influence of Origen, the traditions of the inherent immortality of the soul and its divine nature were established. As the new Encyclopædia Britannica points out: “The early Christian philosophers adopted the Greek concept of the soul’s immortality and thought of the soul as being created by God and infused into the body at conception.” Inherent immortality of the soul was accepted among western and eastern theologians throughout the Middle Ages, and after the Reformation, as evidenced by the Westminster Confession.