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A. Classical
1. Liddel and Scott list the following classical meanings (Greek-English Lexicon, New Edition, page 877):
a. Heart; feelings
(1) Inclination, desire, purpose
(2) Mind
b. Cardiac orfice of the stomach
c. Heart in wood
d. Metaphorically, depths
2. Kardia was used in secular Greek in both a literal and metaphorical sense.
3. Among the Greeks, the noun kardia was primarily used literally in a physiological sense as the central
organ of the body of man or beast (Homer Iliad, 10, 94).
4. It also appears in the figurative sense, especially in the poets, infrequently in prose, for the heart as the seat
of moral and intellectual life.
5. The word was used to denote the seat of emotions and passions like anger (Homer, Iliad, 9, 646).
6. Kardia was used as the seat of power of thought (Homer, Iliad, 21, 441).
7. Homer, in particular, brought together the heart and reason without clearly separating thought and feeling
(Iliad, 21, 441).
8. In philosophical terminology we find in Plato a weak trend toward ascribing to the kardia functions of the
soul (Symp. 218a).
9. But the basic physiological concept is maintained (cf. Tim. 65c).
10. Aristotle for whom the heart is primarily the centre of the blood-stream, and hence the centre of physical
life in general, locates the emotions in the neighborhood of the kardia on the basis of his physiology of the
senses.
11. In Stoicism the heart is in some sense the central organ of intellectual life, the seat of reason, from which
feeling, willing and thinking proceed (cf. Chrysippus).
12. The noun kardia was also used figuratively of nature, the inward part, the core of a plant or kernel of
a tree.
13. Behm suggests that kardia came to be ascribed as the functions of the soul (Theological Dictionary of the
New Testament, volume 3, pages 608-609).
B. LXX
1. The noun kardia is used to translate the following Hebrew terms:
a. Beten (/f#B)# (noun), within (Prv. 22:18).
b. Derekh (rr#D)# (noun), road, way, manner (Ps. 37:14 [36:14] ).
c. Chattaah (taF*j)^ (noun), sin (Ps. 32:5 [31:5] ).
d. Lev (bl@) (noun), heart, interior, mind, will (Dt. 20:8; 2 Sm. 7:27; Jer. 4:14).
e. Levav (bb^l) (noun), heart, mind (Dn. 2:30; 7:4-Aramaic).
f. Me`im ((yu!M)@ (noun), bowels, heart (Ps. 40:8 [39:8] ).
g. Nephesh (vpn#) (noun), soul (Ps. 131:2 [130:2]-Codex Alexandrinus only).
h. `oreph ([r#u)) (noun), neck (2 Chr. 30:8).
i. Qerev (br#q)# (noun), inward part, heart (Ps. 5:9).
2. Kardia is used primarily to translate lev and levav.
3. The OT uses the heart in both a literal and metaphorical sense.
4. Rarely is kardia used for the physiological heart.
5. It is used primarily for the mental activities of a human being.
6. The emotions of a person were expressed from the kardia, such as joy (Dt. 28:47), or pain (Jer. 4:19) of
tranquility (Pr. 14:30) or excitement (Dt. 19:6).
7. The heart in the OT was used as the seat of the understanding and of knowledge, of rational thought.
8. It was the place of intellectual activity.
9. Evil thoughts took place in the heart.
10. Always used in the Bible for the organ of thinking (1 Sm. 16:17; Prov. 23:7), never for the physiological
heart or for the emotion.
11. Genesis 6:5 distinguishes between imaginations and thoughts of the heart.
a. Imaginations-everything formed-that is, every frame of reference.
b. Thoughts-thoughts, designs, projects.
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51.
Subconscience-stores various categories of things that shock or impress from adversity, sin, failure or
disappointment
The kardia in the Bible is the mental activity or function of the psuche, soul.
In the psuche, it circulates thought, mental activity just as the physiological heart does the same with
blood.
It is the thinking part, analytical, reasoning part of the soul and dominant thinking part of the soul.
It is the target of Bible teaching, the Word of God.
The nous is the left or perceptive lobe and is designed for receptive comprehension.
The left lobe is designed to understand various types of data and to digest objective information.
The volition determines whether or not the objective information in the nous or perceptive lobe is
transferred to the kardia, i.e., the right lobe.
The perceptive process is different in the believer who is in fellowship with God from the unregenerate and
the believer who is out of fellowship with God.
So the perceptive process is the same in the believer who is out of fellowship with God and the
unregenerate.
The human spirit in the believer was designed by God to give the believer the ability to understand the
Word of God and the capacity to store it as well.
The Holy Spirit reveals or makes understandable the Word of God to the human spirit of the believer who
is in fellowship with God.
He reveals or makes understandable the will of God for the believer through the communication of the
Word of God.
The human spirit is not operational unless the believer is in fellowship with God.
The believer who is in fellowship with God has no unacknowledged sin circulating in his stream of
consciousness and is permitting the Holy Spirit to control or influence his soul by means of the human
spirit.
The psuche or human soul was designed originally by God to be subordiante to the human spirit.
The believer who is in fellowship with God permits this to take place whereas the believer who is out of
fellowship does not permit this to take place.
The unregenerate and the believer who is out of fellowship are said to be psuchikos, soulish, whereas the
believer who is in fellowship with God is said to be pneumatikos, spiritual.
The believer in fellowship is said to be spiritual because he is permitting the Holy Spirit to reveal the will
of God through the communication of the Word of God to the believers human spirit.
When an unregenerate person hears information from the cosmic system it enters his nous where it is
gnosis information.
If he makes a decision to accept this cosmic information, it is transferred from then nous to the kardia
where it becomes epignosis information.
Epignosis information is knowledge that is applied to the kardia, the dominant lobe.
It then becomes a part of the persons frame of reference, their memory center, their vocabulary, and
classification of their thoughts.
It forms their conscience where it becomes a part of their norms and standards.
Lastly, epignosis is the mental attitude of the person.
Now the believer who is out of fellowship with God goes through the same process since he is not
permitting the Holy Spirit to reveal the will of God through the Word of God and he is not enabling his
human spirit to function.
When a believer in fellowship hears the communication of the Word of God it enters his nous where it is
gnosis information.
It is transferred to the kardia through the human spirit where it becomes epignosis information.
The epignosis information though is spiritual phenomena, i.e. divine viewpoint whereas the unregenerate
and the psuchikos believer possess only cosmic information, i.e. Satanic viewpoint.
When the epignosis information in the believer is spiritual phenomena, i.e. the Word of God becomes a
part of the believers frame of reference, their memory center, their vocabulary and the classification of
thoughts.
The Word of God now forms their norms and standards since it becomes a part of their conscience.
It is also cleans out the subconscience of the believer where the everything shocking, experiences in
adversities, failure and disappointment are stored.
The believers mental attitude is now based upon the Word of God as result of being in fellowship.
52. So gnosis information is either cosmic or divine viewpoint and likewise epignosis information is either
divine viewpoint or cosmic viewpoint.
53. The believer must make a decision to get in fellowship and then to either accept or reject the Word of God
as it is revealed to the believers human spirit by the Holy Spirit.