190 
come not tliou into their secret ; unto their assembly, mine honour, be not 
thou united.” The soul here certainly does not refer to bodily organization. 
The section goes on : — 
“ < Nephesh ’ means in the earlier books a bodily organism, a lmng frame ; 
sometlmi, as in Numbers, a dead corpse ; but in the P-dmsitis^phed 
rather to the living animal principle. It is never, like neshamah and 
4 ruach,’ applied to God, who is pure Spirit.” 
But is nephesh never applied to God, who is “pure Spirit ? I find it so 
applied again and again— I can give you many distinct quotations m proo . 
I take such a passage as that in the 26th chapter of Leviticus, where God 
says : “ My soul shah not abhor you”; or that m the 10th chapter of 
Judges, where it is said of God, that “ His soul was grieved for the misery of 
Israel” ; or that in the 1st chapter of Isaiah : “ Your new moons and your 
appointed feasts my soul hateth” ; or that in the 5th chapter of Jeremiah : 
Shall not my soul be avenged on such a nation as this ? ” I might reier 
to passage after passage where the word is used in relation to God ; and yet 
Mr English distinctly says here that it is never so applied. Here it is used 
as synonymous with spirit. In point of fact, we may predicate just as truly 
that God is nephesh, as that God is ruach. God is soul, as tru y as o is 
spirit. I come now to the 10th section of the paper . 
“Spirit (Pneuma) occurs about 350 times in the New Testament In 
each case it is applied, in a literal or figurative sense, to the highest powers 
of being, the immortal part of nature.” 
Now that is a proposition to which no exception is given ; but when you 
come to examine the Holy Scriptures, you find that you are obliged to make 
exceptions. I read in the 11th chapter of the Epistle to the Romans, of 
“the spirit of slumber”; and I also read of “the spirit of fear ; and o. 
“the spirit of bondage.” In the Second Epistle to the Thessalo mans, we 
read • “And then shall that wicked be revealed, whom the Lord snail con 
sume with the spirit of His mouth.” In Isaiah, and “ 
is “ breath,” so that “ spirit ” and “ breath of his mouth are clear y sy 
mous. Then, in the 13th chapter of Revelations, we read that the tals. 
prophet is to give breath, or Pneuma, to the image of the beast. There m 
many exceptions in the Holy Scriptures, and therefore there is no basis fo 
the statement made by Mr. English. In the 11th section I find . 
“ Soul fPsvchei occurs about one hundred times in the New Testament 
and translated ‘ life ’ as / soul.’ 
where ‘ life’ would not be the correct rendering, for it ™iformly impl ^ ^ 
as combining soul and body ; it never refers to life, op P > 
intermediate state.” 
I take that point up in my own paper, therefore I will not go into it now, 
except to call attention to one or two passages. n e 
of the Epistle of St. James, we read: “If any of you do err from the 
