This is called in the O. T. , ; in the N. T. , , (first so in Wis. 1:5 Wis. 9:17; for , in Psalm 50:13 (), Isaiah 63:10, 11, the Sept. renders by ), i. e. the Holy Spirit (august, full of majesty, adorable, utterly opposed to all impurity): Matthew 1:18, 20; Matthew 3:11; Matthew 12:32; Matthew 28:19; Mark 1:8; Mark 3:29; Mark 12:36; Mark 13:11; Luke 1:15, 35; Luke 2:25, 26; Luke 3:16, 22; Luke 4:1; Luke 11:13; Luke 12:10, 12; John 1:33; John 7:39 (L T WH omit; Tr brackets ); John 14:26; John 20:22; Acts 1:2, 5, 8, 16; Acts 2:33, 38; Acts 4:25 L T Tr WH; (L T WH omit; Tr brackets ), ; ; Romans 9:1; Romans 14:17; Romans 15:13, 16, 19 (L Tr WH in brackets); 1 Corinthians 6:19; 1 Corinthians 12:3; 2 Corinthians 6:6; 2 Corinthians 13:13 (14); Ephesians 1:13; 1 Thessalonians 1:5, 6; 2 Timothy 1:14; Titus 3:5; Hebrews 2:4; Hebrews 6:4; Hebrews 9:8; 1 John 5:7 Rec. Studien und Kritiken for 1839, p. 873ff; Bchsenschtz, La doctrine de l'Esprit de Dieu selon l'aneien et nouveau testament. WebOriginal Word: , , . Much of the pronunciation of Classical Greek is conjectural, but we have reasonable ideas on how the language was pronounced. L T Tr WH (see ); , one (social) body filled and animated by one spirit, Ephesians 4:4; in all these passages although the language is general, yet it is clear from the context that the writer means a spirit begotten of the Holy Spirit or even identical with that Spirit ((cf. [24], They thought that logic was indispensable to medicine, and Galen tells us that the Pneumatic school would rather have betrayed their country than renounce their opinions. R G; (made to drink of i. e.) imbued with one Spirit, ibid. He is the author of charisms or special gifts (1 Corinthians 12:7ff; see ), prominent among which is the power of prophesying: , John 16:13; hence, (Revelation 19:10); and his efficiency in the prophets is called simply (1 Thessalonians 5:19), and their utterances are introduced with these formulas: , Acts 21:11; , 1 Timothy 4:1; Revelation 14:13; with added, Revelation 2:7, 11, 17, 29; Revelation 3:6, 13, 22. In some passages the Holy Spirit is rhetorically represented as a Person ((cf. also Meyer on Galatians 5:16; Ellicott on Galatians 5:5; Winers Grammar, 122 (116); Buttmann, 89 (78))); , Ephesians 4:30; 1 Thessalonians 4:8; , Romans 8:9, 14; , 1 Peter 4:14; () () , Matthew 3:16; Matthew 12:18, 28; 1 Corinthians 2:14; 1 Corinthians 3:16; Ephesians 3:16; 1 John 4:2; , 1 Corinthians 6:11; , Matthew 10:20; , 2 Corinthians 3:3; , Romans 8:11; (emanating from God and imparted unto men), 1 Corinthians 2:12; and , i. e. of God, Luke 4:18; Acts 5:9 (cf. 38:23; Wis. 16:14 (Greek writings said , as Genesis 35:18, see , 1 b. and Kypke, Observations, i, p. 140; but we also find , Euripides, Hec. i. Grimm, Institutio theologiae dogmaticae, 131; (Weiss, Biblical Theol. ad Romans, ii., p. 105 (in opposition to Harless (on Ephesians 2:22), et al. 5. universally, "the disposition or influence which fills and governs the soul of anyone; the efficient source of any power, affection, emotion, desire," etc. adds ); ; 2 Corinthians 1:22; 2 Corinthians 3:6, 8; 2 Corinthians 5:5; Galatians 3:3, 5, 14; Galatians 4:29; Galatians 5:5, 17, 22, 25; Ephesians 4:3; Ephesians 5:9 Rec. 132, 11 I.; Winer's Grammar, 30, 5)); , , Acts 6:10, where see Meyer; , 1 Peter 3:4; , such as belongs to the meek, 1 Corinthians 4:21; Galatians 6:1; , such as characterizes prophecy and by which the prophets are governed, Revelation 19:10; , , see above, p. 521b middle (Isaiah 11:2; Deuteronomy 34:9; Wis. 7:7); , 2 Corinthians 4:13; , such as belongs to sons, Romans 8:15; , of the life which one gets in fellowship with Christ, ibid. Those who strive against the sanctifying impulses of the Holy Spirit are said , Acts 7:51; , Hebrews 10:29. is applied to those who by falsehood would discover whether men full of the Holy Spirit can be deceived, Acts 5:9; by anthropopathism those who disregard decency in their speech are said , since by that they are taught how they ought to talk, Ephesians 4:30 ( , Isaiah 63:10; , Psalm 105:33 ()). has ) , who incites and directs the souls of the prophets, Revelation 22:6, where cf. Dative , by the power and aid of the Spirit, the Spirit prompting, Romans 8:13; Galatians 5:5; , Luke 10:21 L Tr WH; , 1 Peter 1:12 (where R G T have ); , Philippians 3:3 L T Tr WH; also , Ephesians 2:22; Ephesians 3:5 (where must be joined to ); , in the power of the Spirit, possessed and moved by the Spirit, Matthew 22:43; Revelation 17:3; Revelation 21:10; also , Luke 2:27; Luke 4:1; , Luke 10:21 Tdf. ; , 1 at the end and 2 d.; b.; , a. This is called in the O. T. , ; in the N. T. , , (first so in Wis. 1:5 Wis. 9:17; for , in Psalm 50:13 (), Isaiah 63:10, 11, the Sept. renders by ), i. e. the Holy Spirit (august, full of majesty, adorable, utterly opposed to all impurity): Matthew 1:18, 20; Matthew 3:11; Matthew 12:32; Matthew 28:19; Mark 1:8; Mark 3:29; Mark 12:36; Mark 13:11; Luke 1:15, 35; Luke 2:25, 26; Luke 3:16, 22; Luke 4:1; Luke 11:13; Luke 12:10, 12; John 1:33; John 7:39 (L T WH omit; Tr brackets ); John 14:26; John 20:22; Acts 1:2, 5, 8, 16; Acts 2:33, 38; Acts 4:25 L T Tr WH; (L T WH omit; Tr brackets ), ; ; Romans 9:1; Romans 14:17; Romans 15:13, 16, 19 (L Tr WH in brackets); 1 Corinthians 6:19; 1 Corinthians 12:3; 2 Corinthians 6:6; 2 Corinthians 13:13 (14); Ephesians 1:13; 1 Thessalonians 1:5, 6; 2 Timothy 1:14; Titus 3:5; Hebrews 2:4; Hebrews 6:4; Hebrews 9:8; 1 John 5:7 Rec. The term pneumatology comes from two Greek words, namely, pneuma meaning wind, breath, or spirit (used of the Holy Spirit) and logos meaning word, matter, or thing.. Buttmann, 133, 22 b.; Winer's Grammar, 219 (205))) (opposed to ), Galatians 5:16. Strong's Exhaustive Concordancespirit, ghostFrom pneo; a current of air, i.e. of Christ. WebHere's how you say it. 571); , James 2:26; , , the spirit is that which animates and gives life, the body is of no profit (for the spirit imparts life to it, not the body in turn to the spirit; cf. Phonetic Spelling: (psoo-khay') Definition: breath, the soul. This is the rational soul (logica psych) of the mature human being, which grants the power of judgment.[13]. From Fritzsche, De Spiritu Sancto commentatio exegetica et dogmatica, 4 Pts. The consonants are easier to understand. 3:34; Matthew 12:28; Acts 10:38); hence, to its prompting and aid the acts and words of Christ are traced, Matthew 4:1; Matthew 12:28; Mark 1:12; Luke 4:1, 14. Subsequently other followers of Christ are related to have received it through faith (Galatians 3:2), or by the instrumentality of baptism (Acts 2:38; 1 Corinthians 12:13) and the laying on of hands (Acts 19:5, 6), although its reception was in no wise connected with baptism by any magical bond, Acts 8:12, 15; Acts 10:44ff. He is present to teach, guide, prompt, restrain, those Christians whose agency God employs in carrying out his counsels: Acts 8:29, 39; Acts 10:19; Acts 11:12; Acts 13:2, 4; Acts 15:28; Acts 16:6, 7; Acts 20:28. 4. ( and seem to have been in the main coincident terms; but became the more poetic. Cleanthes, wishing to give more explicit meaning to Zeno's 'creative fire', had been the first to hit upon the term pneuma, or 'spirit', to describe it. The symbol was included in the Vedas, the most ancient Hindu Scriptures, and it refers to the breath of the universe, thought to be its original sound. [14] Everything that exists depends on two first principles which can be neither created nor destroyed: matter, which is passive and inert, and the logos, or divine reason, which is active and organizing. Greek, after all, was a different language from English, and certain nuances of pronunciation were regarded as more vital than others by the Greeks. Since the Holy Spirit by his inspiration was the author also of the O. T. Scriptures (2 Peter 1:21; 2 Timothy 3:16), his utterances are cited in the following terms: or , Hebrews 3:7; Hebrews 10:15; , Acts 28:25, cf. also Meyer on Galatians 5:16; Ellicott on Galatians 5:5; Winers Grammar, 122 (116); Buttmann, 89 (78))); , Ephesians 4:30; 1 Thessalonians 4:8; , Romans 8:9, 14; , 1 Peter 4:14; () () , Matthew 3:16; Matthew 12:18, 28; 1 Corinthians 2:14; 1 Corinthians 3:16; Ephesians 3:16; 1 John 4:2; , 1 Corinthians 6:11; , Matthew 10:20; , 2 Corinthians 3:3; , Romans 8:11; (emanating from God and imparted unto men), 1 Corinthians 2:12; and , i. e. of God, Luke 4:18; Acts 5:9 (cf. Those who strive against the sanctifying impulses of the Holy Spirit are said , Acts 7:51; , Hebrews 10:29. is applied to those who by falsehood would discover whether men full of the Holy Spirit can be deceived, Acts 5:9; by anthropopathism those who disregard decency in their speech are said , since by that they are taught how they ought to talk, Ephesians 4:30 ( , Isaiah 63:10; , Psalm 105:33 ()). anapno respire. Find more words! (Cunningham Lects., 7th Series, 1880); Dickson, St. Paul's use of the terms Flesh and Spirit. b. and references)), Mark 9:17, 25; , Luke 7:21; Luke 8:2; Acts 19:12, 13, 15, 16, (cf. This "spirit" is not the soul itself but a limb of the soul that helps it move. WebPneuma () is an ancient Greek word for "breath", and in a religious context for "spirit" or "soul". under the phrase, Holy Ghost). (Giessen, 1862); H. H. Wendt, Die Begriffe Fleisch u. Geist im Biblical Sprachgebrauch. Each of these implies not only a movement but also a change in the degree of power and strength of the animal. 132, 11 I.; Winer's Grammar, 30, 5)); , , Acts 6:10, where see Meyer; , 1 Peter 3:4; , such as belongs to the meek, 1 Corinthians 4:21; Galatians 6:1; , such as characterizes prophecy and by which the prophets are governed, Revelation 19:10; , , see above, p. 521b middle (Isaiah 11:2; Deuteronomy 34:9; Wis. 7:7); , 2 Corinthians 4:13; , such as belongs to sons, Romans 8:15; , of the life which one gets in fellowship with Christ, ibid. The various curves of this symbol represent waking consciousness, dreaming, and deep sleep. ; ( , Ephesians 2:18); , effected by the Spirit, Ephesians 4:3; , Romans 7:6. is opposed to i. e. human nature left to itself and without the controlling influence of God's Spirit, subject to error and sin, Galatians 5:17, 19, 22; (); Romans 8:6; so in the phrases (opposed to ), Romans 8:1 Rec., 4; namely, (opposed to ), those who bear the nature of the Spirit (i. e. ), Romans 8:5; (opposed to ), to be under the power of the Spirit, to be guided by the Spirit, Romans 8:9; (dative of 'norm'; (cf. ; (cf. Geist. ; , 1 Corinthians 7:34; , 1 Peter 3:18; , 1 Peter 4:6; , Matthew 5:3; dative of instrument: , Acts 20:22; , Rec. Philo explains that, in his view, pneuma is for the light breathing of human men while the stronger pno was used for the divine Spirit. ( (where Rec.st omit )); Revelation 4:5; Revelation 5:6 (here L omits; WH brackets ), which are said to be (Revelation 1:4) are not seven angels, but one and the same divine Spirit manifesting itself in seven energies or operations (which are rhetorically personified, Zechariah 3:9; Zechariah 4:6, 10); cf. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit -- ghost, life, spirit(-ual, -ually), mind. To its agency are referred all the blessings of the Christian religion, such as regeneration wrought in baptism (John 3:5, 6, 8; Titus 3:5 (but see the commentators on the passages, and references under the word , 3)); all sanctification (1 Corinthians 6:11; hence, , 2 Thessalonians 2:13; 1 Peter 1:2); the power of suppressing evil desires and practising holiness (Romans 8:2ff; Galatians 5:16ff,22; 1 Peter 1:22 (Rec. see GREEK pneo see GREEK psuche Forms and Transliterations pneuma pnema pnem pneumasi pnemasi pneumasin pnemasin pneumata pnemata pneumati pnemati pnemat pneumaton pneumatn pneumton pneumtn pneumatos pnematos pnematsLinksInterlinear Greek Interlinear Hebrew Strong's Numbers Englishman's Greek Concordance Englishman's Hebrew Concordance Parallel Texts, b. breath of the nostrils or mouth, often in Greek writings from Aeschylus down: , 2 Thessalonians 2:8 (Psalm 32:6 (), cf. (Gotha, 1878); (Cremer, in Herzog edition 2, under the phrase, Geist des Menschen; G. L. Hahn, Theol. "a spirit, i. e. a simple essence, devoid of all or at least all grosser matter, and possessed of the power of knowing, desiring, deciding, and acting"; a. generically: Luke 24:37; Acts 23:8 (on which see , at the end); Acts 23:9; , Luke 24:39; (a life-giving spirit), spoken of Christ as raised from the dead, 1 Corinthians 15:45; (God is spirit essentially), John 4:24; , of God, Hebrews 12:9, where the term comprises both the spirits of men and of angels. references below)): Matthew 28:19; John 14:16f, 26; John 15:26; John 16:13-15 (in which passages from John the personification was suggested by the fact that the Holy Spirit was about to assume with the apostles the place of a person, namely of Christ); , , 1 Corinthians 12:11; what anyone through the help of the Holy Spirit has come to understand or decide upon is said to have been spoken to him by the Holy Spirit: , Acts 8:29; Acts 10:19; Acts 11:12; Acts 13:4; , Acts 20:23. , i. e. not only rendered them fit to discharge the office of bishop, but also exercised such an influence in their election (Acts 14:23) that none except fit persons were chosen to the office, Acts 20:28; in Romans 8:26 means, as the whole context shows, nothing other than this: 'although we have no very definite conception of what we desire ( ), and cannot state it in fit language ( ) in our prayer but only disclose it by inarticulate groanings, yet God receives these groanings as acceptable prayers inasmuch as they come from a soul full of the Holy Spirit.' But in the truest and highest sense it is said , he in whom the entire fullness of the Spirit dwells, and from whom that fullness is diffused through the body of Christian believers, 2 Corinthians 3:17. . the plural denotes the various modes and gifts by which the Holy Spirit shows itself operative in those in whom it dwells (such as , , etc. (Gotha, 1878); (Cremer, in Herzog edition 2, under the phrase, Geist des Menschen; G. L. Hahn, Theol. [8] In the foreword to his 1964 translation of Marcus Aurelius' Meditations, Maxwell Staniforth writes: Cleanthes, wishing to give more explicit meaning to Zeno's 'creative fire', had been the first to hit upon the term pneuma, or 'spirit', to describe it. Geiste; Fritzsche, Nova opuscc. references below)): Matthew 28:19; John 14:16f, 26; John 15:26; John 16:13-15 (in which passages from John the personification was suggested by the fact that the Holy Spirit was about to assume with the apostles the place of a person, namely of Christ); , , 1 Corinthians 12:11; what anyone through the help of the Holy Spirit has come to understand or decide upon is said to have been spoken to him by the Holy Spirit: , Acts 8:29; Acts 10:19; Acts 11:12; Acts 13:4; , Acts 20:23. , i. e. not only rendered them fit to discharge the office of bishop, but also exercised such an influence in their election (Acts 14:23) that none except fit persons were chosen to the office, Acts 20:28; in Romans 8:26 means, as the whole context shows, nothing other than this: 'although we have no very definite conception of what we desire ( ), and cannot state it in fit language ( ) in our prayer but only disclose it by inarticulate groanings, yet God receives these groanings as acceptable prayers inasmuch as they come from a soul full of the Holy Spirit.' 46, 6 [ET]; Hermas, sim. Part i. For example, the Hebrew for breath is Ruach. ; joined with , 1 Timothy 4:1. Biog., as above, 4 a. at the end.) verb. Clement of Rome, 1 Cor. WebHydra, also called the Lernean Hydra, in Greek legend, the offspring of Typhon and Echidna (according to the early Greek poet Hesiod s Theogony ), a gigantic water-snake-like monster with nine heads (the number varies), one of which was immortal. When a cycle reaches its end in conflagration (ekpyrsis), the cosmos becomes pure pneuma from which it regenerates itself.[19]. Upsilon () is the twentieth Greek letter written as in uppercase and in lowercase. 38:23; Wis. 16:14 (Greek writings said , as Genesis 35:18, see , 1 b. and Kypke, Observations, i, p. 140; but we also find , Euripides, Hec. 2. the spirit, i. e. the vital principle by which the body is animated ((Aristotle, Polybius, Plutarch, others; see below)): Luke 8:55; Luke 23:46; John 19:30; Acts 7:59; Revelation 13:15 (here R. V. breath); , to breathe out the spirit, to expire, Matthew 27:50 cf. The Scriptures also ascribe a to God, i. e. God's power and agency distinguishable in thought (or modalistice, as they say in technical speech) from God's essence in itself considered "manifest in the course of affairs, and by its influence upon souls productive in the theocratic body (the church) of all the higher spiritual gifts and blessings"; (cf. Frid. From Fritzsche, De Spiritu Sancto commentatio exegetica et dogmatica, 4 Pts. R G; (made to drink of i. e.) imbued with one Spirit, ibid. Acts 1:16. ( (where Rec.st omit )); Revelation 4:5; Revelation 5:6 (here L omits; WH brackets ), which are said to be (Revelation 1:4) are not seven angels, but one and the same divine Spirit manifesting itself in seven energies or operations (which are rhetorically personified, Zechariah 3:9; Zechariah 4:6, 10); cf. acad., p. 278ff; B. D. under the word Spirit the Holy; Swete in Dict. d. "the spiritual nature of Christ, higher than the highest angels, close to God and most intimately united to him" (in doctrinal phraseology the divine nature of Christ): 1 Timothy 3:16; with the addition of (on which see , 1 (yet cf. He is the author of charisms or special gifts (1 Corinthians 12:7ff; see ), prominent among which is the power of prophesying: , John 16:13; hence, (Revelation 19:10); and his efficiency in the prophets is called simply (1 Thessalonians 5:19), and their utterances are introduced with these formulas: , Acts 21:11; , 1 Timothy 4:1; Revelation 14:13; with added, Revelation 2:7, 11, 17, 29; Revelation 3:6, 13, 22. Biog. ; (cf. Spiral also came the Latin spirare, meaning to breathe. This "spirit" is not the soul itself but a limb of the soul that helps it move. ; see etc. (Halle, 1847); an anonymous publication (by Prince Ludwig Solms Lich, entitled) Die biblische Bedeutung des Wortes Geist. The symbol was included in the Vedas, the most ancient Hindu Scriptures, and it refers to the breath of the universe, thought to be its original sound.