Spiral also came the Latin spirare, meaning to breathe. (Glasgow, 1883); and references in B. D. (especially Amos edition) and Dict. Wrdigung u. Abwgung der Begriffe , , u. Geist, in the Theol. They were founded in Rome by Athenaeus of Cilicia, in the 1st century AD. Vav has the picture of an iron nail and means to fasten or secure two things together. Pneuma in its purest form can thus be difficult to distinguish from logos or the "constructive fire" (pur technikon)[18] that drives the cyclical generation and destruction of the Stoic cosmos. Breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (703a10). 474a2527. In Stoic cosmology, the cosmos is a whole and single entity, a living thing with a soul of its own. Cf. 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. 4. [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. ; (cf. Biog. 279ff; Edersheim, Jesus the Messiah, Appendix xvi. 5. universally, "the disposition or influence which fills and governs the soul of anyone; the efficient source of any power, affection, emotion, desire," etc. ; ; 1 Peter 4:6. 7 [ET])). Clement of Rome, 1 Cor. Strasb. Both retain a suggestion of their evident etymology. From Fritzsche, De Spiritu Sancto commentatio exegetica et dogmatica, 4 Pts. Cf. Spiral also came the Latin spirare, meaning to breathe. This beautiful and ancient symbol works well as a standalone image and is often tattooed by itself in simple black ink. 155 (and Index under the phrase, 'Geist Gottes,' 'Spirit of God') Kahnis, Lehre vom Heil. ; (cf. Among the beneficent and very varied operations and effects ascribed to this Spirit in the N. T., the following are prominent: by it the man Jesus was begotten in the womb of the virgin Mary (Matthew 1:18, 20; Luke 1:35), and at his baptism by John it is said to have descended upon Jesus (Matthew 3:16; Mark 1:10; Luke 3:22), so that he was perpetually ( ' ) filled with it (John 1:32, 33, cf. Geiste; Fritzsche, Nova opuscc. Cf. As a force that structures matter, it exists even in inanimate objects. ; cf. 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. breath (phonology) breathing life spirit, soul spiritual being: spirit, angel inspiration (often divine inspiration), genius 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. 1840; Chr. 46, etc.). 9, 13, 18 [ET]; Ignatius ad Magn. 155 (and Index under the phrase, 'Geist Gottes,' 'Spirit of God') Kahnis, Lehre vom Heil. 5. universally, "the disposition or influence which fills and governs the soul of anyone; the efficient source of any power, affection, emotion, desire," etc. Part i. ; cf. 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. Benso, "The Breathing of the Air," p. 14. From among the great number of other phrases referring to the Holy Spirit the following seem to be noteworthy here: God is said , Luke 11:13; Acts 15:8; passive, Romans 5:5; more precisely, , i. e. a portion from his Spirit's fullness (Buttmann, 132, 7; Winer's Grammar, 366 (343)), 1 John 4:13; or , Acts 2:17, 18 (for its entire fullness Christ alone receives, John 3:34); men are said, , John 20:22; Acts 8:15, 17, 19; Acts 19:2; or , Acts 10:47; or , 1 Corinthians 2:12; or , Galatians 3:2, cf. 9, 13, 18 [ET]; Ignatius ad Magn. Pneuma is necessary for life, and as in medical theory is involved with preserving the "vital heat," but some commentators think the Aristotelian pneuma is less precisely and thoroughly defined than that of the Stoics.[3]. (Cunningham Lects., 7th Series, 1880); Dickson, St. Paul's use of the terms Flesh and Spirit. Greek, after all, was a different language from English, and certain nuances of pronunciation were regarded as more vital than others by the Greeks. (Giessen, 1862); H. H. Wendt, Die Begriffe Fleisch u. Geist im Biblical Sprachgebrauch. Grimm, Institutio theologiae dogmaticae, 131; (Weiss, Biblical Theol. Only the context however determines which sense(s) is meant. 47; Acts 17:16; Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18; 2 Corinthians 2:13; 2 Corinthians 7:13; Galatians 6:18; (Philippians 4:23 L T Tr WH); Philemon 1:25; 2 Timothy 4:22; (for which Rec. ; Jude 1:20; other examples will be given below in the phrases; (on the use and the omission of the article, see Fritzsche, Ep. Thus, the theory of the pneuma was not a new one. 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. Simple lettering. : , 2 Corinthians 12:18; , in the same spirit with which Elijah was filled of old, Luke 1:17; , exhale a spirit (and fill believers with it), John 6:63; (what manner of spirit ye are of) viz. of Christ. Combinations of sounds = h i gh; = h ow ; = w eigh ; = b oy ; = b oo ; in the combination , pronounce each bb. From pneo; a current of air, i.e. For example, the Hebrew for breath is Ruach. Aether is the god of the upper air, the purest, finest air that the gods breathe. 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. Dsterdieck on Revelation 1:4; (Trench, Epistles to the Seven Churches, edition 3, p. 7f). ; 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 ()). Delitzsch (and especially Kurtz). Strasb. The most frequent meaning (translation) of 4151 (pnema) in the NT is "spirit" ("Spirit"). Studien und Kritiken for 1839, p. 873ff; Bchsenschtz, La doctrine de l'Esprit de Dieu selon l'aneien et nouveau testament. 5. universally, "the disposition or influence which fills and governs the soul of anyone; the efficient source of any power, affection, emotion, desire," etc. WebOriginal Word: , , . Much of the pronunciation of Classical Greek is conjectural, but we have reasonable ideas on how the language was pronounced. b. a human soul that has left the body ((Babrius 122, 8)): plural (Latinmanes), Hebrews 12:23; 1 Peter 3:19. c. a spirit higher than man but lower than God, i. e. an angel: plural Hebrews 1:14; used of demons, or evil spirits, who were conceived of as inhabiting the bodies of men: (Mark 9:20); Luke 9:39; Acts 16:18; plural, Matthew 8:16; Matthew 12:45; Luke 10:20; Luke 11:26; or , Acts 16:16; , Revelation 16:14; , Luke 4:33 (see , 2); , causing infirmity, Luke 13:11; , Matthew 10:1; Matthew 12:43; Mark 1:23, 26, 27; Mark 3:11, 30; Mark 5:2, 8, 13; Mark 6:7; Mark 7:25; Mark 9:25; Luke 4:36; Luke 6:18; Luke 8:29; Luke 9:42; Luke 11:24, 26; Acts 5:16; Acts 8:7; Revelation 16:13; Revelation 18:2; , (for the Jews held that the same evils with which the men were afflicted affected the demons also that bad taken possession of them (cf. "one in whom a spirit () is manifest or embodied; hence, equivalent to actuated by a spirit, whether divine or demoniacal; one who either is truly moved by God's Spirit or falsely boasts that he is": 2 Thessalonians 2:2; 1 John 4:2, 3; hence, , 1 Corinthians 12:10; , 1 John 4:1; , , ibid. Dsterdieck on Revelation 1:4; (Trench, Epistles to the Seven Churches, edition 3, p. 7f). Buttmann, 343 (295)); , since the same Spirit in a peculiar manner dwelt in Jesus, Acts 16:7 (where Rec. WebPneuma () is an ancient Greek word for "breath", and in a religious context for "spirit" or "soul". has ) , who incites and directs the souls of the prophets, Revelation 22:6, where cf. ad Romans, ii., p. 105 (in opposition to Harless (on Ephesians 2:22), et al. 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. : , 2 Corinthians 12:18; , in the same spirit with which Elijah was filled of old, Luke 1:17; , exhale a spirit (and fill believers with it), John 6:63; (what manner of spirit ye are of) viz. Spiral also came the Latin spirare, meaning to breathe. . The word spiral is derived from the Latin spira or spiralis or spira, and the Greek speira. (Giessen, 1862); H. H. Wendt, Die Begriffe Fleisch u. Geist im Biblical Sprachgebrauch. ad Romans, ii., p. 105 (in opposition to Harless (on Ephesians 2:22), et al. 12 (cf. Reysh is the picture of the head, which means master, or leader. Part i. a divine spirit, that I have imparted unto you, Luke 9:55 (Rec. 155 (and Index under the phrase, 'Geist Gottes,' 'Spirit of God') Kahnis, Lehre vom Heil. Compare psuche. This "spirit" is not the soul itself but a limb of the soul that helps it move. This "spirit" is not the soul itself but a limb of the soul that helps it move. 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.. 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. 1840f, included in his Nova opuscula academica (Turici, 1846), p. 233ff; Kahnis, Die Lehre v. hiel. Isaiah 11:4); , the breath of life, Revelation 11:11 (Genesis 6:17, cf. This usage is the earliest extant occurrence of the term in philosophy. : , 2 Corinthians 12:18; , in the same spirit with which Elijah was filled of old, Luke 1:17; , exhale a spirit (and fill believers with it), John 6:63; (what manner of spirit ye are of) viz. Biog., as above, 4 a. at the end.) The various curves of this symbol represent waking consciousness, dreaming, and deep sleep. The Sanskrit symbol for breathe. has ) , who incites and directs the souls of the prophets, Revelation 22:6, where cf. Clement of Rome, 1 Cor. Geist. This inborn spirit is used to explain desire (orexis), which is classified as the "central origin (to meson), which moves by being itself moved." ( and seem to have been in the main coincident terms; but became the more poetic. 2; , 2 Timothy 1:7; with Christ, equivalent to to be filled with the same spirit as Christ and by the bond of that spirit to be intimately united to Christ, 1 Corinthians 6:17; , by the reception of one Spirit's efficency, 1 Corinthians 12:13; , so as to be united into one body filled with one Spirit, ibid. (Gotha, 1878); (Cremer, in Herzog edition 2, under the phrase, Geist des Menschen; G. L. Hahn, Theol. 7 [ET])). Judges 9:23; 1 Samuel 16:14; 1 Samuel 19:9, etc.). Hal. 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. 4. and references)), Mark 9:17, 25; , Luke 7:21; Luke 8:2; Acts 19:12, 13, 15, 16, (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. From Fritzsche, De Spiritu Sancto commentatio exegetica et dogmatica, 4 Pts. b. a human soul that has left the body ((Babrius 122, 8)): plural (Latinmanes), Hebrews 12:23; 1 Peter 3:19. c. a spirit higher than man but lower than God, i. e. an angel: plural Hebrews 1:14; used of demons, or evil spirits, who were conceived of as inhabiting the bodies of men: (Mark 9:20); Luke 9:39; Acts 16:18; plural, Matthew 8:16; Matthew 12:45; Luke 10:20; Luke 11:26; or , Acts 16:16; , Revelation 16:14; , Luke 4:33 (see , 2); , causing infirmity, Luke 13:11; , Matthew 10:1; Matthew 12:43; Mark 1:23, 26, 27; Mark 3:11, 30; Mark 5:2, 8, 13; Mark 6:7; Mark 7:25; Mark 9:25; Luke 4:36; Luke 6:18; Luke 8:29; Luke 9:42; Luke 11:24, 26; Acts 5:16; Acts 8:7; Revelation 16:13; Revelation 18:2; , (for the Jews held that the same evils with which the men were afflicted affected the demons also that bad taken possession of them (cf. of Christ. : , 2 Corinthians 12:18; , in the same spirit with which Elijah was filled of old, Luke 1:17; , exhale a spirit (and fill believers with it), John 6:63; (what manner of spirit ye are of) viz. Clement of Rome, 1 Cor. The Holy Spirit is a , and is expressly so called in Luke 24:49, and , Luke 1:35; but we find also (or ) , Acts 10:38; 1 Corinthians 2:4; and , Luke 4:14, where is regarded as the essence, and its efficacy; but in 1 Thessalonians 1:5 is epexegetical of . 1840f, included in his Nova opuscula academica (Turici, 1846), p. 233ff; Kahnis, Die Lehre v. hiel. Geist. 149ff; J. Laidlaw, The Bible Doctrine of Man. "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. 4 a. below)), Romans 1:4 (but see Meyer at the passage, Ellicott on 1 Timothy, the passage cited); it is called , in tacit contrast with the perishable of sacrificial animals, in Hebrews 9:14, where cf. Wrdigung u. Abwgung der Begriffe , , u. Geist, in the Theol. Ackermann, Beitrge zur theol. Breath is prana, and Om is the symbol of breath in ancient Indian Sanskrit. B. 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. Compare psuche. Ackermann, Beitrge zur theol. ; Jude 1:20; other examples will be given below in the phrases; (on the use and the omission of the article, see Fritzsche, Ep. 4 a. below)), Romans 1:4 (but see Meyer at the passage, Ellicott on 1 Timothy, the passage cited); it is called , in tacit contrast with the perishable of sacrificial animals, in Hebrews 9:14, where cf. ( (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. Find more words! 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. 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. anapno. 46, 6 [ET]; Hermas, sim. "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. "one in whom a spirit () is manifest or embodied; hence, equivalent to actuated by a spirit, whether divine or demoniacal; one who either is truly moved by God's Spirit or falsely boasts that he is": 2 Thessalonians 2:2; 1 John 4:2, 3; hence, , 1 Corinthians 12:10; , 1 John 4:1; , , ibid. acad., p. 278ff; B. D. under the word Spirit the Holy; Swete in Dict. "Since it is impossible to make any movement, or do any action without strength, and the holding of the breath produces strength" 456a17. B. b. breath of the nostrils or mouth, often in Greek writings from Aeschylus down: , 2 Thessalonians 2:8 (Psalm 32:6 (), 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. 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, 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. 1840; Chr. Compare psuche. 12 (cf. b. , Rev. Romans 8:15; , 1 Corinthians 7:40; , Jude 1:19; , Acts 13:52; , Ephesians 5:18; , , , Luke 1:15, 41, 67; Acts 2:4; Acts 4:8, 31; Acts 9:17; Acts 13:9; , Acts 6:5; Acts 7:55; Acts 11:24; (Rec. (Glasgow, 1883); and references in B. D. (especially Amos edition) and Dict. In his Introduction to the 1964 book Meditations, the Anglican priest Maxwell Staniforth discussed the profound impact of Stoicism on Christianity. 46, etc.). [25] Athenaeus had also adopted much of the doctrines of the Peripatetics,[26] and besides the doctrine of the pneuma, he developed the theory of the elements much more than the Methodic school had done. Pneumatology: The Holy Spirit. 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. Reysh is the picture of the head, which means master, or leader. (Halle, 1847); an anonymous publication (by Prince Ludwig Solms Lich, entitled) Die biblische Bedeutung des Wortes Geist. Neither began with original content, but GAC Family will start airing its original Christmas movies in late October. Compare psuche. Acts 5:4); ; , i. e. of Christ, 2 Corinthians 3:17, 18 (cf. Part i. opif. Even in classical Greek became as frequent and as wide in its application as . (Giessen, 1862); H. H. Wendt, Die Begriffe Fleisch u. Geist im Biblical Sprachgebrauch. The Roman era was a time when the Methodic school had enjoyed its greatest reputation, from which the Pneumatic school differed principally in that, instead of the mixture of primitive atoms, they adopted an active principle of immaterial nature, pneuma, or spirit. Strasb. 3. Clement of Rome, 1 Cor. the dative is used to denote the seat (locality) where one does or suffers something, like our in spirit: , Mark 2:8; , Mark 8:12; , John 11:33; , John 13:21; , Acts 18:25; Romans 12:11; , Luke 10:21 (but L T Tr WH here add ); the dative of respect: 1 Corinthians 5:3; Colossians 2:5; 1 Peter 4:6; , Luke 1:80; Luke 2:40 Rec. "one in whom a spirit () is manifest or embodied; hence, equivalent to actuated by a spirit, whether divine or demoniacal; one who either is truly moved by God's Spirit or falsely boasts that he is": 2 Thessalonians 2:2; 1 John 4:2, 3; hence, , 1 Corinthians 12:10; , 1 John 4:1; , , ibid. 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. i. (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. (Giessen, 1862); H. H. Wendt, Die Begriffe Fleisch u. Geist im Biblical Sprachgebrauch. Only the context however determines which sense(s) is meant. 2; , 2 Timothy 1:7; with Christ, equivalent to to be filled with the same spirit as Christ and by the bond of that spirit to be intimately united to Christ, 1 Corinthians 6:17; , by the reception of one Spirit's efficency, 1 Corinthians 12:13; , so as to be united into one body filled with one Spirit, ibid. Like fire, this intelligent 'spirit' was imagined as a tenuous substance akin to a current of air or breath, but essentially possessing the quality of warmth; it was immanent in the universe as God, and in man as the soul and life-giving principle. 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. Breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. Cf. (Halle, 1847); an anonymous publication (by Prince Ludwig Solms Lich, entitled) Die biblische Bedeutung des Wortes Geist. c. by metonymy, is used of . Hal. c. by metonymy, is used of . Breath is prana, and Om is the symbol of breath in ancient Indian Sanskrit. 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. b. Geist. ; see etc. 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. Geist. Clearly it is not a long step from this to the 'Holy Spirit' of Christian theology, the 'Lord and Giver of life', visibly manifested as tongues of fire at Pentecost and ever since associated in the Christian as in the Stoic mind with the ideas of vital fire and beneficient warmth. 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. 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. Find more words! 9, 13, 18 [ET]; Ignatius ad Magn. (Gotha, 1878); (Cremer, in Herzog edition 2, under the phrase, Geist des Menschen; G. L. Hahn, Theol. (Giessen, 1862); H. H. Wendt, Die Begriffe Fleisch u. Geist im Biblical Sprachgebrauch. B. Chr. 4151 pnema properly, spirit (Spirit), wind, or breath. Acts 1:16. d. N. Test. 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.' anapno respire. verb. 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. b. , Rev. ; 1 John 3:24; 1 John 5:6, 8; Revelation 22:17. Among the beneficent and very varied operations and effects ascribed to this Spirit in the N. T., the following are prominent: by it the man Jesus was begotten in the womb of the virgin Mary (Matthew 1:18, 20; Luke 1:35), and at his baptism by John it is said to have descended upon Jesus (Matthew 3:16; Mark 1:10; Luke 3:22), so that he was perpetually ( ' ) filled with it (John 1:32, 33, cf. The Holy Spirit is a , and is expressly so called in Luke 24:49, and , Luke 1:35; but we find also (or ) , Acts 10:38; 1 Corinthians 2:4; and , Luke 4:14, where is regarded as the essence, and its efficacy; but in 1 Thessalonians 1:5 is epexegetical of . (Giessen, 1862); H. H. Wendt, Die Begriffe Fleisch u. Geist im Biblical Sprachgebrauch. Studien und Kritiken for 1839, p. 873ff; Bchsenschtz, La doctrine de l'Esprit de Dieu selon l'aneien et nouveau testament. Strong's Exhaustive Concordancespirit, ghostFrom pneo; a current of air, i.e. ); , to come to be in the Spirit, under the power of the Spirit, i. e. in a state of inspiration or ecstasy, Revelation 1:10; Revelation 4:2. acad., p. 278ff; B. D. under the word Spirit the Holy; Swete in Dict. R G; (made to drink of i. e.) imbued with one Spirit, ibid. ], a. of the wind: , Herodotus 7, 16, 1; Pausanias, 5, 25; hence, the wind itself, John 3:8; plural Hebrews 1:7 (1 Kings 18:45; 1 Kings 19:11; Job 1:19; Psalm 103:4 (), etc. Aristotle furthers this idea of being a "middle cause" by furnishing the metaphor of the movement of the elbow, as it relates to the immobility of the shoulder (703a13). Cf. div. a divine spirit, that I have imparted unto you, Luke 9:55 (Rec. (Halle, 1847); an anonymous publication (by Prince Ludwig Solms Lich, entitled) Die biblische Bedeutung des Wortes Geist. 7 [ET])). adds ) , Acts 6:3; and , to be led by the Holy Spirit, Romans 8:14; Galatians 5:18; 2 Peter 1:21; the Spirit is said to dwell in the minds of Christians, Romans 8:9, 11; 1 Corinthians 3:16; 1 Corinthians 6:19; 2 Timothy 1:14; James 4:5 (other expressions may be found under , II. a. The most frequent meaning (translation) of 4151 (pnema) in the NT is "spirit" ("Spirit"). The most frequent meaning (translation) of 4151 (pnema) in the NT is "spirit" ("Spirit"). 7 [ET])). Clement of Rome, 1 Cor. (Cunningham Lects., 7th Series, 1880); Dickson, St. Paul's use of the terms Flesh and Spirit. opif. Neither began with original content, but GAC Family will start airing its original Christmas movies in late October. La doctrine de l'Esprit de Dieu selon l'aneien et nouveau testament the word spiral derived... 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