c. by metonymy, is used of . of Christ. Part i. Fritzsche, Nova opuscc., p. 239), John 6:63. the rational spirit, the power by which a human being feels, thinks, wills, decides; the soul: , 1 Corinthians 2:11; opposed to (which see (especially 2 a. 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.' (Giessen, 1862); H. H. Wendt, Die Begriffe Fleisch u. Geist im Biblical Sprachgebrauch. [16] This divine pneuma that is the soul of the cosmos supplies the pneuma in its varying grades for everything in the world, [17] a spherical continuum of matter held together by the orderly power of Zeus through the causality of the pneuma that pervades it. This inborn spirit is used to explain desire (orexis), which is classified as the "central origin (to meson), which moves by being itself moved." 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. of Christ. ), 1 Corinthians 14:12. In his Introduction to the 1964 book Meditations, the Anglican priest Maxwell Staniforth discussed the profound impact of Stoicism on Christianity. c. by metonymy, is used of . Cf. WebIn the polytonic orthography of Ancient Greek, the rough breathing (Ancient Greek: , romanized: das pnema or dasea; Latin: spritus asper) character is a diacritical mark used to indicate the presence of an /h/ sound before a of Christ. ; , Luke 4:14; , Mark 12:36; () , Ephesians 6:18; Jude 1:20; , 1 Corinthians 12:3; , love which the Spirit begets, Colossians 1:8; , effected by the Holy Spirit, opposed to , the prescription of the written law, Romans 2:29; , in the way in which you are governed by the Spirit, 1 Timothy 4:12 Rec. 46, 6 [ET]; Hermas, sim. WebThere are three major types of breathe tattoos. b. 9, 13, 18 [ET]; Ignatius ad Magn. 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. ), 1 Corinthians 14:12. 12 (cf. Studien und Kritiken for 1839, p. 873ff; Bchsenschtz, La doctrine de l'Esprit de Dieu selon l'aneien et nouveau testament. breath (phonology) breathing life spirit, soul spiritual being: spirit, angel inspiration (often divine inspiration), genius Webalways pronounce the breathing, and always put it on a word when writing Greek. Biog., as above, 4 a. at the end.) 279ff; Edersheim, Jesus the Messiah, Appendix xvi. Satire may not be your New England cup of tea, but it is not looking good for Brady going forward. Part of Speech: Noun, Feminine. c. by metonymy, is used of . 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. : , 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. 155 (and Index under the phrase, 'Geist Gottes,' 'Spirit of God') Kahnis, Lehre vom Heil. From Fritzsche, De Spiritu Sancto commentatio exegetica et dogmatica, 4 Pts. 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. Acts 5:4); ; , i. e. of Christ, 2 Corinthians 3:17, 18 (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 . . 46, 6 [ET]; Hermas, sim. 9, 13, 18 [ET]; Ignatius ad Magn. a divine spirit, that I have imparted unto you, Luke 9:55 (Rec. Webgreek symbol for breathe kaer trolde locked chest. B. Greek, after all, was a different language from English, and certain nuances of pronunciation were regarded as more vital than others by the Greeks. "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. Transliteration: psuch. (Giessen, 1862); H. H. Wendt, Die Begriffe Fleisch u. Geist im Biblical Sprachgebrauch. )), Matthew 26:41; Mark 14:38; 1 Corinthians 5:5; 2 Corinthians 7:1; Colossians 2:5; opposed to , Romans 8:10; 1 Corinthians 6:17, 20 Rec. Studien und Kritiken for 1839, p. 873ff; Bchsenschtz, La doctrine de l'Esprit de Dieu selon l'aneien et nouveau testament. 46, 6 [ET]; Hermas, sim. 53; de mund. Biog. The Methodic school, however, appears to have done away with much of the theory. Cf. acad., p. 278ff; B. D. under the word Spirit the Holy; Swete in Dict. b. WebIn the polytonic orthography of Ancient Greek, the rough breathing (Ancient Greek: , romanized: das pnema or dasea; Latin: spritus asper) character is a diacritical mark used to indicate the presence of an /h/ sound before a (Giessen, 1862); H. H. Wendt, Die Begriffe Fleisch u. Geist im Biblical Sprachgebrauch. 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. In particular: Another Stoic concept which offered inspiration to the Church was that of 'divine Spirit'. 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. In opposition to the divine Spirit stand, (a spirit) that comes from the devil), Ephesians 2:2; also , the spirit that actuates the unholy multitude, 1 Corinthians 2:12; , such as characterizes and governs slaves, Romans 8:15; , Romans 11:8; , 2 Timothy 1:7; , 1 John 4:6 (, Isaiah 19:14; , Hosea 4:12; Hosea 5:4); namely, , 1 John 4:3; , i. e. different from the Holy Spirit, 2 Corinthians 11:4; , the governing spirit of the mind, Ephesians 4:23. 4. ; joined with , 1 Timothy 4:1. 1840f, included in his Nova opuscula academica (Turici, 1846), p. 233ff; Kahnis, Die Lehre v. hiel. greek symbol for breathe. Part i. Both retain a suggestion of their evident etymology. Dsterdieck. (Schmidt, chapter 55, 7; Trench, lxxiii.)) Wrdigung u. Abwgung der Begriffe , , u. Geist, in the Theol. Cf. ); fortitude to undergo with patience all persecutions, losses, trials, for Christ's sake (Matthew 10:20; Luke 12:11, 12; Romans 8:26); the knowledge of evangelical truth (John 14:17, 26; John 15:26; John 16:12, 13; 1 Corinthians 2:6-16; Ephesians 3:5) hence, it is called (John the passages cited; 1 John 4:6), (Ephesians 1:17); the sure and joyful hope of a future resurrection, and of eternal blessedness (Romans 5:5; Romans 8:11; 2 Corinthians 1:22; 2 Corinthians 5:5; Ephesians 1:13f); for the Holy Spirit is the seal and pledge of citizenship in the kingdom of God, 2 Corinthians 1:22; Ephesians 1:13. ; , 1 at the end and 2 d.; b.; , a. Aether is the god of the upper air, the purest, finest air that the gods breathe. Ruach or Breath. , Mark 2:8; Mark 8:12; Lukei. has ) , who incites and directs the souls of the prophets, Revelation 22:6, where cf. 4. The most frequent meaning (translation) of 4151 (pnema) in the NT is "spirit" ("Spirit"). In Stoic cosmology, the cosmos is a whole and single entity, a living thing with a soul of its own. ; ; 1 Peter 4:6. ), 1 Corinthians 14:12. 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. 1840; Chr. 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 ()). Breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. 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. 149ff; J. Laidlaw, The Bible Doctrine of Man. The Stoics developed the theory even more and applied it to the functions of the body. Wetstein, N. T. i. To symbolize Hermes speed, a pair of wings was fastened to the branch above the snakes. Pneuma () is an ancient Greek word for "breath", and in a religious context for "spirit" or "soul". Phonetic Spelling: (psoo-khay') Definition: breath, the soul. Aether is the god of the upper air, the purest, finest air that the gods breathe. ; ( , 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. d. N. Test. Studien und Kritiken for 1839, p. 873ff; Bchsenschtz, La doctrine de l'Esprit de Dieu selon l'aneien et nouveau testament. 7 [ET])). He also explained this in On Sleeping and Waking "In another place it has been laid down that sense-perception originates in the same part of an animal's body as movement doesIn sanguineous animals this is the region about the heart; for all sanguineous animals possess a heart, and both movement and the dominant sense-perception originate there. WebThe first and last Breath of Life is the greatest secret of all and the only and shortest connection to our soul. Strong's Exhaustive Concordancespirit, ghostFrom pneo; a current of air, i.e. ( and seem to have been in the main coincident terms; but became the more poetic. Around 300 BC, Praxagoras discovered the distinction between the arteries and the veins, although close studies of vascular anatomy had been ongoing since at least Diogenes of Apollonia. R G; (made to drink of i. e.) imbued with one Spirit, ibid. Strasb. The Pneumatic school, in choosing to oppose the Methodic school, adopted a firmly established principle, and chose the pneuma principle of the Stoics. Hal. Part of Speech: Noun, Feminine. R G; (made to drink of i. e.) imbued with one Spirit, ibid. the resemblances and differences in Philo's use of , e. g. de gigant. 5. universally, "the disposition or influence which fills and governs the soul of anyone; the efficient source of any power, affection, emotion, desire," etc. ; ( , 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. Phonetic Spelling: (psoo-khay') Definition: breath, the soul. of Christ. i. div. Cf. i. Only the context however determines which sense(s) is meant. 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. To symbolize Hermes speed, a pair of wings was fastened to the branch above the snakes. Buttmann, 133, 22 b.; Winer's Grammar, 219 (205))) (opposed to ), Galatians 5:16. Aether is the god of the upper air, the purest, finest air that the gods breathe. The various curves of this symbol represent waking consciousness, dreaming, and deep sleep. Part i. Hal. Breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. More Greek words for breathe. 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. Geiste; Fritzsche, Nova opuscc. The innate spirit (symphuton pneuma) is the power of the soul (psychiken) to be mobile (kinetikon) and exercise strength. Acts 1:16. 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. There are three grades or kinds of pneuma, depending on their proportion of fire and air. The various curves of this symbol represent waking consciousness, dreaming, and deep sleep. (Glasgow, 1883); and references in B. D. (especially Amos edition) and Dict. d. N. Test. ; , 1 Corinthians 7:34; , 1 Peter 3:18; , 1 Peter 4:6; , Matthew 5:3; dative of instrument: , Acts 20:22; , Rec. 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. ; Jude 1:20; other examples will be given below in the phrases; (on the use and the omission of the article, see Fritzsche, Ep. Ackermann, Beitrge zur theol. From pneo; a current of air, i.e. 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. Strong's Greek 4151383 Occurrences 160 Occ. 2 Occ. 3 Occ. 18 Occ. 92 Occ. 11 Occ. 97 Occ. 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. bb. 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.' 456a113. ; ( , 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. ; ; Philippians 2:1; 2 Thessalonians 2:13; 1 Timothy 4:1; James 4:5; 1 Peter 1:22 Rec. b. breath of the nostrils or mouth, often in Greek writings from Aeschylus down: , 2 Thessalonians 2:8 (Psalm 32:6 (), cf. Studien und Kritiken for 1839, p. 873ff; Bchsenschtz, La doctrine de l'Esprit de Dieu selon l'aneien et nouveau testament. From Fritzsche, De Spiritu Sancto commentatio exegetica et dogmatica, 4 Pts.
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