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. ), 1 Corinthians 14:12. 5. universally, "the disposition or influence which fills and governs the soul of anyone; the efficient source of any power, affection, emotion, desire," etc. Simple lettering. Web4151 pnema properly, spirit (Spirit), wind, or breath. 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. Breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. Delitzsch (and especially Kurtz). ; ( , 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. 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. 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. 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. To symbolize Hermes speed, a pair of wings was fastened to the branch above the snakes. In the Stoic universe, everything consists of matter and pneuma. Erasistratus and his successors had made the pneuma act a great part in health and disease. (Gotha, 1878); (Cremer, in Herzog edition 2, under the phrase, Geist des Menschen; G. L. Hahn, Theol. According to Diocles and Praxagoras, the psychic pneuma mediates between the heart, regarded as the seat of Mind in some physiological theories of ancient medicine, and the brain. (Giessen, 1862); H. H. Wendt, Die Begriffe Fleisch u. Geist im Biblical Sprachgebrauch. Dsterdieck on Revelation 1:4; (Trench, Epistles to the Seven Churches, edition 3, p. 7f). Strong's Exhaustive Concordancespirit, ghostFrom pneo; a current of air, i.e. 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. 4151 pnema properly, spirit (Spirit), wind, or breath. 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. 1840f, included in his Nova opuscula academica (Turici, 1846), p. 233ff; Kahnis, Die Lehre v. hiel. ), 1 Corinthians 14:12. Greek Translation. Hal. 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. Buttmann, 133, 22 b.; Winer's Grammar, 219 (205))) (opposed to ), Galatians 5:16. ; see etc. Compare psuche. b. 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. (Gotha, 1878); (Cremer, in Herzog edition 2, under the phrase, Geist des Menschen; G. L. Hahn, Theol. Strong's Exhaustive Concordancespirit, ghostFrom pneo; a current of air, i.e. 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. 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. 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. The Pneumatic school of medicine (Pneumatics, or Pneumatici, Greek: ) was an ancient school of medicine in ancient Greece and Rome. breath (phonology) breathing life spirit, soul spiritual being: spirit, angel inspiration (often divine inspiration), genius B. B. Breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. 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. and references)), Mark 9:17, 25; , Luke 7:21; Luke 8:2; Acts 19:12, 13, 15, 16, (cf. (703a56). 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. i. 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. 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. 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. it likewise can refer to spirit/Spirit, wind, or breath. In some passages the Holy Spirit is rhetorically represented as a Person ((cf. Ruach or Breath. Clement of Rome, 1 Cor. a. Ruach in Hebrew is spelled Reysh, vav, and chet. Breath is prana, and Om is the symbol of breath in ancient Indian Sanskrit. Biog. Clement of Rome, 1 Cor. 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. 1840; Chr. 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.' ; cf. ; 1 John 3:24; 1 John 5:6, 8; Revelation 22:17. We will discuss this later on. b. , Rev. Wetstein, N. T. i. Biog., as above, 4 a. at the end.) greek symbol for breathe. Cf. "Spirit" ("spirit") is by far the most common translation (application) of 4151 (pnema). 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. Hal. a divine spirit, that I have imparted unto you, Luke 9:55 (Rec. 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. Cf. opif. acad., p. 278ff; B. D. under the word Spirit the Holy; Swete in Dict. Aether is the god of the upper air, the purest, finest air that the gods breathe. 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.[9]. [15] The 3rd-century BC Stoic Chrysippus regarded pneuma as the vehicle of logos in structuring matter, both in animals and in the physical world. Breath is prana, and Om is the symbol of breath in ancient Indian Sanskrit. Wrdigung u. Abwgung der Begriffe , , u. Geist, in the Theol. 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. 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 "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. When a cycle reaches its end in conflagration (ekpyrsis), the cosmos becomes pure pneuma from which it regenerates itself.[19]. 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. R G; (made to drink of i. e.) imbued with one Spirit, ibid. of Christ. and references)), Mark 9:17, 25; , Luke 7:21; Luke 8:2; Acts 19:12, 13, 15, 16, (cf. ; cf. ; ( , 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. 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. 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. Find more words! 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. The various curves of this symbol represent waking consciousness, dreaming, and deep sleep. 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. 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. ( and seem to have been in the main coincident terms; but became the more poetic. "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. Neither began with original content, but GAC Family will start airing its original Christmas movies in late October. In ancient times, one believed that nasal breathing was breathing into the soul in order to increase ones Universal Life Force or Prana; the shadows of individuals did not constitute an exception 46, 6 [ET]; Hermas, sim. [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. 7 [ET])). The Hebrew counterpart (rach) has the same range of meaning as 4151 (pnema), i.e. (Cunningham Lects., 7th Series, 1880); Dickson, St. Paul's use of the terms Flesh and Spirit. Greek Translation. Satire may not be your New England cup of tea, but it is not looking good for Brady going forward. [1][2] It has various technical meanings for medical writers and philosophers of classical antiquity, particularly in regard to physiology, and is also used in Greek translations of ruach in the Hebrew Bible, and in the Greek New Testament. [6] For the Stoics, pneuma is the active, generative principle that organizes both the individual and the cosmos. The consonants are easier to understand. 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. Sir. Breath is prana, and Om is the symbol of breath in ancient Indian Sanskrit. 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. 155 (and Index under the phrase, 'Geist Gottes,' 'Spirit of God') Kahnis, Lehre vom Heil. From pneo; a current of air, i.e. In some passages the Holy Spirit is rhetorically represented as a Person ((cf. Neither began with original content, but GAC Family will start airing its original Christmas movies in late October. Strasb. More Greek words for breathe. anapno. ad Romans, ii., p. 105 (in opposition to Harless (on Ephesians 2:22), et al. Usage: (a) the vital breath, breath of life, (b) the human soul, (c) the soul as the seat of affections and will, (d) the self, (e) a human person, an individual. a divine spirit, that I have imparted unto you, Luke 9:55 (Rec. At John 3:5, for example, pneuma is the Greek word translated into English as "spirit": "Verily, verily, I say unto thee, Except a man be born of water and of the Spirit (pneuma), he cannot enter into the kingdom of God." Biog., as above, 4 a. at the end.) The consonants are easier to understand. ), 1 Corinthians 14:12. 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. 46, 6 [ET]; Hermas, sim. 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. In Stoic philosophy, pneuma is the concept of the "breath of life," a mixture of the elements air (in motion) and fire (as warmth). Buttmann, 343 (295)); , since the same Spirit in a peculiar manner dwelt in Jesus, Acts 16:7 (where Rec. In classical philosophy, it is distinguishable from psyche (), which originally meant "breath of life", but is regularly translated as "spirit" or most often "soul". 149ff; J. Laidlaw, The Bible Doctrine of Man. 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. )), 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. In ancient times, one believed that nasal breathing was breathing into the soul in order to increase ones Universal Life Force or Prana; the shadows of individuals did not constitute an exception 155 (and Index under the phrase, 'Geist Gottes,' 'Spirit of God') Kahnis, Lehre vom Heil. "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. This inborn spirit is used to explain desire (orexis), which is classified as the "central origin (to meson), which moves by being itself moved." Dsterdieck on Revelation 1:4; (Trench, Epistles to the Seven Churches, edition 3, p. 7f). These movements derive from the soul of the parent and are embodied by the pneuma as a material substance in semen. Geist. This principle was the cause of health and disease. b. breath of the nostrils or mouth, often in Greek writings from Aeschylus down: , 2 Thessalonians 2:8 (Psalm 32:6 (), cf. ( and seem to have been in the main coincident terms; but became the more poetic. the resemblances and differences in Philo's use of , e. g. de gigant. 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. Although for the most part the words and are used indiscriminately and so and put in contrast (but never by Paul; see , especially 2), there is also recognized a threefold distinction, , 1 Thessalonians 5:23, according to which is the rational part of man, the power of perceiving and grasping divine and eternal things, and upon which the Spirit of God exerts its influence; (, says Luther, "is the highest and noblest part of man, which qualifies him to lay bold of incomprehensible, invisible, eternal things; in short, it is the house where Faith and God's word are at home" (see references at end)): (see , 2), Hebrews 4:12; , , Philippians 1:27 (where instead of Paul according to his mode of speaking elsewhere would have said more appropriately ). 53; de mund. (Gotha, 1878); (Cremer, in Herzog edition 2, under the phrase, Geist des Menschen; G. L. Hahn, Theol. ; , 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. : , 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. 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. 46, etc.). ; Jude 1:20; other examples will be given below in the phrases; (on the use and the omission of the article, see Fritzsche, Ep. a. 155 (and Index under the phrase, 'Geist Gottes,' 'Spirit of God') Kahnis, Lehre vom Heil. 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. 9, 13, 18 [ET]; Ignatius ad Magn. ", In ancient Greek medicine, pneuma is the form of circulating air necessary for the systemic functioning of vital organs. Breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. Geiste; Fritzsche, Nova opuscc. the resemblances and differences in Philo's use of , e. g. de gigant. 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. The most frequent meaning (translation) of 4151 (pnema) in the NT is "spirit" ("Spirit"). Breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. Webgreek symbol for breathe kaer trolde locked chest. ( (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. 46, etc.). Compare psuche. 474a2527. 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. 46, 6 [ET]; Hermas, sim. [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. (Schmidt, chapter 55, 7; Trench, lxxiii.)) Acts 1:16. B. b. div. Acts 5:4); ; , i. e. of Christ, 2 Corinthians 3:17, 18 (cf. [21] Pneuma is a common word for "spirit" in the Septuagint and the Greek New Testament. ; joined with , 1 Timothy 4:1. 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.
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