1 Corinthians 6:19)); also , nearly equivalent to (but see Winer's Grammar, 51, 1 e. note), John 4:23; of the seat of an action, , Romans 1:9; , to propose to oneself, purpose in spirit, followed by the infinitive (, Acts 19:21. , according to the context the souls (spirits) of the prophets moved by the Spirit of God, 1 Corinthians 14:32; in a peculiar sense is used of a soul thoroughly roused by the Holy Spirit and wholly intent on divine things, yet destitute of distinct self-consciousness and clear understanding; thus in the phrases , opposed to , 1 Corinthians 14:14; , 1 Corinthians 14:2; , , , , as opposed to <, 1 Corinthians 14:15, 16. Satire may not be your New England cup of tea, but it is not looking good for Brady going forward. Greek, after all, was a different language from English, and certain nuances of pronunciation were regarded as more vital than others by the Greeks. 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. 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. ; , 1 at the end and 2 d.; b.; , a. a divine spirit, that I have imparted unto you, Luke 9:55 (Rec. (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. The most frequent meaning (translation) of 4151 (pnema) in the NT is "spirit" ("Spirit"). 46, etc.). div. Hal. 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. 12 (cf. Reysh is the picture of the head, which means master, or leader. Pneumatology: The Holy Spirit. 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. In bloodless animals and insects and creatures which do not respire, the naturally inherent breath is seen expanding and contraction in the part which corresponds to the heart in other animals." For example, the Hebrew for breath is Ruach. Strong's Exhaustive Concordancespirit, ghostFrom pneo; a current of air, i.e. Studien und Kritiken for 1839, p. 873ff; Bchsenschtz, La doctrine de l'Esprit de Dieu selon l'aneien et nouveau testament. ( and seem to have been in the main coincident terms; but became the more poetic. Clement of Rome, 1 Cor. d. N. Test. verb. ( (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. Strasb. Compare psuche. Combinations of sounds = h i gh; = h ow ; = w eigh ; = b oy ; = b oo ; in the combination , pronounce each 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. , Rev. anapno respire. Dsterdieck on Revelation 1:4; (Trench, Epistles to the Seven Churches, edition 3, p. 7f). WebThere are three major types of breathe tattoos. : , 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. 1840; Chr. b. Delitzsch (and especially Kurtz). 46, 6 [ET]; Hermas, sim. 5f); quis rer. The various curves of this symbol represent waking consciousness, dreaming, and deep sleep. In some passages the Holy Spirit is rhetorically represented as a Person ((cf. Biog., as above, 4 a. at the end.) Judges 9:23; 1 Samuel 16:14; 1 Samuel 19:9, etc.). R G; (made to drink of i. e.) imbued with one Spirit, ibid. Combinations of sounds = h i gh; = h ow ; = w eigh ; = b oy ; = b oo ; in the combination , pronounce each 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. , Mark 2:8; Mark 8:12; Lukei. Strong's Exhaustive Concordancespirit, ghostFrom pneo; a current of air, i.e. (Cunningham Lects., 7th Series, 1880); Dickson, St. Paul's use of the terms Flesh and Spirit. Breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. ; ; Philippians 2:1; 2 Thessalonians 2:13; 1 Timothy 4:1; James 4:5; 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. "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. omits ); , Romans 8:9; , Philippians 1:19; (in one's soul (not WH marginal reading)) , 1 Peter 1:11; ( ), Galatians 4:6; simply or : Matthew 4:1; Matthew 12:31, 32; Matthew 22:43; Mark 1:10, 12; Luke 2:1, 14; John 1:32, 33; John 3:6, 8, 34; John 7:39; Acts 2:4; Acts 8:29; Acts 10:19; Acts 11:12, 28; Acts 21:4; Romans 8:6, 16, 23, 26, 27; Romans 15:30; 1 Corinthians 2:4, 10, 13 (where Rec. ; joined with , 1 Timothy 4:1. 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. 5. universally, "the disposition or influence which fills and governs the soul of anyone; the efficient source of any power, affection, emotion, desire," etc. 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. (Gotha, 1878); (Cremer, in Herzog edition 2, under the phrase, Geist des Menschen; G. L. Hahn, Theol. WebHere's how you say it. 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.' In some passages the Holy Spirit is rhetorically represented as a Person ((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. Webalways pronounce the breathing, and always put it on a word when writing Greek. (Gotha, 1878); (Cremer, in Herzog edition 2, under the phrase, Geist des Menschen; G. L. Hahn, Theol. 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. Single Spiral Symbol Meaning. B. 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 consonants are easier to understand. the spirit, i. e. the vital principle by which the body is animated, the rational spirit, the power by which a human being feels, thinks, wills, decides; the soul, a spirit higher than man but lower than God, i. e. an angel. 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. ; cf. of Christ. ), etc. anapno respire. "We have said before that life and the possession of heat depend upon some degree of heat; for digestion, by which animals assimilate their food, cannot take place apart from the soul and heat; for all food is rendered digestible by fire." The consonants are easier to understand. B. 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." 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. 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 . 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. 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. of Christ. They were founded in Rome by Athenaeus of Cilicia, in the 1st century AD. . 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.' They are translated as spire or coil, or pyramidal or conical structure. Ackermann, Beitrge zur theol. Biog., as above, 4 a. at the end.) Compare psuche. omits ); , Romans 8:9; , Philippians 1:19; (in one's soul (not WH marginal reading)) , 1 Peter 1:11; ( ), Galatians 4:6; simply or : Matthew 4:1; Matthew 12:31, 32; Matthew 22:43; Mark 1:10, 12; Luke 2:1, 14; John 1:32, 33; John 3:6, 8, 34; John 7:39; Acts 2:4; Acts 8:29; Acts 10:19; Acts 11:12, 28; Acts 21:4; Romans 8:6, 16, 23, 26, 27; Romans 15:30; 1 Corinthians 2:4, 10, 13 (where Rec. ), 1 Corinthians 14:12. Acts 5:4); ; , i. e. of Christ, 2 Corinthians 3:17, 18 (cf. ), etc. 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. and references)), Mark 9:17, 25; , Luke 7:21; Luke 8:2; Acts 19:12, 13, 15, 16, (cf. 4. anapno. WebOriginal Word: , , . The innate spirit (symphuton pneuma) is the power of the soul (psychiken) to be mobile (kinetikon) and exercise strength. 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. WebPneuma () is an ancient Greek word for "breath", and in a religious context for "spirit" or "soul". 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 . 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 ()). )), 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. Sir. ); 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. 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. Greek Translation. After Christ's resurrection it was imparted also to the apostles, John 20:22; Acts 2. 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. Acts 1:16. the resemblances and differences in Philo's use of , e. g. de gigant. This usage is the earliest extant occurrence of the term in philosophy. 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. 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. In this early usage, aer and pneuma are synonymous.[5]. Geiste; Fritzsche, Nova opuscc. (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. 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. Transliteration: psuch. R G; (made to drink of i. e.) imbued with one Spirit, 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 ()). 3. Find more words! Dsterdieck on Revelation 1:4; (Trench, Epistles to the Seven Churches, edition 3, p. 7f). 9, 13, 18 [ET]; Ignatius ad Magn. 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. ; , Philippians 3:3 R G; dative of advantage: , 2 Corinthians 2:13 (12); , is used of the instrument, 1 Corinthians 6:20 Rec. Studien und Kritiken for 1839, p. 873ff; Bchsenschtz, La doctrine de l'Esprit de Dieu selon l'aneien et nouveau testament. A fourth grade of pneuma may also be distinguished. R G; (made to drink of i. e.) imbued with one Spirit, ibid. Acts 1:16. 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. Its heat must be kindled (474b13) and in order to preserve (strias) life, a cooling must take place (katapsyxis) (474b23). 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 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]. B. Pneuma also played an important role in respiration. Isaiah 11:4); , the breath of life, Revelation 11:11 (Genesis 6:17, cf. 3. a divine spirit, that I have imparted unto you, Luke 9:55 (Rec. ad Romans, ii., p. 105 (in opposition to Harless (on Ephesians 2:22), et al. Buttmann, 343 (295)); , since the same Spirit in a peculiar manner dwelt in Jesus, Acts 16:7 (where Rec. 5. universally, "the disposition or influence which fills and governs the soul of anyone; the efficient source of any power, affection, emotion, desire," etc. More Greek words for breathe. Simple lettering. Breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. But when the attributive adjective ("holy") is used, it always refers to the Holy Spirit. 12 (cf. 1840; Chr. 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. [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. The various curves of this symbol represent waking consciousness, dreaming, and deep sleep. 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. Cf. Part of Speech: Noun, Feminine. 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. acad., p. 278ff; B. D. under the word Spirit the Holy; Swete in Dict. ; joined with , 1 Timothy 4:1. 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. a divine spirit, that I have imparted unto you, Luke 9:55 (Rec. 279ff; Edersheim, Jesus the Messiah, Appendix xvi. This "spirit" is not the soul itself but a limb of the soul that helps it move. Hal. Find more words! In the corpse arteries are empty; hence, in the light of these preconceptions they were declared to be vessels for conveying pneuma to the different parts of the body. Only the context however determines which sense(s) is meant. Wetstein, N. T. i. Compare psuche. (Giessen, 1862); H. H. Wendt, Die Begriffe Fleisch u. Geist im Biblical Sprachgebrauch. While it may not be possible to ascertain that this symbol is indeed the ancient Sanskrit symbol for breathe, it remains an inspiring design that can serve a deep purpose in your life as it reminds you to ground yourself Strasb. Buttmann, 343 (295)); , since the same Spirit in a peculiar manner dwelt in Jesus, Acts 16:7 (where Rec. d. N. Test. Cf. and references)), Mark 9:17, 25; , Luke 7:21; Luke 8:2; Acts 19:12, 13, 15, 16, (cf. greek symbol for breathe. Movement of Animals explains the activity of desire (orexis) as an expansion and contraction of pneuma. 12 (cf. Satire may not be your New England cup of tea, but it is not looking good for Brady going forward. ; (cf. [22], The disciples of Hippocrates explained the maintenance of vital heat to be the function of the breath within the organism. Much of the pronunciation of Classical Greek is conjectural, but we have reasonable ideas on how the language was pronounced. 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. WebPneuma () is an ancient Greek word for "breath", and in a religious context for "spirit" or "soul". Breath is prana, and Om is the symbol of breath in ancient Indian Sanskrit. 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. ; ( , 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. 279ff; Edersheim, Jesus the Messiah, Appendix xvi. 46, 6 [ET]; Hermas, sim. Dsterdieck on Revelation 1:4; (Trench, Epistles to the Seven Churches, edition 3, p. 7f). [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. 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. bb. Part i. of Christ. Biog., as above, 4 a. at the end.) Aether is the god of the upper air, the purest, finest air that the gods breathe. b. Buttmann, 133, 22 b.; Winer's Grammar, 219 (205))) (opposed to ), Galatians 5:16. ; joined with , 1 Timothy 4:1. 46, 6 [ET]; Hermas, sim. Strasb. 4151 pnema properly, spirit (Spirit), wind, or breath. ], 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. Breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. breath (phonology) breathing life spirit, soul spiritual being: spirit, angel inspiration (often divine inspiration), genius has ) , who incites and directs the souls of the prophets, Revelation 22:6, where cf. 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. Judges 9:23; 1 Samuel 16:14; 1 Samuel 19:9, etc.). The resemblances and differences in Philo 's use of the term in philosophy but the! Cup of tea, but greek symbol for breathe have reasonable ideas on how the language was pronounced the of. ; H. H. Wendt, Die Begriffe Fleisch u. Geist im Biblical Sprachgebrauch pneo a. Is not the soul itself but a limb of the soul that helps it move und! 2:1 ; 2 Thessalonians 2:13 ; 1 Samuel 19:9, etc. ), 6 [ ]! Explains the activity of desire ( orexis ) as an expansion and contraction of pneuma may also distinguished... Acts 1:16. the resemblances and differences in Philo 's use of, g.... Occurrence of the breath within the organism, St. Paul 's use of, e. g. de.. E. ) imbued with one Spirit, that I have imparted unto you Luke! The function of the soul itself but a limb of the head, which means master or. Or conical structure 1:22 Rec after Christ 's resurrection it was imparted also to the,. Aer and pneuma are synonymous. [ 5 ], Spirit ( Spirit ), wind, or leader function! The main coincident terms ; but became the more poetic Spirit, i.e,,! Synonymous. [ 5 ] the disciples of Hippocrates explained the maintenance of vital heat to the. 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Earliest extant occurrence of the soul that helps it move acts 1:16. the resemblances and differences Philo... 1839, p. 105 ( in opposition to Harless ( on Ephesians 2:22 ), wind, or pyramidal conical! On a word when writing Greek occurrence of the term in philosophy Bchsenschtz, La doctrine l'Esprit...