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1840; Chr. )), 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. "when it contracts it is without force, and one and the same cause gives it force and enables it to thrust." B. 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. 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. ; , Philippians 3:3 R G; dative of advantage: , 2 Corinthians 2:13 (12); , is used of the instrument, 1 Corinthians 6:20 Rec. 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. Delitzsch (and especially Kurtz). (Cunningham Lects., 7th Series, 1880); Dickson, St. Paul's use of the terms Flesh and Spirit. [Any of the above renderings (spirit-Spirit, wind, breath) of 4151 (pnema) is always theoretically possible (spirit, Spirit, wind, breath). Only the context however determines which sense(s) is meant. 1840f, included in his Nova opuscula academica (Turici, 1846), p. 233ff; Kahnis, Die Lehre v. hiel. [21] Pneuma is a common word for "spirit" in the Septuagint and the Greek New Testament. Ackermann, Beitrge zur theol. [4] A quotation from Anaximenes observes that "just as our soul (psyche), being air (aer), holds us together, so do breath (pneuma) and air (aer) encompass the whole world." Heat and dryness give rise to acute diseases, cold and moisture produce phlegmatic affections, cold and dryness give rise to melancholy. 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. 7 [ET])). The Pneumatic school, in choosing to oppose the Methodic school, adopted a firmly established principle, and chose the pneuma principle of the Stoics. b. , Rev. i. ( and seem to have been in the main coincident terms; but became the more poetic. 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. In some passages the Holy Spirit is rhetorically represented as a Person ((cf. Movement of Animals explains the activity of desire (orexis) as an expansion and contraction of pneuma. ( (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. ), etc. 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. Single Spiral Symbol Meaning. Acts 1:16. Web4151 pnema properly, spirit (Spirit), wind, or breath. 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 . 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. (Glasgow, 1883); and references in B. D. (especially Amos edition) and Dict. 1840f, included in his Nova opuscula academica (Turici, 1846), p. 233ff; Kahnis, Die Lehre v. hiel. 3. The inborn pneuma is, likewise, tethered to the soul, or as he says here, tn arche tn psuchikn, "the origin of the soul," the soul as the center of causality. 456a113. 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. WebHere's how you say it. 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. 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. 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. (Giessen, 1862); H. H. Wendt, Die Begriffe Fleisch u. Geist im Biblical Sprachgebrauch. 46, 6 [ET]; Hermas, sim. Part of Speech: Noun, Feminine. Studien und Kritiken for 1839, p. 873ff; Bchsenschtz, La doctrine de l'Esprit de Dieu selon l'aneien et nouveau testament. Part i. [6] For the Stoics, pneuma is the active, generative principle that organizes both the individual and the cosmos. 46, etc.). ; , 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. Compare psuche. ; , 1 at the end and 2 d.; b.; , a. c. by metonymy, is used of . ad Romans, ii., p. 105 (in opposition to Harless (on Ephesians 2:22), et al. i. Cf. bb. This beautiful and ancient symbol works well as a standalone image and is often tattooed by itself in simple black ink. 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 ()). Geist. Buttmann, 133, 22 b.; Winer's Grammar, 219 (205))) (opposed to ), Galatians 5:16. Part i. More Greek words for breathe. greek symbol for breathe. 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. "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." After Christ's resurrection it was imparted also to the apostles, John 20:22; Acts 2. Pneumatology: The Holy Spirit. ; joined with , 1 Timothy 4:1. He recognised in the four elements the positive qualities (poiotes) of the animal body; but he often regarded them as real substances, and gave to the whole of them the name of Nature of Man. Frid. 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. d. N. Test. Isaiah 11:4); , the breath of life, Revelation 11:11 (Genesis 6:17, cf. Hal. The pneuma, inhaled from the outside air, rushes through the arteries till it reaches the various centres, especially the brain and the heart, and there causes thought and organic movement.[23]. Geist. In Stoic philosophy, pneuma is the concept of the "breath of life," a mixture of the elements air (in motion) and fire (as warmth). This beautiful and ancient symbol works well as a standalone image and is often tattooed by itself in simple black ink. 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. Webalways pronounce the breathing, and always put it on a word when writing Greek. a. Isaiah 11:4); , the breath of life, Revelation 11:11 (Genesis 6:17, cf. Strasb. 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. 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. 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. (Gotha, 1878); (Cremer, in Herzog edition 2, under the phrase, Geist des Menschen; G. L. Hahn, Theol. 53; de mund. Ackermann, Beitrge zur theol. 5. universally, "the disposition or influence which fills and governs the soul of anyone; the efficient source of any power, affection, emotion, desire," etc. 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 ). 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. 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 at the end and 2 d.; b.; , a. 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 acad., p. 278ff; B. D. under the word Spirit the Holy; Swete in Dict. 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. And ancient symbol works well as a Person ( ( cf Galatians 5:16 et al l'aneien et nouveau.! New Testament Galatians 5:16 Nova opuscula academica ( Turici, 1846 ), et.! 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