πνεῦμα,
πνεύματος,
τό (
πνέω), Greek writings from
Aeschylus and
Herodotus down; Hebrew
רוּחַ, Latin
spiritus; i. e.:
1. a movement of air (gentle)
blast;
a. of the wind:
ἀνέμων πνεύματα,
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 (
Psalms 104:4), etc.; often in Greek writings).
b. breath of the nostrils or mouth, often in Greek writings from
Aeschylus down:
πνεῦμα τοῦ στόματος,
2 Thessalonians 2:8 (
Psalm 32:6 (
Ps. 33:6), cf.
Isaiah 11:4);
πνεῦμα ζωῆς,
the breath of life, Revelation 11:11 (
Genesis 6:17, cf.
πνοή ζωῆς,
Genesis 2:7). (
πνεῦμα and
πνοή seem to have been in the main coincident terms; but
πνοή became the more poetic. Both retain a suggestion of their evident etymology. Even in classical Greek
πνεῦμα became as frequent and as wide in its application as
ἄνεμος. (
Schmidt, chapter 55, 7;
Trench, § lxxiii.))
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);
ἀφιέναι τό πνεῦμα, to breathe out the spirit, to expire,
Matthew 27:50 cf. Sir. 38:23; Wis. 16:14 (Greek writings said
ἀφιέναι τήν ψυχήν, as
Genesis 35:18, see
ἀφίημι, 1 b. and
Kypke, Observations, i, p. 140; but we also find
ἀφιέναι πνεῦμα θανσίμω σφαγή,
Euripides, Hec. 571);
σῶμα χωρίς πνεύματος νεκρόν ἐστιν,
James 2:26;
τό πνεῦμα ἐστι τό ζοωποιουν,
ἡ σάρξ οὐκ ὠφελεῖ οὐδέν, the spirit is that which animates and gives life, the body is of no profit (for the spirit imparts life to it, not the body in turn to the spirit; cf. Chr. Frid. Fritzsche, Nova opuscc., p. 239),
John 6:63.
the rational spirit, the power by which a human being feels, thinks, wills, decides; the soul:
τό πνεῦμα τοῦ ἀνθρώπου τό ἐν αὐτῷ,
1 Corinthians 2:11; opposed to
σάρξ (which see (especially 2 a.)),
Matthew 26:41;
Mark 14:38;
1 Corinthians 5:5;
2 Corinthians 7:1;
Colossians 2:5; opposed to
τό σῶμα,
Romans 8:10;
1 Corinthians 6:17,
20 Rec.;
1 Corinthians 7:34;
1 Peter 4:6. Although for the most part the words
πνεῦμα and
ψυχή are used indiscriminately and so
σῶμα and
ψυχή put in contrast (but never by Paul; see
ψυχή, especially 2), there is also recognized a threefold distinction,
τό πνεῦμα καί ἡ ψυχή καί τό σῶμα,
1 Thessalonians 5:23, according to which
τό πνεῦμα 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; (
πνεῦμα, says Luther, "is the highest and noblest part of man, which qualifies him to lay hold of incomprehensible, invisible, eternal things; in short, it is the house where Faith and God's word are at home" (see references at end)):
ἄχρι μερισμοῦ ψυχῆς καί πνεύματος (see
μερισμός, 2),
Hebrews 4:12;
ἐν ἑνί πνεύματι,
μία ψυχή,
Philippians 1:27 (where instead of
μία ψυχή Paul according to his mode of speaking elsewhere would have said more appropriately
μία καρδία).
τό πνεῦμα τίνος,
Mark 2:8;
Mark 8:12;
Luke 1:47;
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;
ὁ Θεός τῶν πνευμάτων (for which
Rec. has
ἁγίων)
τῶν προφητῶν, who incites and directs the souls of the prophets,
Revelation 22:6, where cf. Düsterdieck. the dative
τῷ πνεύματι is used to denote the seat (locality) where one does or suffers something, like our
in spirit:
ἐπιγινώσκειν,
Mark 2:8;
ἀναστενάζειν,
Mark 8:12;
ἐμβρίμασθαι,
John 11:33;
ταράσσεσθαι,
John 13:21;
ζηιν,
Acts 18:25;
Romans 12:11;
ἀγαλλίασθαι,
Luke 10:21 (but
L T Tr WH here add
ἁγίῳ); the dative of respect:
1 Corinthians 5:3;
Colossians 2:5;
1 Peter 4:6;
κραταιουσθαι,
Luke 1:80;
Luke 2:40 Rec.;
ἅγιον εἶναι,
1 Corinthians 7:34;
ζοωποιηθεις,
1 Peter 3:18;
ζῆν,
1 Peter 4:6;
πτωχοί,
Matthew 5:3; dative of instrument:
δεδεμένος,
Acts 20:22;
συνέχεσθαι,
Acts 18:5 Rec.;
Θεῷ λατρεύειν,
Philippians 3:3 R G; dative of advantage:
ἄνεσιν τῷ πνεύματι μου,
2 Corinthians 2:13 (12);
ἐν τῷ πνεύματι, is used of the instrument,
1 Corinthians 6:20 Rec. (it is surely better to take
ἐν τῷ πνεύματι here locally, of the 'sphere' (
Winer's Grammar, 386 (362), cf.
1 Corinthians 6:19)); also
ἐν πνεύματι, nearly equivalent to
πνευματικῶς (but see
Winer's Grammar, § 51, 1 e. note),
John 4:23; of the seat of an action,
ἐν τῷ πνεύματι μου,
Romans 1:9;
τιθέναι ἐν τῷ πνεύματι, to propose to oneself, purpose in spirit, followed by the infinitive (
πορεύεσθαι,
Acts 19:21.
πνεύματα προφητῶν, according to the context the souls (spirits) of the prophets moved by the Spirit of God,
1 Corinthians 14:32; in a peculiar sense
πνεῦμα 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
τό πνεῦμα μου προσεύχεται, opposed to
ὁ νοῦς μου,
1 Corinthians 14:14;
πνεύματι λαλεῖν μυστήρια,
1 Corinthians 14:2;
προσεύχεσθαι,
ψάλλειν,
εὐλογεῖν,
τῷ πνεύματι, as opposed to
τῷ νοι,
1 Corinthians 14:15,
16.
3. 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
μήτε, at the end);
Acts 23:9;
πνεῦμα σάρκα καί ὀστέα οὐκ ἔχει,
Luke 24:39;
πνεῦμα ζοωποιουν (
a life-giving spirit), spoken of Christ as raised from the dead,
1 Corinthians 15:45;
πνεῦμα ὁ Θεός (
God is spirit essentially),
John 4:24;
πατήρ τῶν πνευμάτων, of God,
Hebrews 12:9, where the term comprises both the spirits of men and of angels.
b. a human soul that has left the body ((
Babrius 122, 8)): plural (Latin
manes),
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;
πνεῦμα Πύθωνος or
πύθωνα,
Acts 16:16;
πνεύματα δαιμονίων,
Revelation 16:14;
πνεῦμα δαιμονίου ἀκαθάρτου,
Luke 4:33 (see
δαιμόνιον, 2);
πνεῦμα ἀσθενείας, causing infirmity,
Luke 13:11;
πνεῦμα ἀκάθαρτον,
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;
ἄλαλον,
κωφόν (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.
Wetstein, N. T. i. 279ff; Edersheim, Jesus the Messiah, Appendix xvi.; see
δαιμονίζομαι etc. and references)),
Mark 9:17,
25;
πονηρόν,
Luke 7:21;
Luke 8:2;
Acts 19:12,
13,
15,
16, (cf.
Judges 9:23;
1 Samuel 16:14;
1 Samuel 19:9, etc.).
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
ἁγιωσύνης (on which see
ἁγιωσύνη, 1 (yet cf. 4 a. below)),
Romans 1:4 (but see Meyer at the passage, Ellicott on 1 Timothy, the passage cited); it is called
πνεῦμα αἰώνιον, in tacit contrast with the perishable
ψυχαί of sacrificial animals, in
Hebrews 9:14, where cf. Delitzsch (and especially Kurtz).
4. The Scriptures also ascribe a
πνεῦμα 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. the resemblances and differences in Philo's use of
τό θεῖον πνεῦμα, e. g. de gigant. § 12 (cf. § 5f); quis rer. div. § 53; de mund. opif. § 46, etc.).
a. This
πνεῦμα is called in the O. T.
אֱלֹהִים רוּחַ,
יְהוָה רוּחַ; in the N. T.
πνεῦμα ἅγιον,
τό ἅγιον πνεῦμα,
τό πνεῦμα τό ἅγιον (first so in Wis. 1:5 Wis. 9:17; for
קֹדֶשׁ רוּחַ, in
Psalm 50:13 (
Ps. 51:13),
Isaiah 63:10,
11, the
Sept. renders by
πνεῦμα ἁγιωσύνης), i. e.
the Holy Spirit (august, full of majesty, adorable, utterly opposed to all impurity): [Addendum: "the Sept. renders by" etc. -- not correct; the rendering in the Sept. in both passages is
τὸ πν.
τὸ ἅγιον]
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
ἅγιον);
John 14:26;
John 20:22;
Acts 1:2,
5,
8,
16;
Acts 2:33,
38;
Acts 4:25 L T Tr WH;
Acts 5:3,
32;
8:18 (
L T WH omit;
Tr brackets
τό ἅγιον),
Acts 8:19;
Acts 9:31;
10:38,
44,
45,
47;
11:15,
16,
24;
13:2,
4,
9,
52;
15:8,
28;
16:6;
19:6;
20:28;
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.;
Jude 1:20; other examples will be given below in the phrases; (on the use and the omission of the article, see Fritzsche, Ep. ad Romans, ii., p. 105 (in opposition to Harless (on
Ephesians 2:22), et al.; cf. also Meyer on
Galatians 5:16; Ellicott on
Galatians 5:5;
Winers Grammar, 122 (116);
Buttmann, 89 (78)));
τό πνεῦμα τό ἅγιον τοῦ Θεοῦ,
Ephesians 4:30;
1 Thessalonians 4:8;
πνεῦμα Θεοῦ,
Romans 8:9,
14;
τό τοῦ Θεοῦ πνεῦμα,
1 Peter 4:14; (
τό)
πνεῦμα (
τοῦ)
Θεοῦ,
Matthew 3:16;
Matthew 12:18,
28;
1 Corinthians 2:14;
1 Corinthians 3:16;
Ephesians 3:16;
1 John 4:2;
τό πνεῦμα τοῦ Θεοῦ ἡμῶν,
1 Corinthians 6:11;
τό πνεῦμα τοῦ πατρός,
Matthew 10:20;
πνεῦμα Θεοῦ ζῶντος,
2 Corinthians 3:3;
τό πνεῦμα τοῦ ἐγείραντος Ἰησοῦν,
Romans 8:11;
τό πνεῦμα τό ἐκ Θεοῦ (emanating from God and imparted unto men),
1 Corinthians 2:12;
πνεῦμα and
τό πνεῦμα τοῦ κυρίου, i. e. of God,
Luke 4:18;
Acts 5:9 (cf.
Acts 5:4);
Acts 8:39;
κυρίου, i. e. of Christ,
2 Corinthians 3:17,
18 (cf.
Buttmann, 343 (295));
τό πνεῦμα Ἰησοῦ, since the same Spirit in a peculiar manner dwelt in Jesus,
Acts 16:7 (where
Rec. omits
Ἰησοῦ);
Χριστοῦ,
Romans 8:9;
Ἰησοῦ Χριστοῦ,
Philippians 1:19;
τό ἐν τίνι (in one's soul (not
WH marginal reading))
πνεῦμα Χριστοῦ,
1 Peter 1:11;
τό πνεῦμα τοῦ υἱοῦ (
τοῦ Θεοῦ),
Galatians 4:6; simply
τό πνεῦμα or
πνεῦμα:
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. adds
ἁγίου);
1 Corinthians 12:4,
7,
8;
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.;
Ephesians 6:17;
Philippians 2:1;
2 Thessalonians 2:13;
1 Timothy 4:1;
James 4:5;
1 Peter 1:22 Rec.;
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 (
μένον ἐπ' αὐτόν) filled with it (
John 1:32,
33, 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. After Christ's resurrection it was imparted also to the apostles,
John 20:22;
Acts 2. 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. 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
βάπτισμα, 3)); all sanctification (
1 Corinthians 6:11; hence,
ἁγιασμός πνεύματος,
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.), etc.); 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
πνεῦμα τῆς ἀληθείας (John the passages cited;
1 John 4:6),
πνεῦμα σοφίας καί ἀποκαλύψεως (
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. 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. He is the author of charisms or special
gifts (
1 Corinthians 12:7ff; see
χάρισμα), prominent among which is the power of prophesying:
τά ἐρχόμενα ἀναγγελεῖ,
John 16:13; hence,
τό πνεῦμα τῆς προφητείας (
Revelation 19:10); and his efficiency in the prophets is called
τό πνεῦμα simply (
1 Thessalonians 5:19), and their utterances are introduced with these formulas:
τάδε λέγει τό πνεῦμα τό ἅγιον,
Acts 21:11;
τό πνεῦμα λέγει,
1 Timothy 4:1;
Revelation 14:13; with
ταῖς ἐκκλησίαις added,
Revelation 2:7,
11,
17,
29;
Revelation 3:6,
13,
22. 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:
λέγει or
μαρτυρεῖ τό πνεῦμα τό ἅγιον,
Hebrews 3:7;
Hebrews 10:15;
τό πνεῦμα τό ἅγιον ἐλάλησε διά Ἠσαΐου,
Acts 28:25, cf.
Acts 1:16. From among the great number of other phrases referring to the Holy Spirit the following seem to be noteworthy here: God is said
διδόναι τίνι τό πνεῦμα τό ἅγιον,
Luke 11:13;
Acts 15:8; passive,
Romans 5:5; more precisely,
ἐκ τοῦ πνεύματος αὐτοῦ, i. e. a portion from his Spirit's fullness (
Buttmann, § 132, 7;
Winer's Grammar, 366 (343)),
1 John 4:13; or
έ᾿κχειν ἀπό τοῦ πνεύματος αὐτοῦ,
Acts 2:17,
18 (for its entire fullness Christ alone receives,
John 3:34); men are said,
λαμβάνειν πνεῦμα ἅγιον,
John 20:22;
Acts 8:15,
17,
19;
Acts 19:2; or
τό πνεῦμα ἅγιον,
Acts 10:47; or
τό πνεῦμα τό ἐκ Θεοῦ,
1 Corinthians 2:12; or
τό πνεῦμα,
Galatians 3:2, cf.
Romans 8:15;
πνεῦμα Θεοῦ ἔχειν,
1 Corinthians 7:40;
πνεῦμα μή ἔχειν,
Jude 1:19;
πληροῦσθαι πνεύματος ἁγίου,
Acts 13:52;
ἐν πνεύματι,
Ephesians 5:18;
πλησθῆναι,
πλησθήσεσθαι,
πνεύματος ἁγίου,
Luke 1:15,
41,
67;
Acts 2:4;
Acts 4:8,
31;
Acts 9:17;
Acts 13:9;
πνεύματος ἁγίου πλήρης,
Acts 6:5;
Acts 7:55;
Acts 11:24;
πλήρεις πνεύματος (
Rec. adds
ἁγίου)
καί σοφίας,
Acts 6:3;
πνεύματι and
πνεύματι Θεοῦ ἄγεσθαι, to be led by the Holy Spirit,
Romans 8:14;
Galatians 5:18;
φέρεσθαι ὑπό πνεύματος ἁγίου 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
βαπτίζω, II. b. bb.;
γεννάω, 1 at the end and 2 d.;
ἐκχέω b.;
χρίω, a.);
γίνεσθαι ἐν πνεύματι, 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. Dative
πνεύματι, by the power and aid of the Spirit, the Spirit prompting,
Romans 8:13;
Galatians 5:5;
τῷ πνεύματι τῷ ἁγίῳ,
Luke 10:21 L Tr WH;
πνεύματι ἁγίῳ,
1 Peter 1:12 (where
R G T have
ἐν πνεύματι ἁγίῳ);
πνεύματι Θεοῦ,
Philippians 3:3 L T Tr WH; also
ἐν πνεύματι,
Ephesians 2:22;
Ephesians 3:5 (where
ἐν πνεύματι must be joined to
ἀπεκαλύφθη);
ἐν πνεύματι, in the power of the Spirit, possessed and moved by the Spirit,
Matthew 22:43;
Revelation 17:3;
Revelation 21:10; also
ἐν τῷ πνεύματι,
Luke 2:27;
Luke 4:1;
ἐν τῷ πνεύματι ἁγίῳ,
Luke 10:21 Tdf.;
ἐν τῇ δυνάμει τοῦ πνευματου,
Luke 4:14;
ἐν τῷ πνεύματι τῷ ἁγίῳ εἰπεῖν,
Mark 12:36;
ἐν πνεύματι (
ἁγίῳ)
προσεύχεσθαι,
Ephesians 6:18;
Jude 1:20;
ἐν πνεύματι Θεοῦ λαλεῖν,
1 Corinthians 12:3;
ἀγάπη ἐν πνεύματι, love which the Spirit begets,
Colossians 1:8;
περιτομή ἐν πνεύματι, effected by the Holy Spirit, opposed to
γράμματι, the prescription of the written law,
Romans 2:29;
τύπος γίνου τῶν πιστῶν ἐν πνεῦμα, in the way in which you are governed by the Spirit,
1 Timothy 4:12 Rec.; (
ἐν ἑνί πνεύματι,
Ephesians 2:18);
ἡ ἑνότης τοῦ πνεύματος, effected by the Spirit,
Ephesians 4:3;
καινότης τοῦ πνευματου,
Romans 7:6.
τό πνεῦμα is opposed to
ἡ σάρξ 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; (
Galatians 6:8);
Romans 8:6; so in the phrases
περιπατεῖν κατά πνεῦμα (opposed to
κατά σάρκα),
Romans 8:1 Rec., 4;
οἱ κατά πνεῦμα namely,
ὄντες (opposed to
οἱ κατά σάρκα ὄντες), those who bear the nature of the Spirit (i. e.
οἱ πνευματικοί),
Romans 8:5;
ἐν πνεύματι εἶναι (opposed to
ἐν σαρκί), to be under the power of the Spirit, to be guided by the Spirit,
Romans 8:9;
πνεύματι (dative of 'norm'; (cf.
Buttmann, § 133, 22 b.;
Winer's Grammar, 219 (205)))
περιπατεῖν (opposed to
ἐπιθυμίαν σαρκός τέλειν),
Galatians 5:16. The Holy Spirit is a
δύναμις, and is expressly so called in
Luke 24:49, and
δύναμις ὑπιστου,
Luke 1:35; but we find also
πνεῦμα (or
πνεῦμα ἅγιον)
καί δύναμις,
Acts 10:38;
1 Corinthians 2:4; and
ἡ δύναμις τοῦ πνεύματος,
Luke 4:14, where
πνεῦμα is regarded as the essence, and
δύναμις its efficacy; but in
1 Thessalonians 1:5 ἐν πνεύματι ἁγίῳ is epexegetical of
ἐν δυνάμει. In some passages the Holy Spirit is rhetorically represented as a Person ((cf. 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);
τό πνεῦμα,
καθώς βούλεται,
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:
εἶπε τό πνεῦμα τίνι,
Acts 8:29;
Acts 10:19;
Acts 11:12;
Acts 13:4;
τό πνεῦμα τό ἅγιον διαμαρτύρεταί μοι,
Acts 20:23.
τό πνεῦμα τό ἅγιον ἔθετο ἐπισκόπους, 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;
τό πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις 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 (
τί προσευξώμεθα), and cannot state it in fit language (
καθό δεῖ) 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.' Those who strive against the sanctifying impulses of the Holy Spirit are said
ἀντιπίπτειν τῷ πνεύματι τῷ ἁγίῳ,
Acts 7:51;
ἐνυβρίζειν τό πνεῦμα τῆς χάριτος,
Hebrews 10:29.
πειράζειν τό πνεῦμα τοῦ κυρίου 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
λύπειν τό πνεῦμα τό ἅγιον, since by that they are taught how they ought to talk,
Ephesians 4:30 (
παροξύνειν τό πνεῦμα,
Isaiah 63:10;
παραπικραίνειν,
Psalm 105:33 (
Ps. 106:33)). Cf. Grimm, Institutio theologiae dogmaticae, § 131; (Weiss, Biblical Theol. § 155 (and Index under the phrase, 'Geist Gottes,' 'Spirit of God') Kahnis, Lehre vom Heil. Geiste; Fritzsche, Nova opuscc. acad., p. 278ff;
B. D. under the word
Spirit the Holy; Swete in
Dict. of Christ. Biog. under the phrase, Holy Ghost).
b. τά ἑπτά πνεύματα τοῦ Θεοῦ, Rev. (
Revelation 3:1 (where
Rec.st omit
ἁπτα));
Revelation 4:5;
Revelation 5:6 (here
L omits;
WH brackets
ἑπτά), which are said to be
ἐνώπιον τοῦ θρόνου τοῦ Θεοῦ (
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. Düsterdieck on
Revelation 1:4; (
Trench, Epistles to the Seven Churches, edition 3, p. 7f).
c. by metonymy,
πενυμα is used of
α. one in whom a spirit (
πνεῦμα)
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,
διακρίσεις πνευμάτων,
1 Corinthians 12:10;
μή παντί πνεύματι πιστεύετε,
1 John 4:1;
δοκιμάζετε τά πνεύματα,
εἰ ἐκ τοῦ Θεοῦ ἐστιν, ibid.;
πνεύματα πλανᾷ joined with
διδασκαλιαι δαιμονίων,
1 Timothy 4:1. But in the truest and highest sense it is said
κύριος τό πνεῦμα ἐστιν, 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.
β. the plural
πνεύματα denotes the various modes and gifts by which the Holy Spirit shows itself operative in those in whom it dwells (such as
τό πνεῦμα τῆς προφητείας,
τῆς σοφίας, etc.),
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.:
τῷ αὐτῷ πνεύματι περιεπατήσαμεν,
2 Corinthians 12:18;
ἐν πνεύματι ἡλίου, in the same spirit with which Elijah was filled of old,
Luke 1:17;
τά ῤήματα...
πνεῦμα ἐστιν, exhale a spirit (and fill believers with it),
John 6:63;
οἵου πνεύματος ἐστε ὑμεῖς (
what manner of spirit ye are of) viz. a divine spirit, that I have imparted unto you,
Luke 9:55 (
Rec.; (cf. B. § 132, 11 I.;
Winer's Grammar, § 30, 5));
τῷ πνεύματι,
ᾧ ἐλάλει,
Acts 6:10, where see Meyer;
πραυ καί ἡσύχιον πνεῦμα,
1 Peter 3:4;
πνεῦμα πρᾳότητος, such as belongs to the meek,
1 Corinthians 4:21;
Galatians 6:1;
τό πνεῦμα τῆς προφητείας, such as characterizes prophecy and by which the prophets are governed,
Revelation 19:10;
τῆς ἀληθείας,
σοφίας καί ἀποκαλύψεως, see above, p. 521b middle (
Isaiah 11:2;
Deuteronomy 34:9; Wis. 7:7);
τῆς πίστεως,
2 Corinthians 4:13;
τῆς υἱοθεσίας, such as belongs to sons,
Romans 8:15;
τῆς ζωῆς ἐν Χριστῷ, of the life which one gets in fellowship with Christ, ibid. 2;
δυνάμεως καί ἀγάπης καί σωφρονισμοῦ,
2 Timothy 1:7;
ἕν πνεῦμα εἶναι 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;
ἐν ἑνί πνεύματι, by the reception of one Spirit's efficency,
1 Corinthians 12:13;
εἰς ἕν πνεῦμα, so as to be united into one body filled with one Spirit, ibid.
R G;
ἕν πνεῦμα ποτίζεσθαι (
made to drink of i. e.) imbued with one Spirit, ibid.
L T Tr WH (see
ποτίζω);
ἕν σῶμα καί ἐν πνεῦμα, 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.
Clement of Rome, 1 Cor. 46, 6 [ET];
Hermas, sim. 9, 13, 18 [ET];
Ignatius ad Magn. 7 [ET])). In opposition to the divine Spirit stand,
τό πνεῦμα τό ἐνεργουν ἐν τοῖς υἱοῖς τῆς ἀπειθείας (a spirit) that comes from the devil),
Ephesians 2:2; also
τό πνεῦμα τοῦ κόσμου, the spirit that actuates the unholy multitude,
1 Corinthians 2:12;
δουλείας, such as characterizes and governs slaves,
Romans 8:15;
κατανύξεως,
Romans 11:8;
δειλίας,
2 Timothy 1:7;
τῆς πλάνης,
1 John 4:6 (
πλανήσεως,
Isaiah 19:14;
πορνείας,
Hosea 4:12;
Hosea 5:4);
τό τοῦ ἀντιχρίστου namely,
πνεῦμα,
1 John 4:3;
ἕτερον πνεῦμα λαμβάνειν, i. e. different from the Holy Spirit,
2 Corinthians 11:4;
τό πνεῦμα τοῦ νως, the governing spirit of the mind,
Ephesians 4:23. Cf. Ackermann, Beiträge zur theol. Würdigung u. Abwägung der Begriffe
πνεῦμα,
νοῦς, u. Geist, in the Theol. Studien und Kritiken for 1839, p. 873ff; Büchsenschütz, La doctrine de l'Esprit de Dieu selon l'aneien et nouveau testament. Strasb. 1840; Chr. From Fritzsche, De Spiritu Sancto commentatio exegetica et dogmatica, 4 Pts. Hal. 1840f, included in his Nova opuscula academica (Turici, 1846), p. 233ff; Kahnis, Die Lehre v. hiel. Geist. Part i. (Halle, 1847); an anonymous publication (by Prince Ludwig Solms Lich, entitled) Die biblische Bedeutung des Wortes Geist. (Giessen, 1862); H. H. Wendt, Die Begriffe Fleisch u. Geist im Biblical Sprachgebrauch. (Gotha, 1878); (
Cremer, in
Herzog edition 2, under the phrase, Geist des Menschen; G. L. Hahn, Theol. d. N. Test. i. § 149ff; J. Laidlaw, The Bible Doctrine of Man. (Cunningham Lects., 7th Series, 1880); Dickson, St. Paul's use of the terms Flesh and Spirit. (Glasgow, 1883); and references in
B. D. (especially Amos edition) and
Dict. of Christ. Biog., as above, 4 a. at the end.)
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