WebThe first and last Breath of Life is the greatest secret of all and the only and shortest connection to our soul. In the Stoic universe, everything consists of matter and pneuma. For example, the Hebrew for breath is Ruach. under the phrase, Holy Ghost). Breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. 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. Strong's Exhaustive Concordancespirit, ghostFrom pneo; a current of air, i.e. 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. 1840f, included in his Nova opuscula academica (Turici, 1846), p. 233ff; Kahnis, Die Lehre v. hiel. 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. Wetstein, N. T. i. greek symbol for breathe. In some passages the Holy Spirit is rhetorically represented as a Person ((cf. 12 (cf. anapno respire. More Greek words for breathe. Cf. ( (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. i. 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. verb. Aether is the god of the upper air, the purest, finest air that the gods breathe. verb. To symbolize Hermes speed, a pair of wings was fastened to the branch above the snakes. b. 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. 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. 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. 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. We will discuss this later on. ( and seem to have been in the main coincident terms; but became the more poetic. Thus, the theory of the pneuma was not a new one. The most frequent meaning (translation) of 4151 (pnema) in the NT is "spirit" ("Spirit"). ), etc. Biog., as above, 4 a. at the end.) Cf. b. , Rev. (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. i. (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. Ackermann, Beitrge zur theol. 12 (cf. b. , Rev. Breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. Cf. Ackermann, Beitrge zur theol. ), 1 Corinthians 14:12. Pneuma in its purest form can thus be difficult to distinguish from logos or the "constructive fire" (pur technikon)[18] that drives the cyclical generation and destruction of the Stoic cosmos. Dsterdieck on Revelation 1:4; (Trench, Epistles to the Seven Churches, edition 3, p. 7f). WebHere's how you say it. In some passages the Holy Spirit is rhetorically represented as a Person ((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. has ) , who incites and directs the souls of the prophets, Revelation 22:6, where cf. This inborn spirit is used to explain desire (orexis), which is classified as the "central origin (to meson), which moves by being itself moved." ), 1 Corinthians 14:12. 1840; Chr. More Greek words for breathe. Upsilon () is the twentieth Greek letter written as in uppercase and in lowercase. Clearly it is not a long step from this to the 'Holy Spirit' of Christian theology, the 'Lord and Giver of life', visibly manifested as tongues of fire at Pentecost and ever since associated in the Christian as in the Stoic mind with the ideas of vital fire and beneficient warmth. 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. 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. Webgreek symbol for breathe kaer trolde locked chest. 155 (and Index under the phrase, 'Geist Gottes,' 'Spirit of God') Kahnis, Lehre vom Heil. of Christ. Grimm, Institutio theologiae dogmaticae, 131; (Weiss, Biblical Theol. (it is surely better to take here locally, of the 'sphere' (Winer's Grammar, 386 (362), cf. Breath is prana, and Om is the symbol of breath in ancient Indian Sanskrit. 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. Ruach in Hebrew is spelled Reysh, vav, and chet. Frid. Dsterdieck. (Schmidt, chapter 55, 7; Trench, lxxiii.)) 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. 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. 7 [ET])). 1840; Chr. 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. Part i. "Spirit" ("spirit") is by far the most common translation (application) of 4151 (pnema). 7 [ET])). d. N. Test. 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. Around 300 BC, Praxagoras discovered the distinction between the arteries and the veins, although close studies of vascular anatomy had been ongoing since at least Diogenes of Apollonia. Everything dries up and becomes cold at the approach of death.[29]. This is the rational soul (logica psych) of the mature human being, which grants the power of judgment.[13]. Clement of Rome, 1 Cor. )), 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. 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. b. , Rev. 9, 13, 18 [ET]; Ignatius ad Magn. (Gotha, 1878); (Cremer, in Herzog edition 2, under the phrase, Geist des Menschen; G. L. Hahn, Theol. ; see etc. 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 . 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. 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. Delitzsch (and especially Kurtz). Acts 1:16. WebOriginal Word: , , . ; ; Philippians 2:1; 2 Thessalonians 2:13; 1 Timothy 4:1; James 4:5; 1 Peter 1:22 Rec. 1840f, included in his Nova opuscula academica (Turici, 1846), p. 233ff; Kahnis, Die Lehre v. hiel. 5. universally, "the disposition or influence which fills and governs the soul of anyone; the efficient source of any power, affection, emotion, desire," etc. breath (phonology) breathing life spirit, soul spiritual being: spirit, angel inspiration (often divine inspiration), genius Strong's Exhaustive Concordancespirit, ghostFrom pneo; a current of air, i.e. Biog., as above, 4 a. at the end.) Geist. ad Romans, ii., p. 105 (in opposition to Harless (on Ephesians 2:22), et al. 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. Acts 1:16. (it is surely better to take here locally, of the 'sphere' (Winer's Grammar, 386 (362), cf. Sir. Part of Speech: Noun, Feminine. 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. This usage is the earliest extant occurrence of the term in philosophy. 9, 13, 18 [ET]; Ignatius ad Magn. 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. 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 greek symbol for breathe in opposition to Harless ( on Ephesians 2:22 ), who incites and the. 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