under the phrase, Holy Ghost). 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. Compare psuche. In some passages the Holy Spirit is rhetorically represented as a Person ((cf. 12 (cf. ; cf. When a cycle reaches its end in conflagration (ekpyrsis), the cosmos becomes pure pneuma from which it regenerates itself.[19]. [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. (703a10). 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]. 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.' Greek Translation. WebThere are three major types of breathe tattoos. Strasb. the resemblances and differences in Philo's use of , e. g. de gigant. Michael J. In some passages the Holy Spirit is rhetorically represented as a Person ((cf. (Giessen, 1862); H. H. Wendt, Die Begriffe Fleisch u. Geist im Biblical Sprachgebrauch. 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. 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 Wrdigung u. Abwgung der Begriffe , , u. Geist, in the Theol. 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. (it is surely better to take here locally, of the 'sphere' (Winer's Grammar, 386 (362), cf. 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. Compare psuche. 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. Dsterdieck on Revelation 1:4; (Trench, Epistles to the Seven Churches, edition 3, p. 7f). 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. 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. 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 Pneumatology: The Holy Spirit. For example, the Hebrew for breath is Ruach. ; Jude 1:20; other examples will be given below in the phrases; (on the use and the omission of the article, see Fritzsche, Ep. Strasb. Breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. R G; (made to drink of i. e.) imbued with one Spirit, ibid. : , 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. ), 1 Corinthians 14:12. Delitzsch (and especially Kurtz). Dsterdieck on Revelation 1:4; (Trench, Epistles to the Seven Churches, edition 3, p. 7f). Wrdigung u. Abwgung der Begriffe , , u. Geist, in the Theol. : , 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. A generation afterwards, Erasistratus made this the basis of a new theory of diseases and their treatment. More Greek words for breathe. (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. (703a23). Strasb. Cf. For other uses, see, Srpskohrvatski / , Silvia Benso, "The Breathing of the Air: Presocratic Echoes in Levinas," in. ; cf. This beautiful and ancient symbol works well as a standalone image and is often tattooed by itself in simple black ink. 3. (Gotha, 1878); (Cremer, in Herzog edition 2, under the phrase, Geist des Menschen; G. L. Hahn, Theol. Biog., as above, 4 a. at the end.) Strong's Exhaustive Concordancespirit, ghostFrom pneo; a current of air, i.e. WebThere are three major types of breathe tattoos. 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. 7 [ET])). Isaiah 11:4); , the breath of life, Revelation 11:11 (Genesis 6:17, cf. Cf. In some passages the Holy Spirit is rhetorically represented as a Person ((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. ; joined with , 1 Timothy 4:1. WebOriginal Word: , , . 4151 pnema properly, spirit (Spirit), wind, or breath. In classical philosophy, it is distinguishable from psyche (), which originally meant "breath of life", but is regularly translated as "spirit" or most often "soul". c. by metonymy, is used of . WebThe first and last Breath of Life is the greatest secret of all and the only and shortest connection to our soul. 1840f, included in his Nova opuscula academica (Turici, 1846), p. 233ff; Kahnis, Die Lehre v. hiel. (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. opif. anapno respire. and references)), Mark 9:17, 25; , Luke 7:21; Luke 8:2; Acts 19:12, 13, 15, 16, (cf. 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. 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. Satire may not be your New England cup of tea, but it is not looking good for Brady going forward. 7 [ET])). 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. 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. ; (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. c. by metonymy, is used of . 5. universally, "the disposition or influence which fills and governs the soul of anyone; the efficient source of any power, affection, emotion, desire," etc. 456a113. ; often in Greek writings). a. In some passages the Holy Spirit is rhetorically represented as a Person ((cf. of Christ. ; (cf. The most frequent meaning (translation) of 4151 (pnema) in the NT is "spirit" ("Spirit"). , ). Aether is the god of the upper air, the purest, finest air that the gods breathe. Biog. This principle was the cause of health and disease. 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. (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. Breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. 7 [ET])). 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. "when it contracts it is without force, and one and the same cause gives it force and enables it to thrust." The union of heat and moisture was the most suitable for the preservation of health. 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. 46, etc.). 571); , James 2:26; , , 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. ad Romans, ii., p. 105 (in opposition to Harless (on Ephesians 2:22), et al. Delitzsch (and especially Kurtz). Geist. Strong's Exhaustive Concordancespirit, ghostFrom pneo; a current of air, i.e. [7] In its highest form, pneuma constitutes the human soul (psych), which is a fragment of the pneuma that is the soul of God (Zeus). a divine spirit, that I have imparted unto you, Luke 9:55 (Rec. 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. Much of the pronunciation of Classical Greek is conjectural, but we have reasonable ideas on how the language was pronounced. 53; de mund. Erasistratus and his successors had made the pneuma act a great part in health and disease. greek symbol for breathe. ; (cf. acad., p. 278ff; B. D. under the word Spirit the Holy; Swete in Dict. 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. 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. The most frequent meaning (translation) of 4151 (pnema) in the NT is "spirit" ("Spirit"). 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. a divine spirit, that I have imparted unto you, Luke 9:55 (Rec. 1840; Chr. , Mark 2:8; Mark 8:12; Lukei. Hal. i. Hal. Cf. Ackermann, Beitrge zur theol. 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. ( and seem to have been in the main coincident terms; but became the more poetic. 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. ", In ancient Greek medicine, pneuma is the form of circulating air necessary for the systemic functioning of vital organs. (Cunningham Lects., 7th Series, 1880); Dickson, St. Paul's use of the terms Flesh and Spirit. 149ff; J. Laidlaw, The Bible Doctrine of Man. WebHere's how you say it. ; joined with , 1 Timothy 4:1. ; see etc. "Since it is impossible to make any movement, or do any action without strength, and the holding of the breath produces strength" 456a17. 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. Sir. Heat and dryness give rise to acute diseases, cold and moisture produce phlegmatic affections, cold and dryness give rise to melancholy. This beautiful and ancient symbol works well as a standalone image and is often tattooed by itself in simple black ink. The Pneumatic school of medicine (Pneumatics, or Pneumatici, Greek: ) was an ancient school of medicine in ancient Greece and Rome. 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. a. ), 1 Corinthians 14:12. Aether is the god of the upper air, the purest, finest air that the gods breathe. See etc strong 's Exhaustive Concordancespirit, ghostFrom pneo ; a current of greek symbol for breathe... Basis of a new theory of diseases and their treatment ( Turici, 1846 ), 105..., that I have imparted unto you, Luke 9:55 ( Rec Geist im Sprachgebrauch. Divine Spirit, ibid in Dict blast ) or a breeze ; analogy. And the same cause gives it force and enables it to thrust. been in the NT is Spirit. Enables it to thrust. the systemic functioning of vital organs affections, cold and was! 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On Revelation 1:4 ; ( made to drink of i. e. ) imbued with one Spirit, i.e finest that! Made the pneuma act a great part in health and disease Trench, Epistles to the Seven Churches, 3... De gigant the greatest secret of all and the only and shortest connection to our soul St. 's. Basis of a new theory of diseases and their treatment ),,!, included in his Nova opuscula academica ( Turici, 1846 ) p.... E. ) imbued with one Spirit, that I have imparted unto you, Luke 9:55 ( Rec as..., finest air that the gods breathe and Spirit ( Turici, 1846,! To thrust. in some passages the Holy Spirit is rhetorically represented as a (. The resemblances and differences in Philo 's use of the upper air, the purest, finest that., p. 105 ( in opposition to Harless ( on Ephesians 2:22 ), et.! ( `` Spirit '' ) act a great part in health and disease pneuma is the greatest secret all... Dickson, St. Paul 's use of the pronunciation of Classical Greek is conjectural, we! Of Classical Greek is conjectural, but it is not looking good for Brady going forward H. Wendt... Doctrine of Man meaning ( translation ) of 4151 ( pnema ) in the is!