Original Word: πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ, ατος, τό
Part of Speech: Noun, Neuter
Transliteration: pneuma
Phonetic Spelling: (pnyoo'-mah)
Definition: wind, spirit
Usage: wind, breath, spirit.

4151 pneúma – properly, spirit (Spirit), wind, or breath. The most frequent meaning (translation) of 4151 (pneúma) in the NT is "spirit" ("Spirit"). Only the context however determines which sense(s) is meant.

[Any of the above renderings (spirit-Spirit, wind, breath) of 4151 (pneúma) is always theoretically possible (spirit, Spirit, wind, breath). But when the attributive adjective ("holy") is used, it always refers to the Holy Spirit. "Spirit" ("spirit") is by far the most common translation (application) of 4151 (pneúma).

The Hebrew counterpart (rûach) has the same range of meaning as 4151 (pneúma), i.e. it likewise can refer to spirit/Spirit, wind, or breath.]

Word Origin
from pneó
Definition
wind, spirit
NASB Translation
breath (3), Spirit (241), spirit (101), spirits (32), spiritual (1), wind (1), winds (1).

STRONGS NT 4151: πνεῦμみゅーαあるふぁ

πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ, πνεύματος, τό (πνέω), Greek writings from Aeschylus and Herodotus down; Hebrew רוּחַ, Latinspiritus; 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 (), etc.; often in Greek writings).

b. breath of the nostrils or mouth, often in Greek writings from Aeschylus down: πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τたうοおみくろんῦ στόματος, 2 Thessalonians 2:8 (Psalm 32:6 (), cf. Isaiah 11:4); πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ ζぜーたωおめがῆς, the breath of life, Revelation 11:11 (Genesis 6:17, cf. πνοή ζぜーたωおめがῆς, ). (πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ 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 πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ 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 πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ, 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 πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ θανσίμω σφαγή, Euripides, Hec. 571); σしぐまῶμみゅーαあるふぁ χωρίς πνεύματος νεκρόν ἐσしぐまτたうιいおたνにゅー, James 2:26; τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ ἐσしぐまτたうιいおた τό ζοωποιουν, ἡ σάρξ οおみくろんὐκかっぱ ὠφελεῖ οおみくろんὐδέν, 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 πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τたうοおみくろんῦ ἀνθρώπου τό ἐνにゅー αあるふぁὐτたうῷ, 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 σしぐまῶμみゅーαあるふぁ, Romans 8:10; 1 Corinthians 6:17, 20 Rec.; ; 1 Peter 4:6. Although for the most part the words πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ and ψυχή are used indiscriminately and so σしぐまῶμみゅーαあるふぁ and ψυχή put in contrast (but never by Paul; see ψυχή, especially 2), there is also recognized a threefold distinction, τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ καί ἡ ψυχή καί τό σしぐまῶμみゅーαあるふぁ, 1 Thessalonians 5:23, according to which τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ 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; (πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ, 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)): ἄχかいρろーιいおた μερισμοῦ ψぷさいυうぷしろんχかいῆς καί πνεύματος (see μερισμός, 2), Hebrews 4:12; ἐνにゅー 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 πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τίνος, Mark 2:8; Mark 8:12; Lukei. 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 τたうῶνにゅー πνευμάτων (for which Rec. has ἁγίων) τたうῶνにゅー προφητῶνにゅー, who incites and directs the souls of the prophets, Revelation 22:6, where cf. Düsterdieck. the dative τたうῷ 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; ζぜーたηいーたιいおたνにゅー, 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.; ἅγがんまιいおたοおみくろんνにゅー εいぷしろんἶνにゅーαあるふぁιいおた, 1 Corinthians 7:34; ζοωποιηθεις, 1 Peter 3:18; ζぜーたῆνにゅー, 1 Peter 4:6; πτωχοί, Matthew 5:3; dative of instrument: δεδεμένος, Acts 20:22; συνέχεσθαι, Rec.; Θしーたεいぷしろんῷ λατρεύειν, Philippians 3:3 R G; dative of advantage: ἄνεσιν τたうῷ πνεύματι μみゅーοおみくろんυうぷしろん, 2 Corinthians 2:13 (12); ἐνにゅー τたうῷ πνεύματι, is used of the instrument, 1 Corinthians 6:20 Rec. (it is surely better to take ἐνにゅー τたうῷ πνεύματι here locally, of the 'sphere' (Winer's Grammar, 386 (362), cf. 1 Corinthians 6:19)); also ἐνにゅー πνεύματι, nearly equivalent to πνευματικῶς (but see Winer's Grammar, § 51, 1 e. note), John 4:23; of the seat of an action, ἐνにゅー τたうῷ πνεύματι μみゅーοおみくろんυうぷしろん, Romans 1:9; τιθέναι ἐνにゅー τたうῷ πνεύματι, to propose to oneself, purpose in spirit, followed by the infinitive (πορεύεσθαι, Acts 19:21. πνεύματα προφητῶνにゅー, according to the context the souls (spirits) of the prophets moved by the Spirit of God, 1 Corinthians 14:32; in a peculiar sense πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ 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 πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ μみゅーοおみくろんυうぷしろん προσεύχεται, opposed to ὁ νにゅーοおみくろんῦς μみゅーοおみくろんυうぷしろん, 1 Corinthians 14:14; πνεύματι λらむだαあるふぁλらむだεいぷしろんῖνにゅー μυστήρια, 1 Corinthians 14:2; προσεύχεσθαι, ψάλλειν, εいぷしろんὐλογεῖνにゅー, τたうῷ πνεύματι, as opposed to τたうῷ νにゅーοおみくろんιいおた<, 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; πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ σάρκα καί ὀστέα οおみくろんὐκかっぱ ἔχかいεいぷしろんιいおた, Luke 24:39; πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ ζοωποιουν (a life-giving spirit), spoken of Christ as raised from the dead, 1 Corinthians 15:45; πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ ὁ Θεός (God is spirit essentially), John 4:24; πατήρ τたうῶνにゅー 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 (Latinmanes), 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; πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ Πύθωνος or πύθωνα, Acts 16:16; πνεύματα δαιμονίων, Revelation 16:14; πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ δαιμονίου ἀκαθάρτου, Luke 4:33 (see δαιμόνιον, 2); πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ ἀσθενείας, causing infirmity, Luke 13:11; πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ 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 πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ αあるふぁἰώνιον, 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 πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ 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 θしーたεいぷしろんῖοおみくろんνにゅー πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ, e. g. de gigant. § 12 (cf. § 5f); quis rer. div. § 53; de mund. opif. § 46, etc.).

a. This πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ is called in the O. T. אֱלֹהִים רוּחַ, יְהוָה רוּחַ; in the N. T. πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ ἅγがんまιいおたοおみくろんνにゅー, τό ἅγがんまιいおたοおみくろんνにゅー πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ, τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τό ἅγがんまιいおたοおみくろんνにゅー (first so in Wis. 1:5 Wis. 9:17; for קֹדֶשׁ רוּחַ, in Psalm 50:13 (), Isaiah 63:10, 11, the Sept. renders by πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ ἁγιωσύνης), 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 ἅγがんまιいおたοおみくろんνにゅー); 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 τό ἅγがんまιいおたοおみくろんνにゅー), ; ; 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 πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τό ἅγがんまιいおたοおみくろんνにゅー τたうοおみくろんῦ Θしーたεいぷしろんοおみくろんῦ, Ephesians 4:30; 1 Thessalonians 4:8; πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ Θしーたεいぷしろんοおみくろんῦ, Romans 8:9, 14; τό τたうοおみくろんῦ Θしーたεいぷしろんοおみくろんῦ πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ, 1 Peter 4:14; (τό) πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ (τたうοおみくろんῦ) Θしーたεいぷしろんοおみくろんῦ, Matthew 3:16; Matthew 12:18, 28; 1 Corinthians 2:14; 1 Corinthians 3:16; Ephesians 3:16; 1 John 4:2; τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τたうοおみくろんῦ Θしーたεいぷしろんοおみくろんῦ ἡμみゅーῶνにゅー, 1 Corinthians 6:11; τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τたうοおみくろんῦ πατρός, Matthew 10:20; πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ Θしーたεいぷしろんοおみくろんῦ ζぜーたῶντος, 2 Corinthians 3:3; τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τたうοおみくろんῦ ἐγείραντος Ἰησοῦνにゅー, Romans 8:11; τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τό ἐκかっぱ Θしーたεいぷしろんοおみくろんῦ (emanating from God and imparted unto men), 1 Corinthians 2:12; πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ and τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τたうοおみくろんῦ κυρίου, i. e. of God, Luke 4:18; Acts 5:9 (cf. Acts 5:4); ; κυρίου, i. e. of Christ, 2 Corinthians 3:17, 18 (cf. Buttmann, 343 (295)); τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ 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にゅー τίνι (in one's soul (not WH marginal reading)) πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ Χριστοῦ, 1 Peter 1:11; τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τたうοおみくろんῦ υうぷしろんἱοおみくろんῦ (τたうοおみくろんῦ Θしーたεいぷしろんοおみくろんῦ), Galatians 4:6; simply τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ or πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ: 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); ; 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.; ; 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ぱい' αあるふぁὐτόν) 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 πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τたうῆς ἀληθείας (John the passages cited; 1 John 4:6), πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ 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 πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τたうῆς προφητείας (Revelation 19:10); and his efficiency in the prophets is called τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ simply (1 Thessalonians 5:19), and their utterances are introduced with these formulas: τάδε λέγει τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τό ἅγがんまιいおたοおみくろんνにゅー, Acts 21:11; τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ λέγει, 1 Timothy 4:1; Revelation 14:13; with τたうαあるふぁῖς 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 πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τό ἅγがんまιいおたοおみくろんνにゅー, Hebrews 3:7; Hebrews 10:15; τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τό ἅγがんまιいおたοおみくろんνにゅー 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 πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τό ἅγがんまιいおたοおみくろんνにゅー, Luke 11:13; Acts 15:8; passive, Romans 5:5; more precisely, ἐκかっぱ τたうοおみくろんῦ πνεύματος αあるふぁὐτたうοおみくろんῦ, 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 τたうοおみくろんῦ πνεύματος αあるふぁὐτたうοおみくろんῦ, Acts 2:17, 18 (for its entire fullness Christ alone receives, John 3:34); men are said, λαμβάνειν πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ ἅγがんまιいおたοおみくろんνにゅー, John 20:22; Acts 8:15, 17, 19; Acts 19:2; or τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ ἅγがんまιいおたοおみくろんνにゅー, Acts 10:47; or τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τό ἐκかっぱ Θしーたεいぷしろんοおみくろんῦ, 1 Corinthians 2:12; or τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ, Galatians 3:2, cf. Romans 8:15; πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ Θしーたεいぷしろんοおみくろんῦ ἔχかいεいぷしろんιいおたνにゅー, 1 Corinthians 7:40; πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ μή ἔχかいεいぷしろんιいおたνにゅー, Jude 1:19; πληροῦσθαι πνεύματος ἁγίου, Acts 13:52; ἐνにゅー πνεύματι, Ephesians 5:18; πλησθῆνにゅーαあるふぁιいおた, 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 Θしーたεいぷしろんοおみくろんῦ 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にゅー 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; τたうῷ πνεύματι τたうῷ ἁγίῳ, Luke 10:21 L Tr WH; πνεύματι ἁγίῳ, 1 Peter 1:12 (where R G T have ἐνにゅー πνεύματι ἁγίῳ); πνεύματι Θしーたεいぷしろんοおみくろんῦ, Philippians 3:3 L T Tr WH; also ἐνにゅー πνεύματι, Ephesians 2:22; Ephesians 3:5 (where ἐνにゅー πνεύματι must be joined to ἀπεκαλύφθη); ἐνにゅー πνεύματι, in the power of the Spirit, possessed and moved by the Spirit, Matthew 22:43; Revelation 17:3; Revelation 21:10; also ἐνにゅー τたうῷ πνεύματι, Luke 2:27; Luke 4:1; ἐνにゅー τたうῷ πνεύματι ἁγίῳ, Luke 10:21 Tdf.; ἐνにゅー τたうῇ δυνάμει τたうοおみくろんῦ πνευματου, Luke 4:14; ἐνにゅー τたうῷ πνεύματι τたうῷ ἁγίῳ εいぷしろんἰπぱいεいぷしろんῖνにゅー, Mark 12:36; ἐνにゅー πνεύματι (ἁγίῳ) προσεύχεσθαι, Ephesians 6:18; Jude 1:20; ἐνにゅー πνεύματι Θしーたεいぷしろんοおみくろんῦ λらむだαあるふぁλらむだεいぷしろんῖνにゅー, 1 Corinthians 12:3; ἀγάπη ἐνにゅー πνεύματι, love which the Spirit begets, Colossians 1:8; περιτομή ἐνにゅー πνεύματι, effected by the Holy Spirit, opposed to γράμματι, the prescription of the written law, Romans 2:29; τύπος γίνου τたうῶνにゅー πぱいιいおたσしぐまτたうῶνにゅー ἐνにゅー πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ, in the way in which you are governed by the Spirit, 1 Timothy 4:12 Rec.; (ἐνにゅー ἑνί πνεύματι, Ephesians 2:18); ἡ ἑνότης τたうοおみくろんῦ πνεύματος, effected by the Spirit, Ephesians 4:3; καινότης τたうοおみくろんῦ πνευματου, Romans 7:6. τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ 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; (); Romans 8:6; so in the phrases περιπατεῖνにゅー κατά πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ (opposed to κατά σάρκα), Romans 8:1 Rec., 4; οおみくろんἱ κατά πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ namely, ὄντες (opposed to οおみくろんἱ κατά σάρκα ὄντες), those who bear the nature of the Spirit (i. e. οおみくろんἱ πνευματικοί), Romans 8:5; ἐνにゅー πνεύματι εいぷしろんἶνにゅーαあるふぁιいおた (opposed to ἐνにゅー 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にゅー (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 πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ (or πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ ἅγがんまιいおたοおみくろんνにゅー) καί δύναμις, Acts 10:38; 1 Corinthians 2:4; and ἡ δύναμις τたうοおみくろんῦ πνεύματος, Luke 4:14, where πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ is regarded as the essence, and δύναμις its efficacy; but in 1 Thessalonians 1:5 ἐνにゅー πνεύματι ἁγίῳ is epexegetical of ἐνにゅー 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 πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ, 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: εいぷしろんἶπぱいεいぷしろん τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τίνι, Acts 8:29; Acts 10:19; Acts 11:12; Acts 13:4; τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τό ἅγがんまιいおたοおみくろんνにゅー διαμαρτύρεταί μみゅーοおみくろんιいおた, Acts 20:23. τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τό ἅγがんまιいおたοおみくろんνにゅー 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 πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ 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 δでるたεいぷしろんῖ) 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 τたうῷ πνεύματι τたうῷ ἁγίῳ, Acts 7:51; ἐνυβρίζειν τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τたうῆς χάριτος, Hebrews 10:29. πειράζειν τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τたうοおみくろんῦ 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 πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τό ἅγがんまιいおたοおみくろんνにゅー, since by that they are taught how they ought to talk, Ephesians 4:30 (παροξύνειν τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ, Isaiah 63:10; παραπικραίνειν, Psalm 105:33 ()). 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 τたうοおみくろんῦ Θしーたεいぷしろんοおみくろんῦ, Rev. ( (where Rec.st omit ἁπぱいτたうαあるふぁ)); Revelation 4:5; Revelation 5:6 (here L omits; WH brackets ἑπτά), which are said to be ἐνώπιον τたうοおみくろんῦ θρόνου τたうοおみくろんῦ Θしーたεいぷしろんοおみくろんῦ (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, πぱいεいぷしろんνにゅーυうぷしろんμみゅーαあるふぁ is used of αあるふぁ. "one in whom a spirit (πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ) 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, εいぷしろんἰ ἐκかっぱ τたうοおみくろんῦ Θしーたεいぷしろんοおみくろんῦ ἐσしぐまτたうιいおたνにゅー, ibid.; πνεύματα πぱいλらむだαあるふぁνにゅーᾷ joined with διδασκαλιαι δαιμονίων, 1 Timothy 4:1. But in the truest and highest sense it is said κύριος τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ ἐσしぐまτたうιいおたνにゅー, 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べーた. 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 πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τたうῆς προφητείας, τたうῆς 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.: τたうῷ αあるふぁὐτたうῷ πνεύματι περιεπατήσαμεν, 2 Corinthians 12:18; ἐνにゅー πνεύματι ἡλίου, in the same spirit with which Elijah was filled of old, Luke 1:17; τά ῤήματα ... πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ ἐσしぐまτたうιいおたνにゅー, exhale a spirit (and fill believers with it), John 6:63; οおみくろんἵοおみくろんυうぷしろん πνεύματος ἐσしぐまτたうεいぷしろん ὑμみゅーεいぷしろんῖς (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)); τたうῷ πνεύματι, ᾧ ἐλάλει, Acts 6:10, where see Meyer; πぱいρろーαあるふぁυうぷしろん καί ἡσύχιον πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ, 1 Peter 3:4; πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ πぱいρろーᾳότητος, such as belongs to the meek, 1 Corinthians 4:21; Galatians 6:1; τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τたうῆς προφητείας, such as characterizes prophecy and by which the prophets are governed, Revelation 19:10; τたうῆς ἀληθείας, σοφίας καί ἀποκαλύψεως, see above, p. 521b middle (Isaiah 11:2; Deuteronomy 34:9; Wis. 7:7); τたうῆς πίστεως, 2 Corinthians 4:13; τたうῆς υうぷしろんἱοθεσίας, such as belongs to sons, Romans 8:15; τたうῆς ζぜーたωおめがῆς ἐνにゅー Χριστῷ, of the life which one gets in fellowship with Christ, ibid. 2; δυνάμεως καί ἀγάπης καί σωφρονισμοῦ, 2 Timothy 1:7; ἕνにゅー πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ εいぷしろんἶνにゅーαあるふぁιいおた 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にゅー ἑνί πνεύματι, by the reception of one Spirit's efficency, 1 Corinthians 12:13; εいぷしろんἰς ἕνにゅー πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ, so as to be united into one body filled with one Spirit, ibid. R G; ἕνにゅー πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ ποτίζεσθαι (made to drink of i. e.) imbued with one Spirit, ibid. L T Tr WH (see ποτίζω); ἕνにゅー σしぐまῶμみゅーαあるふぁ καί ἐνにゅー πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ, 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 πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τό ἐνεργουν ἐνにゅー τたうοおみくろんῖς υうぷしろんἱοおみくろんῖς τたうῆς ἀπειθείας (a spirit) that comes from the devil), Ephesians 2:2; also τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τたうοおみくろんῦ 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; τたうῆς πλάνης, 1 John 4:6 (πλανήσεως, Isaiah 19:14; πορνείας, Hosea 4:12; Hosea 5:4); τό τたうοおみくろんῦ ἀντιχρίστου namely, πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ, 1 John 4:3; ἕτερον πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ λαμβάνειν, i. e. different from the Holy Spirit, 2 Corinthians 11:4; τό πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ τたうοおみくろんῦ νως, the governing spirit of the mind, Ephesians 4:23. Cf. Ackermann, Beiträge zur theol. Würdigung u. Abwägung der Begriffe πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ, νにゅーοおみくろんῦς, 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.)

spirit, ghost

From pneo; a current of air, i.e. Breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (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. Compare psuche.

see GREEK pneo

see GREEK psuche

πνευμα πνεύμα πνεύμά πぱいνにゅーεいぷしろんῦμみゅーαあるふぁ πぱいνにゅーεいぷしろんῦμά πνευμασι πνεύμασι πνευμασιν πνεύμασιν πνευματα πνεύματα πνευματι πνεύματι πνεύματί πνευματος πνεύματος πνεύματός πνευματων πνευμάτων pneuma pneûma pneûmá pneumasi pneúmasi pneumasin pneúmasin pneumata pneúmata pneumati pneúmati pneúmatí pneumaton pneumatōn pneumáton pneumátōn pneumatos pneúmatos pneúmatósInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts