acad., p. 278ff; B. D. under the word Spirit the Holy; Swete in Dict. Ackermann, Beitrge zur theol. 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. 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. 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. Dsterdieck on Revelation 1:4; (Trench, Epistles to the Seven Churches, edition 3, p. 7f). Transliteration: psuch. ), 1 Corinthians 14:12. Grimm, Institutio theologiae dogmaticae, 131; (Weiss, Biblical Theol. Chr. The Sanskrit symbol for breathe. Compare psuche. 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. The Scriptures also ascribe a 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. Ackermann, Beitrge zur theol. 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. a. 5f); quis rer. 53; de mund. a divine spirit, that I have imparted unto you, Luke 9:55 (Rec. opif. 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. of Christ. Ruach or Breath. Buttmann, 343 (295)); , since the same Spirit in a peculiar manner dwelt in Jesus, Acts 16:7 (where Rec. Pneuma also played an important role in respiration. ); 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 (John the passages cited; 1 John 4:6), (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. 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. Aether is the god of the upper air, the purest, finest air that the gods breathe. b. , Rev. Aristotle furthers this idea of being a "middle cause" by furnishing the metaphor of the movement of the elbow, as it relates to the immobility of the shoulder (703a13). 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. 53; de mund. (Giessen, 1862); H. H. Wendt, Die Begriffe Fleisch u. Geist im Biblical Sprachgebrauch. Hal. (Halle, 1847); an anonymous publication (by Prince Ludwig Solms Lich, entitled) Die biblische Bedeutung des Wortes Geist. 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 ). ; cf. 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. Greek Translation. 279ff; Edersheim, Jesus the Messiah, Appendix xvi. Cf. Biog., as above, 4 a. at the end.) ; , Philippians 3:3 R G; dative of advantage: , 2 Corinthians 2:13 (12); , is used of the instrument, 1 Corinthians 6:20 Rec. Wetstein, N. T. i. Breath is prana, and Om is the symbol of breath in ancient Indian Sanskrit. Frid. bb. Wrdigung u. Abwgung der Begriffe , , u. Geist, in the Theol. 4. 12 (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. [24], They thought that logic was indispensable to medicine, and Galen tells us that the Pneumatic school would rather have betrayed their country than renounce their opinions. ; , 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. Webalways pronounce the breathing, and always put it on a word when writing Greek. 1840f, included in his Nova opuscula academica (Turici, 1846), p. 233ff; Kahnis, Die Lehre v. hiel. (Halle, 1847); an anonymous publication (by Prince Ludwig Solms Lich, entitled) Die biblische Bedeutung des Wortes Geist. (Halle, 1847); an anonymous publication (by Prince Ludwig Solms Lich, entitled) Die biblische Bedeutung des Wortes Geist. anapno respire. 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. 7 [ET])). Biog. [14] Everything that exists depends on two first principles which can be neither created nor destroyed: matter, which is passive and inert, and the logos, or divine reason, which is active and organizing. WebThere are three major types of breathe tattoos. 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]. The Sanskrit symbol for breathe. 1840; Chr. 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. Ruach in Hebrew is spelled Reysh, vav, and chet. Pneuma is necessary for life, and as in medical theory is involved with preserving the "vital heat," but some commentators think the Aristotelian pneuma is less precisely and thoroughly defined than that of the Stoics.[3]. 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. Hal. 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. ; see etc. Clement of Rome, 1 Cor. 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. ; (cf. (Giessen, 1862); H. H. Wendt, Die Begriffe Fleisch u. Geist im Biblical Sprachgebrauch. 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. The Sanskrit symbol for breathe. 279ff; Edersheim, Jesus the Messiah, Appendix xvi. "Since it is impossible to make any movement, or do any action without strength, and the holding of the breath produces strength" 456a17. Geiste; Fritzsche, Nova opuscc. White, "Stoic Natural Philosophy (Physics and Cosmology)," p. 134, and Dorothea Frede, "Stoic Determinism," p. 186, both in, David Sedley, "Stoic Physics and Metaphysics,", Michael J. Erasistratus and his successors had made the pneuma act a great part in health and disease. Usage: (a) the vital breath, breath of life, (b) the human soul, (c) the soul as the seat of affections and will, (d) the self, (e) a human person, an individual. 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. ; ( , Ephesians 2:18); , effected by the Spirit, Ephesians 4:3; , Romans 7:6. is opposed to 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 (opposed to ), Romans 8:1 Rec., 4; namely, (opposed to ), those who bear the nature of the Spirit (i. e. ), Romans 8:5; (opposed to ), to be under the power of the Spirit, to be guided by the Spirit, Romans 8:9; (dative of 'norm'; (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. Pneumatology: The Holy Spirit. Clement of Rome, 1 Cor. 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. of Christ. (Cunningham Lects., 7th Series, 1880); Dickson, St. Paul's use of the terms Flesh and Spirit. 1840; Chr. acad., p. 278ff; B. D. under the word Spirit the Holy; Swete in Dict. a divine spirit, that I have imparted unto you, Luke 9:55 (Rec. 9, 13, 18 [ET]; Ignatius ad Magn. ( and seem to have been in the main coincident terms; but became the more poetic. 5f); quis rer. 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. 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. This "spirit" is not the soul itself but a limb of the soul that helps it move. Delitzsch (and especially Kurtz). 46, 6 [ET]; Hermas, sim. under the phrase, Holy Ghost). Everything dries up and becomes cold at the approach of death.[29]. Wetstein, N. T. i. c. by metonymy, is used of . 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. Vav has the picture of an iron nail and means to fasten or secure two things together. bb. Acts 1:16. Judges 9:23; 1 Samuel 16:14; 1 Samuel 19:9, etc.). Biog., as above, 4 a. at the end.) (Gotha, 1878); (Cremer, in Herzog edition 2, under the phrase, Geist des Menschen; G. L. Hahn, Theol. 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. ; , 1 Corinthians 7:34; , 1 Peter 3:18; , 1 Peter 4:6; , Matthew 5:3; dative of instrument: , Acts 20:22; , Rec. 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 ()). ; 1 John 3:24; 1 John 5:6, 8; Revelation 22:17. i. In some passages the Holy Spirit is rhetorically represented as a Person ((cf. Biog., as above, 4 a. at the end.) anapno. b. Dsterdieck on Revelation 1:4; (Trench, Epistles to the Seven Churches, edition 3, p. 7f). 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. 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 , 3)); all sanctification (1 Corinthians 6:11; hence, , 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. )), 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. 7 [ET])). (Cunningham Lects., 7th Series, 1880); Dickson, St. Paul's use of the terms Flesh and Spirit. The consonants are easier to understand. Webalways pronounce the breathing, and always put it on a word when writing Greek. 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. Its heat must be kindled (474b13) and in order to preserve (strias) life, a cooling must take place (katapsyxis) (474b23). The "connate pneuma" (symphuton pneuma) of Aristotle is the warm mobile "air" that plays many roles in Aristotle's biological texts. After Christ's resurrection it was imparted also to the apostles, John 20:22; Acts 2. Breath is prana, and Om is the symbol of breath in ancient Indian Sanskrit. and references)), Mark 9:17, 25; , Luke 7:21; Luke 8:2; Acts 19:12, 13, 15, 16, (cf. 155 (and Index under the phrase, 'Geist Gottes,' 'Spirit of God') Kahnis, Lehre vom Heil. Studien und Kritiken for 1839, p. 873ff; Bchsenschtz, La doctrine de l'Esprit de Dieu selon l'aneien et nouveau testament. Judges 9:23; 1 Samuel 16:14; 1 Samuel 19:9, etc.). ; (cf. Cf. Acts 1:16. Chr. 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. Compare psuche. This "spirit" is not the soul itself but a limb of the soul that helps it move. The Pneumatic school of medicine (Pneumatics, or Pneumatici, Greek: ) was an ancient school of medicine in ancient Greece and Rome. 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. [8] In the foreword to his 1964 translation of Marcus Aurelius' Meditations, Maxwell Staniforth writes: Cleanthes, wishing to give more explicit meaning to Zeno's 'creative fire', had been the first to hit upon the term pneuma, or 'spirit', to describe it. This principle was the cause of health and disease. 4. ; , 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. Biog. 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.' 1840f, included in his Nova opuscula academica (Turici, 1846), p. 233ff; Kahnis, Die Lehre v. hiel. Part i. 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. Geiste; Fritzsche, Nova opuscc. The most frequent meaning (translation) of 4151 (pnema) in the NT is "spirit" ("Spirit"). greek symbol for breathe. verb. Isaiah 11:4); , the breath of life, Revelation 11:11 (Genesis 6:17, cf. In some passages the Holy Spirit is rhetorically represented as a Person ((cf. (Glasgow, 1883); and references in B. D. (especially Amos edition) and Dict. 155 (and Index under the phrase, 'Geist Gottes,' 'Spirit of God') Kahnis, Lehre vom Heil. Part i. the resemblances and differences in Philo's use of , e. g. de gigant. B. Phonetic Spelling: (psoo-khay') Definition: breath, the soul. From pneo; a current of air, i.e. This beautiful and ancient symbol works well as a standalone image and is often tattooed by itself in simple black ink. Delitzsch (and especially Kurtz). 279ff; Edersheim, Jesus the Messiah, Appendix xvi. ; see etc. To symbolize Hermes speed, a pair of wings was fastened to the branch above the snakes. Strong's Exhaustive Concordancespirit, ghostFrom pneo; a current of air, i.e. 7 [ET])). opif. ), 1 Corinthians 14:12. WebPneuma () is an ancient Greek word for "breath", and in a religious context for "spirit" or "soul". ; Jude 1:20; other examples will be given below in the phrases; (on the use and the omission of the article, see Fritzsche, Ep. 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. Cf. For example, the Hebrew for breath is Ruach. ); , 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. 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. under the phrase, Holy Ghost). ); , 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. This beautiful and ancient symbol works well as a standalone image and is often tattooed by itself in simple black ink. i. ; ( , Ephesians 2:18); , effected by the Spirit, Ephesians 4:3; , Romans 7:6. is opposed to 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 (opposed to ), Romans 8:1 Rec., 4; namely, (opposed to ), those who bear the nature of the Spirit (i. e. ), Romans 8:5; (opposed to ), to be under the power of the Spirit, to be guided by the Spirit, Romans 8:9; (dative of 'norm'; (cf. 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. Hal. (703a56). verb. Wrdigung u. Abwgung der Begriffe , , u. Geist, in the Theol. Clement of Rome, 1 Cor. adds ) , Acts 6:3; and , to be led by the Holy Spirit, Romans 8:14; Galatians 5:18; 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 , II. d. N. Test. 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. In some passages the Holy Spirit is rhetorically represented as a Person ((cf. 46, 6 [ET]; Hermas, sim. 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 ()). 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.' 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