πνεῦμα, -τος, τό, (πνέω), Grk. writ. fr. Aeschyl. and Hdt. down; Hebr. may, Lat. spiritus; i. 6. 1. a movement of air, (gentle) blast; a. of the wind: ἀνέμων πνεύματα, Hat. 7,16, 1; Paus. 5, 25; hence the wind itself, Jn. iii. 8; plur. Heb. i. 7, (1 K. xviii. 45; xix. 11; Job i. 19; Ps. ciii. (civ.) 4, etc.; often in Grk. writ.). b. breath of the nostrils or mouth, often in Grk. writ. fr. Aeschyl. down: πνεῦμα τοῦ στόματος, 2 Th. ii. 8 (Ps. xxxii. (xxxiii.) 6, ef. Is. xi. 4); mv. ζωῆς, the breath of life, Rev. xi. 11 (Gen. vi. 17, cf. πνοὴ ζωῆς, il. 7). [πνεῦμα and πνοή seem to have been in the main coincident terms; but avon became the more poetical. Both retain a suggestion of their evident etymology. Even in class. Grk. πνεῦμα became as freq. and as wide in its application as ἄνεμος. (Schmidt ch. 55, 7; Trench § lxxiii.) ] 2. the spirit, i.e. the vital principle by which the body 18 animated [(Aristot., Polyb., Plut., al.; see below)]: Lk. Vill. 55; xxiii. 46; Jn. xix. 30; Acts vii.59; Rev. xiii. 15 [here R.V. breath]; ἀφιέναι τὸ πνεῦμα, to breathe out the spirit, to expire, Mt. xxvii. 50 ef. Sir. xxxviii. 23; Sap. xvi. 14 (Grk. writ. said ἀφιέναι τὴν ψὺυ χήν, as Gen. xxxv. 18, see ἀφίημι, 1 b. and Kypke, Observv. i. p. 140; but we also find ἀφιέναι πνεῦμα θανασίμῳ σφαγῇ, Eur. Hee. 571); σῶμα χωρὶς πνεύματος νεκρόν ἐστιν, Jas. ii. 20 ; τὸ πνεῦμά ἐστι τὸ ζωοποιοῦν, ἡ σὰρξ 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; ef. Chr. Frid. Fritzsche, Nova opusce. p- 239), Jn. vi. 68. the rational spirit, the power by which a human being feels, thinks, wills, decides; the soul: τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ, 1 Co. ii. 11; opp. to σάρξ (q. ν. [esp. 2 a.]), Mt. xxvi. 41; Mk. xiv. 38; 1 Co. ν. ὃ; 2 Co. vii. 1; Col. 11. ὃ; opp. to τὸ σῶμα, Ro. viii. 10; 1 Co. vi. 17, 20 Ree.; vii. 34; 1 Pet.iv.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, esp. 2), there is also recognized a threefold distinction, τὸ πνεῦμα καὶ ἡ Ψυχὴ Kal τὸ σῶμα, 1 Th. v. 23, ace. to which τὸ 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 reff. at end]): ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος (see μερισμός, 2), Heb. iv. 12; ἐν ἑνὶ πνεύματι, μιᾷ ψυχῇ. Phil. i. 27 (where instead of μιᾷ ψυχῇ Paul ace. to his mode of speaking elsewhere would have said more appropriately μιᾷ καρδίᾳ). τὸ πνεῦμά τινος, Mk. ii. 8; viii. 12; Lk. i. 41: Acts xvii. 16; Ro. i. 9; viii. 16; 1Co.v.4; xvi.18; 2Co.ii. 13; vii. 13; Gal. vi. 18; [Phil. iv. 23 LT Tr WH]; Philem. 25; 2 Tim. iv. 22; ὁ θεὸς τῶν πνευμάτων (for which Rec. has ἁγίων) τῶν προφητῶν, 0 πνεῦμα who incites and directs the souls of the prophets, Rev. xxii. 6, where οἵ. Diisterdieck. the dative τῷ πνεύματι is used to denote the seat (locality) where one does or suffers something, like our in spirit: ἐπιγινώσκειν, Mk. ii. 8; ἀναστενάζειν, Mk. viii. 12; ἐμβριμᾶσθαι, Jn. xi. 33; ταράσσεσθαι, Jn. xiii. 21; ζέειν, Acts xviii. 25; Ro. xii. 11; ἀγαλλιᾶσθαι, Lk. x. 21 (but L T Tr WH here add ἁγίῳ); dat. of respect: 1 Co. v.3; Col. ii. 5; 1 Pet. iv. 6; κραταιοῦσθαι, Lk. i. 80; ii. 40 Ree. ; ἅγιον εἶναι, 1 Co. Vii. 34; ζωοποιηθείς, 1 Pet. iii. 18; ζῆν, 1 Pet. iv. 6; πτωχοί, Mt.v.3; dat. of instrument. δεδεμένος, Acts xx. 22; συνέχεσθαι, xviii. 5 Rec.; θεῷ λατρεύειν, Phil. iii. 3 RG; dat. of advantage: ἄνεσιν τῷ πνεύματί μου, 2 Co. ii. 13 (12); ἐν τῷ πνεύματι, is used of the instrument, 1 Co. vi. 20 Ree. [it is surely better to take ἐν τ. x. here locally, of the ‘sphere’ (W. 386 (362), ef. vs.19)]; also ἐν πνεύματι, nearly i. q. πνευματικῶς [but see W. § 51, 1 6. note], Jn. iv. 23; of the seat of an action, ἐν τῷ πνεύματί pov, Ro. i. 9; τιθέναι ἐν τῷ πν.» to propose to one’s self, purpose in spirit, foll. by the infin. Acts xix. 21. πνεύματα προφητῶν, acc. to the context the souls (spirits) of the prophets moved by the Spirit of God, 1 Co. xiv. 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 τὸ πνεῦμά μου προσεύχεται, opp. to ὁ νοῦς μου, 1 Co. xiv. 14; πνεύματι λαλεῖν μυστήpia, ibid. 2; προσεύχεσθαι, ψάλλειν, εὐλογεῖν, TO πν..» aS opp. to τῷ voi, ibid. 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: Lk. xxiv. 37; Acts xxiii. 8 (on which see μήτε, fin.) ; ibid. 9; πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει, Lk. xxiv. 39; πνεῦμα ζωοποιοῦν, [a life-giving spirit], spoken of Christ as raised from the dead, 1 Co. xv. 45; πνεῦμα ὁ θεός (God is spirit essentially), Jn. iv. 24; πατὴρ τῶν πνευμάτων, of God, Heb. xii. 9, where the term comprises both the spirits of men and of angels. b. a human soul that has left the body [(Babr. 122, 8)]: plur. (Lat. manes), Heb. xii. 23 ; 1 Pet. iii. 19. c. a spirit higher than man but lower than God, i.e. an angel: plur. Heb. i. 14; used of demons, or evil spirits, who were conceived of as inhabiting the bodies of men: [Mk. ix. 20]; Lk. ix. 39; Acts xvi. 18; plur., Mt. viii. 16; xii. 45; Lk. x. 20; xi. 26; πνεῦμα πύθωνος or πύθωνα, Acts xvi. 16; πνεύματα δαιμονίων, Rey. xvi. 14; πνεῦμα δαιμονίου ἀκαθάρτου, Lk. iv. 33 (see δαιμόνιον, 2) ; πνεῦμα ἀσθενείας, causing infirmity, Lk. xiii. 11; πνεῦμα ἀκάθαρτον, Mt. x. 1; xii. 43; Mk. i. 23, 26, 27; iii. 11, 30; v. 2,8, 13; vi. 7; vii. 25; ix. 25; Lk. iv. 36; vi. 18; viii. 29; ix. 42; xi. 24, 26; Acts v.16; viii. 7; Rev. xvi. 13; xviii. 2; ἄλαλον, κωφόν (for the Jews held that the same evils with which the men were afflicted affected the demons also that had taken possession of them [ef. Wetstein, N. T. i. 279 sqq.; Edersheim, Jesus the Messiah, App. xvi.; see δαιμονίζομαι etc. and reff.]), Mk. ix. 17, 25; πονηρόν, Lk. vii. 21; viii.2; Acts xix. 12, 13, 15, 16, [(cf. Judg. ix. 23; 1S. xvi.14; xix. 9, ete.)]. 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 Tim. iii. 16; with the addition of ἁγιωσύνης (on which see ἁγιωσύνη, 1 [yet cf. 4 a. below]), Ro. i. 4 [but see Meyer ad loc., Ellicott on 1 Tim. 1. 6.71; it is called πνεῦμα αἰώmov, in tacit contrast with the perishable ψυχαί of sacrificial animals, in Heb. ix. 14, where ef. Delitzsch [and esp. Kurtz]. 4. The Scriptures also ascribe a πνεῦμα to Gop, 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; [ef. the resemblances and differences in Philo’s use of τὸ θεῖον πνεῦμα, 6. g. de gigant. $12 (ef. §5 sq-); quis rer. div. 8 58 ; de mund. opif. § 46, etc. ].- a. This πνεῦμα is called in the O. T. OFX 4, TIT 1; in the N. T. πνεῦμα ἅγιον, τὸ ἅγιον πνεῦμα, τὸ πνεῦμα τὸ ἅγιον (first so in Sap. i. ὃ; ix.17; for wap m9, in Ps. 1. (li.) 13, Is. lxiii. 10, 11, the Sept. renders by πνεῦμα ἁγιωauvvns),i.e. the Holy Spirit (august, full of majesty, adorable, utterly opposed to all impurity): Mt. i. 18, 20; iii. 11; xii. 32; xxviii. 19; Mk. i. 8; iii. 29; xii. 36; xiii. 11; ΠῚ ΤΠ 95; 11. 20, 20; ΗΠ. 16, 22; iv. 1s) xi 13's) xii. 10) 12; Jn.i. 33; vii. 39 [LT WH om. Tr br. dy.]; xiv. 26; xx. 223 Actsi. 2,5, 8,16; ii. 33, 38; iv. 25 LT Tr WH; ν. 3, 32; viii. 18 [LT WH om. Tr br. τὸ dy. ], 19; ix. 31; x. 38, 44, 45,473 xi. 15, 16, 24; xiii. 2,4, 9,52; xv. 8, 28; Xvi. 6; xix.6; xx. 28; Ro. ix. 1; xiv. 17; xv. 18, 16,19 {L Tr WH in br.]; 1 Co. vi. 19; xii. 3; 2 Co. vi. 6; xiii. 13 (14); Eph.i.13; 1 Th.i.5,6; 2 Tim.i.14; Tit. iii. δ: Heb. ii. 4; vi.4; ix.8;1Jn.v. 7 Rec.; Jude 20; other exx. will be given below in the phrases; (on the use and the omission of the art., see Fritzsche, Ep. ad Rom. ii. p. 105 [in opposition to Harless (on Eph. ii. 22) et al.; ef. also Meyer on Gal. v. 16; Ellicott on Gal. v.5; W. 122 (116); B. 89 (78)]); τὸ mv. τὸ ἅγιον τοῦ θεοῦ, Eph. iv. 30; 1 Th. iv.8; πνεῦμα θεοῦ, Ro. viii. 9, 14; τὸ τοῦ θεοῦ πνεῦμα, 1 Pet. iv. 14; (τὸ) πνεῦμα (τοῦ) θεοῦ, Mt. iii. 16; xii. 18, 28; 1 Co. ii. 14; iii. 16; Eph. iii. 16; 1 Jn. iv. 2; τὸ mv. τοῦ θεοῦ ἡμῶν, 1 Co. vi. 11; τὸ rv. τοῦ πατρός, Mt. x. 20; av. θεοῦ ζῶντος, 2 Co. iii. 8; τὸ mv. τοῦ ἐγείρανtos Ἰησοῦν, Ro. viii. 11; τὸ mv. τὸ ἐκ θεοῦ (emanating from God and imparted unto men), 1 Co. ii. 12; πνεῦμα and τὸ πν. τοῦ κυρίου, i.e. of God, Lk. iv. 18; Acts v. 9 (cf. vs. 4); viii. 39; κυρίου, i.e. of Christ, 2 Co. iii. 17, 18 [ef. B. 343 (295)]; τὸ πνεῦμα ᾿Ιησοῦ, since the same Spirit in a peculiar manner dwelt in Jesus, Acts xvi. 7 (where Rec. οι. Ἰησοῦ); Χριστοῦ, Ro. viii. 9; Ἰησοῦ Χριστοῦ, Phil. i. 19; τὸ ἔν τινι (in one’s soul [not WH mrg.]) πνεῦμα Χριστοῦ, 1 Pet. i. 11; τὸ mv. τοῦ υἱοῦ τοῦ θεοῦ, Gal. iv. 6; simply τὸ πνεῦμα or πνεῦμα: Mt. iv. 1; xii. 31, 32; xxii. 43; Mk.i. 10,12; Lk. iv. 1, 14; Jn.i. $2, 335 ili. 6, 8, 34; vil.39; Acts ii. 4; viii. 29; x. 19; xi. 12, 28; xxi. 4; Ro. viii. 6, 16, 23, 26, 27; xv.30; 1 Co. ii. 4, 10, 13 (where Rec. adds ἁγίου) ; xii. 4, 7, 8; 2Co. i. 22; iii.6,8; v.5; Gal. iii. 3,5, 14; 1ν- 29..0 v.5, 17, 22, 25; Eph. iv. 3; v. 9 Rec.; vi. 17; Phil. ii. 1; 2 Th. ii. 13; 1 Tim. iv. 1; Jas. iv. 5; 1 Pet. i. 22 Rec.; 1 Jn. iii. 24; v.6,8; Rev. xxii. 17. Among the beneficent and very varied operations and effects ascribed to this Spirit in the N. T., the foll. are prominent: by it the man Jesus was begotten in the womb of the virgin Mary (Mt. i. 18, 20; Lk. i. 35), and at his baptism by John it is said to have descended upon Jesus (Mt. iii. 16; Mk. 1. 10; Lk. iii. 22), so that he was perpetually (μένον ἐπ᾽ αὐτόν) filled with it (Jn. i. 32, 33, ef. iii. 34; Mt. xii. 25; Acts x. 38); hence to its prompting and aid the acts and words of Christ are traced, Mt. iv. 1; xii. 28; Mk.i.12; Lk. iv. 1, 14. After Christ’s resurrection it was imparted also to the apostles, Jn. xx. 22; Acts ii. Subsequently other followers of Christ are related to have received it through faith (Gal. iii. 2), or by the instramentality of baptism (Acts ii. 38; 1 Co. xii. 13) and the laying on of hands (Acts xix. 5, 6), although its reception was in no wise connected with baptism by any magical bond, Acts viii. 12, 15; x. 44 sqq. To its agency are referred all the blessings of the Christian religion, such as regeneration wrought in baptism (Jn. iii. 5, 6, 8; Tit. iii. 5, [but see the commentators on the passages, and reff. s.v. βάπτισμα. 87); all sanctification (1 Co. vi. 11; hence ἁγιασμὸς πνεύματος, 2 Th. ii. 13; 1 Pet. i. 2); the power of suppressing evil desires and practising holiness (Ro. viii. 2sqq.; Gal. v. 16 sqq. 22; 1 Pet. i. 22[Ree.], ete.); fortitude to undergo with patience all persecutions, losses, trials, for Christ’s sake (Mt. x. 20; Lk. xii. 11,12; Ro. viii. 26) ; the knowledge of evangelical truth (In. xiv. 17, 26 ; xv. 26; xvi. 12, 13; 1 Co. ii.6-16; Eph. iii. 5), — hence it is called πνεῦμα τῆς ἀληθείας (Jn. Il. ec. ; 1 Jn. iv. 6), πνεῦμα σοφίας καὶ ἀποκαλύψεως (Eph. i. 11); the sure and joyful hope of a future resurrection, and of eternal blessedness (Ro. v. 5; viii. 11; 2 Co. i. 22; v. 5; Eph. i. 13 sq.); for the Holy Spirit is the seal and pledge of citizenship in the kingdom of God, 2 Co. i. 22; Eph.i.13. He is present toteach, guide, prompt, restrain, those Christians whose agency Godemploys in carrying out his counsels: Acts viii. 29, 39; x. 19; xi. 12; xiii. 2, 4; xv. 28; xvi. 6,7; xx. 28. He is the author of charisms or special “gifts” (1 Co. xii. 7 sqq.; see χάρισμα), prominent among which is the power of prophesying: τὰ ἐρχόμενα ἀναγγελεῖ, Jn. xvi. 13; hence τὸ πνεῦμα τῆς προφητείας (Rev. xix. 10); and his efficiency in the prophets is called τὸ πνεῦμα simply (1 Th. v. 19), and their utterances are introduced with these formulas: τάδε λέγει TO πνεῦμα TO ἅγιον, Acts xxi. 11; τὸ πνεῦμα λέγει. 1 Tim. iv. 1; Rev. xiv. 13; with ταῖς ἐκκλησίαις added, Rev. ii. 7, 11, 17, 29; iii.6,18, 22. Since the Holy Spirit by his inspiration was the author also of the O.T. Scriptures (2 Pet. i. 21; 2 Tim. iii. 16), his utterances are cited in the foll. terms: λέγει or μαρτυρεῖ τὸ πνεῦμα τὸ ἅγιον, Heb. iii. 7; x. 15; τὸ mv. τὸ dy. ἐλάλησε διὰ Ἡσαΐου, Acts xxviii. 25, ef. i. 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 τινὶ τὸ mv. τὸ ἅγ., Lk. xi. 13; Acts xv. 8; pass. Ro. v. 5; more precisely, ἐκ τοῦ πνεύματος αὐτοῦ, i.e. a portion from his Spirit’s fulness [B. § 132, 7; W. 366 (343) ], 1 Jn. iv. 13; or ἐκχεῖν ἀπὸ τοῦ πνεύματος αὐτοῦ, Acts ii. 17, 18, (for its entire fulness Christ alone receives, Jn. iii. 34); men are said, λαμβάνειν mv. dy., Jn. xx. 22; Acts viii. 15, 17, 19; xix. 2; or τὸ mv. τὸ dy. Acts x. 47; or τὸ wv. τὸ ἐκ θεοῦ, 1 Co. ii. 12; or τὸ πνεῦμα, Gal. iii. 2, cf. Ro. viii. 15; av. θεοῦ ἔχειν, 1 Co. vii. 40; πνεῦμα μὴ ἔχειν, Jude 19; πληροῦσθαι πνεύματος ἁγίου, Acts xiii. 52; ἐν πνεύματι, Eph. ν. 15; πλησθῆναι, πλησθήσεσθαι, πνεύματος ἁγίου, Lk.i.15,41,67; Actsii.4; iv. 8, 31; ix. 17; xiii. 9; πνεύματος ἁγίου πλήρης, Acts vi. 5; vil. 55; x1. 243 πλήρεις πνεύματος (Ree. adds ἁγίου) καὶ σοφίας, Acts vi. 3; πνεύματι and πνεύματι θεοῦ ἄγεσθαι, to be led by the Holy Spirit, Ro. viii. 14; Gal. v.18; φέρεσθαι ὑπὸ mv. dy. 2 Pet. i. 21; the Spirit is said to dwell in the minds of Christians, Ro. viii. 9, 11; 1 Co. iii. 16; vi. 19; 2 Tim. i. 14; Jas. iv. 5, (other expressions may be found under βαπτίζω, II. b. bb.; γεννάω, 1 fin. and 2 d.; éxxéwb.; 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, Rev. 1. 10; iv. 2. Dative πνεύματι, by the power and aid of the Spirit, the Spirit prompting, Ro. viii. 13; Gal. v. 5; τῷ mv. τῷ ἁγίῳ, Lk. x. 211, Tr WH; πνεύματι ἁγίῳ, 1 Pet. i. 12 (where RG Thave ἐν mv. dy.) ; πνεύματι θεοῦ, Phil. iii. 3 L T Tr WH; also ἐν πνεύματι, Eph. ii. 22; iii. 5 (where ἐν πνεύματι must be joined to ἀπεκαλύφθη); ἐν πνεύματι, in the power of the Spirit, possessed and moved by the Spirit, Mt. xxii. 43; Rev. xvii. 3; xxi. 10; also ἐν τῷ πνεύματι, Lk. ii. 27; iv. 1; ἐν τῷ mv. τῷ dy. Lk. x. 21 Tdf.; ἐν τῇ δυνάμει τοῦ mv. Lk. iv. 14; ἐν τῷ πνεύματι τῷ dy. εἰπεῖν, Mk. xii. 365 ἐν πνεύματι (ay.) προσεύχεσθαι, Eph. vi. 18; Jude 20; ἐν πν. θεοῦ λαλεῖν, 1 Co. xii. 3; ἀγάπη ἐν πνεύματι, love which the Spirit begets, Col. i. 8; περιτομὴ ἐν mv., effected by the Holy Spirit, opp. to γράμματι, the prescription of the written law, Ro. ii. 29; τύπος γίνου τῶν πιστῶν ἐν πν.» in the way in which you are governed by the Spirit, 1 Tim. iv. 12 Rec.; [ev évt πνεύματι, Eph. ii. 18]; ἡ ἑνότης τοῦ πνεύματος, effected by the Spirit, Eph. iv. 3; καινότης τοῦ mv. Ro. vii. 6. τὸ πνεῦμα is opp. to ἡ σάρξ i. 6. human nature left to itself and without the controlling influence of God’s Spirit, subject to error and sin, Gal. v. 17, 19, 22; [vi. 8]; Ro. viii. 6; so in the phrases περιπατεῖν κατὰ πνεῦμα (opp. to κατὰ odpka), Ro. viii. 1 Rec., 4 ; of κατὰ πνεῦμα SC. ὄντες (Opp. to of κατὰ σάρκα ὄντες), those who bear the nature of the Spirit (i. 6. of πνευματικοί), ib. δ: ἐν πνεύματι εἶναι (opp. to ἐν σαρκί), to be under the power of the Spirit, to be guided by the Spirit, ib. 9; πνεύματι (dat. of ‘norm’; [ef. B. § 183, 22 b.; W. 219 (205) ]) περιπατεῖν (opp. to ἐπιθυμίαν σαρκὸς τελεῖν), Gal. v.16. The Holy Spirit isa δύναμες, and is expressly so called in Lk. xxiv. 49, and δύναμις ὑψίστου, Lk. i. 35; but we find also πνεῦμα (or mv. dy.) καὶ δύναμις, Acts x. 38; 1 Co. ii. 4; and ἡ δύναμις τοῦ πνεύματος, Lk. iv. 14, where πνεῦμα is regarded as the essence, and δύναμις its efficacy; but in 1 Th. i. 5 ἐν πνεύματι ἁγίῳ is epexegetical οἵ ἐν δυνάμει. In some pass. the Holy Spirit is rhetorically represented as a Person [(ef. reff. below)]: Mt. xxvill.19; Jn. xiv. 16 sq. 26; xv. 26; xvi. 13-15 (in which pass. fr. Jn. 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) ; τὸ mv., καθὼς βούλεται, 1 Co. xii. 11; what any one through the help of the Holy Spirit has come to understand or decide upon is said to have been s poken to him by the Holy Spirit: εἶπε τὸ πνεῦμά τινι, Acts Vili. 29; x.19; xi. 125 xiii. 4; τὸ mv. τὸ Gy. διαμαρτύρεταί μοι, Acts xx. 23. τὸ mv. τὸ dy. ἔθετο ἐπισκόπους, i. 6. not only rendered them fit to discharge the office of bishop, but also exercised such an influence in their election (xiy. 23) that none except fit persons were chosen to the office, Acts xx. 28 ; τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις in Ro. viii. 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 (καθὸ 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 ἀντιπίmrew τῷ TY. τῷ Gy. Acts vii. 51; ἐνυβρίζειν τὸ mv. τῆς χάριtos, Heb. x. 29. πειράζειν τὸ mv. τοῦ κυρίου is applied to those who by falsehood would discover whether men full of the Holy Spirit can be deceived, Acts v. 9; by anthropopathism those who disregard decency in their speech are said λυπεῖν τὸ mv. τὸ dy., since by that they are taught how they ought to talk, Eph. iv. 80 (παροξύνειν τὸ mv. Is. Ixiii. 10; παραπικραίνειν, Ps. ον. (evi.) 33). Cf. Grimm, Institutio theologiae dogmaticae, § 131; [ Weiss, Bibl. Theol. § 155 (and Index s. v. ‘Geist Gottes,’ ‘Spirit of God’); Kahnis, Lehre vom Heil. Geiste; Fritzsche, Nova opusce. acad. p. 278 sqq.; B. D.s. v. Spirit the Holy; Swete in Dict. of Christ. Biog. s.v. Holy Ghost]. b. τὰ ἑπτὰ πνεύματα τοῦ θεοῦ, Rey. [iii. 1 (where Rec." om. ἑπτά); iv. 5; v.6 [here Lom. WH br. ἑπτά], which are said to be ἐνώπιον τοῦ θρόνου τοῦ θεοῦ (i. 4) are not seven angels, but one and the same divine Spirit manifesting itself in seven energies or operations (which are rhetorically personified, Zech. iii. 9; iv. 6,10); ef. Diisterdieck on Rey. i. 4; [T'rench, Epp. to the Seven Churches, ed. 3 Ρ. 7sq.]- c. by meton. πνεῦμα is used of a. one in whom a spirit (πνεῦμα) is manifest or embodied ; hence i. q. 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 Th. ii. 2; 1 Jn. iv. 2,3; hence διακρίσεις πνευμάτων, 1 Co. xii. 10; μὴ παντὶ πνεύματι πιστεύετε, 1 Jn. iv. 1; δοκιμάζετε τὰ πνεύματα, εἰ ἐκ τοῦ θεοῦ ἐστίν, ibid. ; πνεύματα πλάνα joined with διδασκαλίαι δαιμονίων, 1 Tim. iv. 1. But in the truest and highest sense it is said 6 κύριος τὸ πνεῦμά ἐστιν, he in whom the entire fulness of the Spirit dwells, and from whom that fulness is diffused through the body of Christian believers, 2 Co. iii. 17. B. the plur. πνεύματα denotes the various modes and gifts by which the Holy Spirit shows itself operative in those in whom it awells (such as τὸ πνεῦμα τῆς προφητείας, τῆς σοφίας, etc.), 1 Co. xiv. 12. 5. univ. the disposition or influence which fills and governs the soul of any one; the efficient source of any power, affection, emotion, desire, etc.: τῷ αὐτῷ πνεύματι περιεπατήσαμεν, 2 Co. xii. 18; ἐν πνεύματι ᾿Ηλίου, in the same spirit with which Elijah was filled of old, Lk. i. 17; τὰ ῥήματα... . πνεῦμά ἐστιν, exhale a spirit (and fill believers with it), Jn. vi. 63; οἵου πνεύματός ἐστε ὑμεῖς, [what manner of spirit ye are of] viz. a divine spirit, that I have imparted unto you, Lk. ix. 55 [Rec.; (cf. Β. § 132,11 I.; W. § 30, 5)]; τῷ πνεύματι, 6 ἐλάλει, Acts vi. 10, where see Meyer; πραῦ καὶ ἡσύχιον πνεῦμα, 1 Pet. iii. 4; πνεῦμα πραότητος, such as belongs to the meek, 1 Co. iv. 21; Gal. vi.1; τὸ av. τῆς προφητείας, such as characterizes prophecy and by which the prophets are governed, Rev. xix. 10; τῆς ἀληθείας, σοφίας καὶ ἀποκαλύψεως, see above p. 521

πνεῦμα pneuma 379x

wind, air in motion, Jn. 3:8; breath, 2 Thess. 2:8; the substance spirit, Jn. 3:6; a spirit, spiritual being, Jn. 4:24; Acts 23:8, 9; Heb. 1:14; a bodiless spirit, specter, Lk. 24:37; a foul spirit, δαιμόνιον, Mt. 8:16; Lk. 10:20; spirit, as a vital principle, Jn. 6:63; 1 Cor. 15:45; the human spirit, the soul, Mt. 26:41; 27:50; Acts 7:59; 1 Cor. 7:34; Jas. 2:26; the spirit as the seat of thought and feeling, the mind, Mk. 8:12; Acts 19:21; spirit, mental frame, 1 Cor. 4:21; 1 Pet. 3:4; a characteristic spirit, an influential principle, Lk. 9:55; 1 Cor. 2:12; 2 Tim. 1:7; a pervading influence, Rom. 11:8; spirit, frame of mind, as distinguished from outward circumstances and action, Mt. 5:3; spirit as distinguished from outward show and form. Jn. 4:23; spirit, a divinely bestowed spiritual frame, characteristic of true believers, Rom. 8:4; Jude 19; spirit, latent spiritual import, spiritual significance, as distinguished from the mere letter, Rom. 2:29; 7:6; 2 Cor. 3:6, 17; spirit, as a term for a process superior to a merely natural or carnal course of things, by the operation of the Divine Spirit, Rom. 8:4; Gal. 4:29; a spiritual dispensation, or a sealing energy of the Holy Spirit, Heb. 9:14; the Holy Spirit, Mt. 3:16; 12:31; Jn. 1:32, 33; a gift of the Holy Spirit, Jn. 7:39; Acts 19:2; 1 Cor. 14:12; an operation or influence of the Holy Spirit, 1 Cor. 12:3; a spiritual influence, an inspiration, Mt. 22:43; Lk. 2:27; Eph. 1:17; a professedly divine communication, or, a professed possessor of a spiritual communication, 1 Cor. 12:10; 2 Thess. 2:2; 1 Jn. 4:1, 2, 3

πνεῦμα, -τος, τό,

(< πνέω), [in LXX chiefly and very freq. for רוּחַ;]

of air in motion; wind: Jo 3:8; pl., He 1:7(LXX);

breath: π. ζωῆς, Re 11:11; π. τοῦ στόματος, fig., II Th 2:8 (cf. Ps 32 (33):6).

Of the vital principle, the spirit (Arist., Polyb., al.): Lk 8:55, Jo 19:30, Ac 7:59, al.; opp. to σάρξ, Mt 26:41, Mk 14:38, I Co 5:5, al.; to σῶμα, Ro 8:10, I Co 6:17 7:34, I Pe 4:6; to ψυχή, Phl 1:27, He 4:12; τὸ π. καὶ ἡ ψ. καὶ τ. σῶμα, I Th 5:23 (M, Th., in l.); dat., τῷ π., in spirit, Mk 2:8 8:12, Jo 11:33 13:21, Ac 18:25, Ro 12:11, I Co 7:34, I Pe 3:18, al.; of the human spirit of Christ, Ro 1:4, I Ti 3:16.

spirit, i.e. frame of mind, disposition, influence: Lk 1:17, Ro 8:15, I Co 4:21, Gal 6:1, Eph 2:2, II Ti 1:7, I Jo 4:6, al.

An incorporeal being, a spirit: Lk 24:37, 39, Ac 23:8; π. ὁ θεός, God is spirit, Jo 4:24; πατὴρ τῶν π., He 12:9; of disembodied human beings, He 12:23, I Pe 3:19 (ICC, in l.; DB, iii, 795); of angels. He 1:14; of demons or evil spirits, Mt 8:16, Mk 9:20, Lk 9:39, al.; π. πύθωνα, Ac 16:16; πνεύματα δαιμονίων, Re 16:14; π. δαιμονίου ἀκαθάρτου, Lk 4:33; π. ἀσθενείας (Bl., § 35, 5), Lk 13:11; π. ἀκάθαρτον, Mt 10:1, Mk 1:23, Lk 4:36, Ac 5:16; π. ἄλαλον (καὶ κωφόν), Mk 9:17, 25; πονηρόν, Lk 7:21, Ac 19:12, al.

Of the Holy Spirit, π. ἅγιον, τὸ ἅ. π., τὸ π. τὸ ἅ., τὸ π., π. (the article as a rule being used when the Spirit is regarded as a Person or a Divine Power, and omitted when the reference is to an operation, influence or gift of the Spirit; v. WM, 1515; Bl., § 46, 7): anarth., Mt 1:18 3:11, 16 4:1, Mk 1:8 (Swete, in l.), Mk 1:10, Lk 1:15, Jo 7:39, Ac 19:2, Ro 5:5, I Co 2:4, al.; c. art., Mt 4:1 12:31, 32, Mk 1:10 3:29, Lk 2:26, Jo 7:36 14:26, Ac 4:31 5:3, Ro 8:16, al.; (τὸ) π. (τοῦ) θεοῦ, Mt 3:16, Ro 8:9, Eph 3:16, I Jo 4:2, al.; τὸ π. τ. πατρός, Mt 10:20; π. θεοῦ ζῶντος, II Co 3:3; (τὸ) π. τοῦ κυρίου, Lk 4:18, Ac 5:9 8:39; τὸ π. Ἰησοῦ, Ac 16:7; Χριστοῦ, Ro 8:9; Ἰησοῦ Χριστοῦ, Phl 1:19; τὸ π. τ. ἀληθείας, Jo 15:26 16:13, I Jo 4:6; λείγει (μαρτυρεῖ) τὸ π. (τὸ ἅγιον), Ac 21:11 28:25, I Ti 4:1, He 3:7 10:15, Re 14:13; seq. τ. ἐκκλησίαις, Re 2:7, 11, 17, 29, 3:6, 13, 22; ἐν τ. π., Lk 2:27; κατὰ πνεῦμα, Ro 8:4, 5; ἐξ ὕδατος καὶ π., Jo 3:5; διὰ πνεύματος αἰωνίου, He 9:14; ἐν ἁγιασμῷ πνεύματος, II Th 2:18, I Pe 1:2; ἓν π., I Co 12:13, Eph 2:18 4:4; ὁ δὲ κύριος τὸ π. ἐστιν, II Co 3:17; of that which is effected or governed by the Spirit, opp. to γράμμα, Ro 2:29 7:6, II Co 3:6.

SYN.: νοῦς, which in NT is contrasted with π. as "the action of the understanding in man with that of the spiritual or ecstatic impulse" (DB, iv, 612); ψυχή—the usual term in cl. psychology—in NT, "expresses man as apart from God, a separate individual, π. expresses man as drawing his life from God" (DB, 1-vol., 872).

From the words into comparison with which πνεῦμα is here brought, it will be evident that it is proposed to deal with it in its natural and earthly, not in its supernatural and heavenly, meaning. Only I will observe, that on the relations between πνοή and πνεῦμα in this its higher sense there is a discussion in Augustine, De Civ. Dei, xiii. 22; cf. De Anim. et huj. Orig. i. 14, 19. The first three words of this group, as they designate not things heavenly but things earthly, differ from one another exactly as, according to Seneca, do in the Latin ‘aér,’ ‘spiritus,’ ‘ ventus’ (Nat. Qu. v. 13) : ‘Spiritum a vento motus' separat; vehementior enim spiritus ventus est; invicem spiritus leviter fluens aer.’ Πνοή and πνεῦμα occur not seldom together, as at Isai. xlii. 5; lvii. 16; πνοή conveying the impression of a lighter, gentler, motion of the air than πνεῦμα, as ‘aura’ than ‘ventus.’ Compare Aristotle (De Mundo, iv. 10): τὰ ἐν ἀέρι πνέοντα πνεύματα καλοῦμεν ἀνέμους, αὔρας δὲ τὰς ἐξ ὑγροῦ + So quoted byDéderlein; but the edition of Seneca before me reads *modus.’ τὸ 276 SYNONYMS OF THE NEW TESTAMENT. § xxi. φερομένας éxtrvods. Pliny (Hp. v. 6) recognizes a similar distinction: ‘ Semper aér spiritu aliquo movetur ; frequentius tamen auras quam ventos habet’; Philo no less (Leg. Alleg. i. 13): πνοὴν δέ, ἀλλ᾽ οὐ πνεῦμα εἴρηκεν, ὡς διαφορᾶς ovens’ τὸ μὲν γὰρ πνεῦμα νενόηται κατὰ τὴν ἰσχὺν καὶ εὐτονίαν καὶ δύναμιν" ἡ δὲ πνοὴ ws ἂν αὖὗρά τίς ἐστι καὶ ἀναθυμίασις ἠρεμαία καὶ πραεῖα. Against this may be urged, that in one of the two places where πνοὴ occurs in the N. T., namely Acts ii. 2, the epithet βιαία is attached to it, and it plainly is used of a strong and vehement wind (ef. Job xxxvii. 9). But, as De Wette has observed, this may be sufficiently accounted for by the fact that on that occasion it was necessary to reserve πνεῦμα for the higher spiritual gift, whereof this πνοὴ was the sign and symbol ; and it would have introduced a perplexing repetition to have already employed πνεῦμα here. Πνεῦμα is seldom used in the N. T.—indeed only at John iii: 8; Heb.i. 7 (in this last place not certainly)— for wind; but in the Septuagint often, as at Gen. viii. 1 ; Ezek. xxxvii. 9; Eccles. xi. 5. The rendering of ΠῚ in this last passage by ‘spirit,’ and not, as so often, by ‘wind’ (Job i. 19; Ps. cxlviii. 8), in our English Version is to be regretted, obscuring as it does the remarkable connexion between this saying of the Preacher and our Lord’s words to Nicodemus (John iii. 8). He, who ever loves to move in the sphere and region of the O.T., in those words of his, ‘‘ The wind bloweth where it listeth,” takes up words of Heclesiastes, “Thou knowest not what is the way of the wind ;” the Preacher having thus already indicated of what higher mysteries these courses of the winds, not to be traced by man, were the symbol. Πνεῦμα is found often in the Septuagint in connexion with πνοή, but generally in a figurative sense (Job xxxiii. 4; Isai. xlii. 5; lvii. 16; and at 2 Sam. xxii. 16: πνοὴ πνεύματοϑ)͵ Of ἄνεμος Aristotle (De Mund. 4) gives this account: οὐδὲν yap ἐστιν ἄνεμος πλὴν ἀὴρ πολὺς ῥέων Kal ἄθροος, ὅστις ἅμα καὶ πνεῦμα λέγεται : we may compare Hippocrates: ἄνεμος γάρ ἐστι ἠέρος ῥεῦμα καὶ χεῦμα. Like ‘ventus’ and ‘ wind,’ ἄνεμος is usually the strong, oftentimes the tempestuous, wind (1 Kin. xix. 11; Jobi. 19; Matt. vii. 25; John vi. 18; Acts xxvii. 14; Jam. iii. 4; Plutarch, Prec. Conj. 12). It is interesting and instructive to observe that our Lord, or rather the inspired reporter of his conversation with Nicodemus, which itself no doubt took place in Aramaic, uses not ἄνεμος, but πνεῦμα, as has been noted already, when he would seek analogies in the natural world for the mysterious movements, not to be traced by human eye, of the Holy Spirit; and this, doubtless, because there is nothing fierce or violent, but all measured in his operation ; while on the other hand, when St. Paul would describe men violently blown about and tempested on a sea of error, he speaks of them as κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας (Ephes. iv. 14: cf. Jude 12 with 2 Pet. ii. 17). Λαῖλαψ' is a word of uncertain derivation. It is probably formed by reduplication, and is meant to be imitative in sound of that which it designates. We meet it three times in the N. T. (Mark iv. 37; Luke viii. 23; 2 Pet. ii. 17); oftener, but not often, in the Septuagint. It is our ‘squall’; but with something more formidable about it than we commonly ascribe to the squall. Thus J. H. H. Schmidt, who, in his Synonymik, vol. ii. p. 218 sqq., has a very careful and full discussion on the whole group of words having to do with wind and weather, and the phenomena which these present, words in which the Greek language, as might be expected, is singularly rich, writes on Aatray thus: ‘Die Alten verstanden darunter ganz allgemein den unstiten, aus finsterem Gewolk hervorbrechenden mit Regengiissen verbundenen hin und her tobenden Sturm.’ And examples which he gives quite bear out this statement; it is, as Hesychius explains it, ἀνέμου συστροφὴ μεθ᾽ ὑετοῦ : or as Suidas, who brings in the fur278 SYNONYMS OF THE NEW TESTAMENT. ϑ8ιχχιν. ther notion of darkness, μετ᾽ ἀνέμων ὄμβρος καὶ σκότος: the constant association in Homer of the epithets κελαινή and ἐρεμνή with λαΐλαψ' certainly implying that this feature of it, namely the darkness which goes along with it, should not be passed over (Il. xi. 747; xvi. 384; xx. 51). Θύελλα, joined with γνόφος whenever it occurs in the Septuagint, namely at Deut. iv. 11; v. 22; Exod. x. 22, is found in the N. T. only at Heb. xii. 18, and sounds there rather as a reminiscence from the Septuagint, than a word which the writer would have otherwise employed. Schmidt is at much pains to distinguish it from the Homeric ἄελλα, but with the difference between these we have nothing to do. It is sufficient to say that in the θύελλα, which is often a natural phenomenon wilder and fiercer, as it would seem, than the Aairay itself, there is not seldom the mingling in conflict of many opposing winds (Homer, Od. V. 3173 xii. 288-9), something of the turbulent cyclone.

πνεῦμα. This is a notable ex. of those words, whose meaning has been so deepened and enriched through Christian influences, that we cannot expect our sources to throw much light on their use in the NT. One or two points may, however, be noted. Thus for the more literal meaning of the word we may cite P Oxy VI. 9047 (v/A.D.), where a certain Flavius petitions a praeses on the ground ὡς λοιπὸν εἰς αὐτὸ τὸ τῆς σωτηρίας πνεῦμα δυστυχῖν pe, “so that at last the very breath of my life is in danger” (Edd.). In P Leid Wii 2 (ii/iii A.D.) (= II. p. 157) reference is made to a book which περιέχει γέννησιν πνεύματος, πυρὸς Kal okdTo(=ov)s, ‘contains the creation of spirit, fire and darkness.” The same document αν. 4 shows οὐ ἀντιτάξεταί μοι πᾶν πνεῦμα, οὐ δαιμόνιον, οὐ συνάτ(--άντ)ημα. Reminiscent of LXX Numb 1622, 2716, isthe Jewish ‘‘ prayer for vengeance” from Rheneia, Sy// 816 (=#1181)*, which opens—émkadotpar Kal ἀξιῶ τὸν θεὸν τὸν ὕψιστον, τὸν κύριον τῶν πνευμάτων καὶ πάσης σαρκός: see Deissmann’s commentary in Ld Z, ‘ πνευματικὸς 5 p. 423 ff., and cf. Wiinsch 4F p. 157 (iii/A.D.) δρκίζω σε τὸν θεὸν τῶν ἀνέμων καὶ πνευμάτων Λαιλαμ (‘‘god of the winds ’’). The first words of an elaborate Christian charm of v/A.D. (?), P Oxy VIII. 1151, intended to ward off sickness and other evils, are Φεῦγε, πγ(εῦμ)α μεμισι(--η)μένον, Χι(ριστό)ς σε διώκει" προέλαβέν σε 6 vids τοῦ θ(εο)ῦ καὶ τὸ πν(εῦμ)α τὸ ἅγιον, “Fly, hateful spirit! Christ pursues thee ; the Son of God and the Ioly Spirit have outstripped thee’ (Ed.): cf. the Christian amulet P Iand 619 (v/vi A.D.) directed πρὸς πᾶν ἀκάθαρτον πνί(εῦμ)α, the familiar phrase of the Gospels. To the injunction in the magic P Osl 16 (iv/a.p.) φυλακτή[ρι]ον περιπόη (/. περιπόει), “do you put round yourself an amulet,”” there are added the words ἀλλὰ κρατί(-- εὔσθω τῷ πνεύματι, ‘‘ but let her be in the power of the spirit,” where the editor (p. 76) thinks that τὸ πνεῦμα ‘seems here to have been used in a pregnant sense of the ‘evil demon’ in general.’’ See also the description of a means for procuring an oracular response in P Lond 46884 (iv/a.D.) (=I. p. 77) γράψον τὸν Ad(yov) εἰς χάρτ(ην) ἱερατικὸν καὶ εἰς φῦσαν χήνειαν. .. καὶ ἔνθες εἰς τὸ ζῴδ(ιον) ἐνπνευματώσεως εἵνεκεν (‘in order to fill it with πνεῦμα," 1.6. spirit and life). The trichotomy with which Paul has familiarized us in 1 Thess 52% (cf. Milligan ad 4) meets us in the Christian P Oxy VIII. 1161° (iv/A.D.) containing a prayer to ‘‘our gracious Saviour and to his beloved Son,” ὅπως οὗτοι πάντες β[ο]ηθήσωσιν ἡμῶν τῷ σώματι, τῇ ψυχῇ, τῷ ([rv(evpar)t]] πνίεύματι), “that they all may succour our body, soul, and spirit.” For the frequency of the trichotomy in Egyptian ritual in the order ψυχή, σῶμα, πνεῦμα, see F. E. Brightman in 77:15 ii. p. 273 f. Reference should be made to the classical discussion of πνεῦμα by Burton Galatians (in JCC), p. 486 ff.

πνεῦμα (pneuma) — spirit/breath: spirit. πνεῦμα, ατος, τό, (πνέω) blast, wind, first in [Refs 6th c.BC+]: frequently in Trag., etc., ἀνέμων πνεύματα πάντων [Refs 4th c.BC+]; θαλάσσας.. πνεύματι λάβρῳ [Refs 5th c.BC+] is commoner in Poets; [Refs 8th c.BC+]; κατὰ πρύμναν ἵσταται τὸ π.[Refs 5th c.BC+]; κατὰ πνεῦμα στῆναι τοῦ ἄρρενος to leeward of him, [Refs 4th c.BC+]; but κατὰ π. προσιόντες down wind, [Refs]; πνεύματος ἀνείλησις, ἐκπύρωσις, [Refs 4th c.BC+]; as an element, air, [Refs 3rd c.AD+]

2. metaphorically, θαλερωτέρῳ π. with more genial breeze or influence, [Refs 4th c.BC+]; αἰδοίῳ π. χώρας with air or spirit of respect on the part of the country, [Refs]; π. ταὐτὸν οὔποτ᾽.. ἐν ἀνδράσιν φίλοις βέβηκεν the wind is constantly changing even among friends, [Refs 5th c.BC+]

II. breathed air, breath, σάλπιγξ βροτείου πνεύματος πληρουμένη [Refs 4th c.BC+]; αὐλῶν, λωτοῦ π., [Refs 5th c.BC+]; π. ἀπέρρηξεν βίου the breath of life, [Refs 4th c.BC+]; π. ἄθροισον collect breath, [Refs 5th c.BC+]; π. ἀφεῖναι, ἀνεῖναι, μεθεῖναι, to give up the ghost, [Refs 5th c.BC+]; πνεύματος διαρροαί the wind-pipe, [Refs 5th c.BC+]

II.2. breathing, respiration, frequently in [Refs 5th c.BC+]; π. προσκόπτον checked, difficult breathing, Aph.[Refs]; π. ἄσημον indistinct, feeble breathing, Epid.[Refs]; π. βηχῶδες [Refs]; π. μετέωρον shallow breathing, Epid.[Refs]; τὸ π. ἔχειν ἄνω to be out of breath, [Refs 4th c.BC+]; τὸ π. ἀνήνεγκαν recovered their breath, [Refs 5th c.BC+]; but ἀναφέρουσιν.. κλαίοντά τε καὶ ἐς τὰς ῥῖνας ἀνέλκοντα τὸ π. they sob.., [Refs]

II.2. b plural, of the air imagined as filling the veins, πνευμάτων ἀπολήψιες ἀνὰ φλέβας [Refs]Acut.(Sp.)[Refs]

II.3. flatulence, in plural, [Refs 4th c.BC+]

II.4. breath of life, π. ζωῆς [LXX+1st c.AD+]; π. ἔχειν retain life, [Refs 2nd c.BC+]; living being, ἐγὼ Νίνος πάλαι ποτ᾽ ἐγενόμην π. [Refs 3rd c.BC+]; οὐ π. πάντα βρότεια σοὶ (i.e. Πλούτωνι) νέμετα; [Refs]

II.5. that which is breathed forth or exhaled, odour, ὦ θεῖον ὀδμῆς π. [Refs 5th c.BC+]; π. βαρὺ ἀφιεῖσα, of a tree, [Refs 1st c.AD+]

II.6. Grammars, breathing with which a vowel is pronounced, [Refs 2nd c.AD+]; π. δασύ, ψιλόν, [Refs]

III. divine inspiration, ἄγρια.. πνεύματα θευφορίης [Refs 5th c.BC+]

IV. the spirit of God, π. θεοῦ [LXX]: frequently in NT, τὸ π. τὸ ἅγιον [NT]

IV.2. spirit of man, εἴτ᾽ ἐστὶ τοῦτο π. θεῖον εἴτε νοῦς [Refs 4th c.BC+]: in NT, opposed to ψυχή, [NT]; τῷ π., opposed to τῷ σώματι, [NT]; also, opposed to γράμμα, [NT]

V. spiritual or immaterial being, angel, [NT]; τὰ ἄχραντα π., τὰ κακὰ π., [Refs 4th c.AD+]; π. πονηρόν, ψευδές, [LXX+NT+3rd c.AD+]; ἀλάλου καὶ κακοῦ π. οὖσα πλήρης (i.e. ἡ Πυθία) [Refs 1st c.AD+]

VI. Rhet., sentence declaimed in one breath, [Refs 2nd c.AD+]

πνεῦμα (pneuma) — spirit/breath: breath. πνεῦμα, ατος, τό, (πνέω) blast, wind, first in [Refs 6th c.BC+]: frequently in Trag., etc., ἀνέμων πνεύματα πάντων [Refs 4th c.BC+]; θαλάσσας.. πνεύματι λάβρῳ [Refs 5th c.BC+] is commoner in Poets; [Refs 8th c.BC+]; κατὰ πρύμναν ἵσταται τὸ π.[Refs 5th c.BC+]; κατὰ πνεῦμα στῆναι τοῦ ἄρρενος to leeward of him, [Refs 4th c.BC+]; but κατὰ π. προσιόντες down wind, [Refs]; πνεύματος ἀνείλησις, ἐκπύρωσις, [Refs 4th c.BC+]; as an element, air, [Refs 3rd c.AD+]

2. metaphorically, θαλερωτέρῳ π. with more genial breeze or influence, [Refs 4th c.BC+]; αἰδοίῳ π. χώρας with air or spirit of respect on the part of the country, [Refs]; π. ταὐτὸν οὔποτ᾽.. ἐν ἀνδράσιν φίλοις βέβηκεν the wind is constantly changing even among friends, [Refs 5th c.BC+]

II. breathed air, breath, σάλπιγξ βροτείου πνεύματος πληρουμένη [Refs 4th c.BC+]; αὐλῶν, λωτοῦ π., [Refs 5th c.BC+]; π. ἀπέρρηξεν βίου the breath of life, [Refs 4th c.BC+]; π. ἄθροισον collect breath, [Refs 5th c.BC+]; π. ἀφεῖναι, ἀνεῖναι, μεθεῖναι, to give up the ghost, [Refs 5th c.BC+]; πνεύματος διαρροαί the wind-pipe, [Refs 5th c.BC+]

II.2. breathing, respiration, frequently in [Refs 5th c.BC+]; π. προσκόπτον checked, difficult breathing, Aph.[Refs]; π. ἄσημον indistinct, feeble breathing, Epid.[Refs]; π. βηχῶδες [Refs]; π. μετέωρον shallow breathing, Epid.[Refs]; τὸ π. ἔχειν ἄνω to be out of breath, [Refs 4th c.BC+]; τὸ π. ἀνήνεγκαν recovered their breath, [Refs 5th c.BC+]; but ἀναφέρουσιν.. κλαίοντά τε καὶ ἐς τὰς ῥῖνας ἀνέλκοντα τὸ π. they sob.., [Refs]

II.2. b plural, of the air imagined as filling the veins, πνευμάτων ἀπολήψιες ἀνὰ φλέβας [Refs]Acut.(Sp.)[Refs]

II.3. flatulence, in plural, [Refs 4th c.BC+]

II.4. breath of life, π. ζωῆς [LXX+1st c.AD+]; π. ἔχειν retain life, [Refs 2nd c.BC+]; living being, ἐγὼ Νίνος πάλαι ποτ᾽ ἐγενόμην π. [Refs 3rd c.BC+]; οὐ π. πάντα βρότεια σοὶ (i.e. Πλούτωνι) νέμετα; [Refs]

II.5. that which is breathed forth or exhaled, odour, ὦ θεῖον ὀδμῆς π. [Refs 5th c.BC+]; π. βαρὺ ἀφιεῖσα, of a tree, [Refs 1st c.AD+]

II.6. Grammars, breathing with which a vowel is pronounced, [Refs 2nd c.AD+]; π. δασύ, ψιλόν, [Refs]

III. divine inspiration, ἄγρια.. πνεύματα θευφορίης [Refs 5th c.BC+]

IV. the spirit of God, π. θεοῦ [LXX]: frequently in NT, τὸ π. τὸ ἅγιον [NT]

IV.2. spirit of man, εἴτ᾽ ἐστὶ τοῦτο π. θεῖον εἴτε νοῦς [Refs 4th c.BC+]: in NT, opposed to ψυχή, [NT]; τῷ π., opposed to τῷ σώματι, [NT]; also, opposed to γράμμα, [NT]

V. spiritual or immaterial being, angel, [NT]; τὰ ἄχραντα π., τὰ κακὰ π., [Refs 4th c.AD+]; π. πονηρόν, ψευδές, [LXX+NT+3rd c.AD+]; ἀλάλου καὶ κακοῦ π. οὖσα πλήρης (i.e. ἡ Πυθία) [Refs 1st c.AD+]

VI. Rhet., sentence declaimed in one breath, [Refs 2nd c.AD+]