ἄνεμος, -ov, 6, (ἄω, ἄημι to breathe, blow, [but etymologists connect ἄω with Skr. vd, Grk. ἀήρ, Lat. ventus, Eng. wind, and ἄνεμος with Skr. an to breathe, etc. ; cf. Curtius §§ 419, 587; Vanitek p. 28]), [fr. Hom. down], wind, a violent agitation and stream of air, [ef. (Trench § Ixxiii.) πνεῦμα, 1 fin.]: Mt. xi. 7; xiv. 24; Jas. iii. 4, etc.; of a very strong and tempestuous wind: Mt. vii. 25; Mk. iv. 39; Lk. viii. 24, ete. οἱ τέσσαρες ἄνεμοι, the four principal or cardinal winds (Jer. xxv. 15 (xlix. 36)), τῆς γῆς, Rev. vii. 1; hence the four quarters of the heavens (whence the cardinal winds blow): Mt. xxiv. 31; Mk. xiii. 27; (Ezek. xxxvii. 9; 1 Chr. ix. 24). Metaph. ἄνεμος τῆς διδασκαλίας, variability and emptiness [?] of teaching, Eph. iv. 14.

ἄνεμος anemos 31x

the wind; met. a wind of shifting doctrine, Eph. 4:14

ἄνεμος, -ου, ὁ

[in LXX for רוּחַ;]

wind: Mt 11:7 14:24, 30, 32, Mk 4:37, 39, 41 6:48, 51, Lk 7:24 8:23, 24, Jo 6:13, Ac 27:7, 14, 15, Ja 3:4, Re 6:13 7:1; pl., Mt 7:25, 27 8:26, 27, Lk 8:25, Ac 27:4, Ju 12; οἱ τέσσαρες ἄ. τῆς γῆς, Re 7:1; hence the four quarters of the heavens (v. Deiss., BS, 248; MM, VGT, s.v.), Mt 24:31, Mk 13:27; metaph., of variable teaching, Eph 4:14.†

SYN.: πνεῦμα, πνοή (and cf. θύελλα, λαῖλαψ).

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.

ἄνεμος. To Deissmann’s example (2S, p. 248) CPR 1158 (ii/a.p.) γείτο]νες ἐκ τεσσάρων ἀνέμων, where the phrase clearly refers to the four cardinal points as in Zech 11%, Mt 2491, Mk 1337, we may add P Flor I. 50!4 (a.p. 268) ἐκ τῶν τεσσάρων ἀνέμων. The same use of ἄνεμος is implied in P Flor I. 20'8 (A.D. 127) ἐξ οὗ ἐὰν 6 “Cpos αἱρῆται ἀνέμου : Vitelli compares Catullus xxvi, where the poet says his bungalow is ‘“exposed ” (offoszta) not to S. or W. wind, N. or E., but to a mortgage of £63. In P Oxy I. 100! (a.p. 133) a declaration regarding the sale of land, we find ὧν ἡ τοποθεσία kal TO κατ᾽ ἄνεμον διὰ τῆς καταγραφῆς δεδήλωται, where the editors understand by τὸ κατ᾽ ἄνεμον the boundaries on the four sides. For the ordinary sense we need quote nothing, unless we may note the combination in Wiinsch AF 45 (p. 15—iii/A.D.) τὸν θεὸν τῶν ἀνέμων καὶ πνευμάτων “Λαιλαμ. (It is MGr.)

ἄνεμος (anemos) — wind. ἄνεμος [ᾰ], ὁ, wind, πέτετο πνοιῇ ἀνέμοιο[Refs 8th c.BC+]; ἀνέμου κατιόντος μεγάλου a gale having come on, [Refs 5th c.BC+]; ἀνέμου ἐξαίφνης ἀσελγοῦς γενομένου [Refs 5th c.BC+]; ἄνεμος κατὰ βορέαν ἑστηκώς the wind being set in the north, [Refs 5th c.BC+]; ἀνέμοις φέρεσθαι παραδιδόναι τι cast a thing to the winds, [Refs 5th c.BC+]; κατ᾽ ἄνεμον στῆναι stand to leeward, [Refs 4th c.BC+] 'unstable as the wind', [Refs 5th c.BC+]; φέρειν τιν᾽ ἄρας (sic l.) ἄ. a very wind to carry off, [Refs 4th c.BC+]; ἀνέμους θηρᾶν ἐν δικτύοις try to catch the wind, and ἀνέμῳ διαλέγεσθαι talk to the wind, [Refs 2nd c.AD+]

2. cardinal point, quarter, ἐκ τῶν τεσσάρων ἀ.[LXX+1st c.BC+]; τὸ κατ᾽ ἄνεμον aspect, [Refs 2nd c.AD+]

II. wind in the body, [Refs 5th c.BC+] 'blow, breathe', cf. Sanskrit áni-ti 'breathes', Gothic uzanan 'expire', etc.)