πνεῦμα, πνεύματος, τό (πνέω), Greek writings from Aeschylus and Herodotus down; Hebrew ψεΜηΗ, 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, Joh_3:8; plural Heb_1:7 (1Ki_18:45; 1Ki_19:11; Job_1:19; Psa_103:4 (), etc.; often in Greek writings). b. breath of the nostrils or mouth, often in Greek writings from Aeschylus down: πνεῦμα τοῦ στόματος, 2Th_2:8 (Psa_32:6 (), cf. Isa_11:4); πνεῦμα ζωῆς, the breath of life, Rev_11:11 (Gen_6:17, cf. πνοή ζωῆς, ). (πνεῦμα 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 πνεῦμα 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)): Luk_8:55; Luk_23:46; Joh_19:30; Act_7:59; Rev_13:15 (here R. V. breath); ἀφιέναι τό πνεῦμα, to breathe out the spirit, to expire, Mat_27:50 cf. Sir_38:23; Wis_16:14 (Greek writings said ἀφιέναι τήν ψυχήν, as Gen_35:18, see ἀφίημι, 1 b. and Kypke, Observations, i, p. 140; but we also find ἀφιέναι πνεῦμα θανσίμω σφαγή, Euripides, Hec. 571); σῶμα χωρίς πνεύματος νεκρόν ἐστιν, Jas_2:26; τό πνεῦμα ἐστι τό ζοωποιουν, ἡ σάρξ 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; cf. Chr. Frid. Fritzsche, Nova opuscc., p. 239), Joh_6:63. the rational spirit, the power by which a human being feels, thinks, wills, decides; the soul: τό πνεῦμα τοῦ ἀνθρώπου τό ἐν αὐτῷ, 1Co_2:11; opposed to σάρξ (which see (especially 2 a.)), Mat_26:41; Mar_14:38; 1Co_5:5; 2Co_7:1; Col_2:5; opposed to τό σῶμα, Rom_8:10; 1Co_6:17; 1Co_6:20 Rec.; ; 1Pe_4:6. 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, especially 2), there is also recognized a threefold distinction, τό πνεῦμα καί ἡ ψυχή καί τό σῶμα, 1Th_5:23, according to which τό 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 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)): ἄχρι μερισμοῦ ψυχῆς καί πνεύματος (see μερισμός, 2), Heb_4:12; ἐν ἑνί πνεύματι, μία ψυχή, Php_1:27 (where instead of μία ψυχή Paul according to his mode of speaking elsewhere would have said more appropriately μία καρδία). τό πνεῦμα τίνος, Mar_2:8; Mar_8:12; Lukei. 47; Act_17:16; Rom_1:9; Rom_8:16; 1Co_5:4; 1Co_16:18; 2Co_2:13; 2Co_7:13; Gal_6:18; (Php_4:23 L T Tr WH); Phm_1:25; 2Ti_4:22; ὁ Θεός τῶν πνευμάτων (for which Rec. has ἁγίων) τῶν προφητῶν, who incites and directs the souls of the prophets, Rev_22:6, where cf. Düsterdieck. the dative τῷ πνεύματι is used to denote the seat (locality) where one does or suffers something, like our in spirit: ἐπιγινώσκειν, Mar_2:8; ἀναστενάζειν, Mar_8:12; ἐμβρίμασθαι, Joh_11:33; ταράσσεσθαι, Joh_13:21; ζηιν, Act_18:25; Rom_12:11; ἀγαλλίασθαι, Luk_10:21 (but L T Tr WH here add ἁγίῳ); the dative of respect: 1Co_5:3; Col_2:5; 1Pe_4:6; κραταιουσθαι, Luk_1:80; Luk_2:40 Rec.; ἅγιον εἶναι, 1Co_7:34; ζοωποιηθεις, 1Pe_3:18; ζῆν, 1Pe_4:6; πτωχοί, Mat_5:3; dative of instrument: δεδεμένος, Act_20:22; συνέχεσθαι, Rec.; Θεῷ λατρεύειν, Php_3:3 R G; dative of advantage: ἄνεσιν τῷ πνεύματι μου, 2Co_2:13 (12); ἐν τῷ πνεύματι, is used of the instrument, 1Co_6:20 Rec. (it is surely better to take ἐν τῷ πνεύματι here locally, of the 'sphere' (Winer's Grammar, 386 (362), cf. 1Co_6:19)); also ἐν πνεύματι, nearly equivalent to πνευματικῶς (but see Winer's Grammar, § 51, 1 e. note), Joh_4:23; of the seat of an action, ἐν τῷ πνεύματι μου, Rom_1:9; τιθέναι ἐν τῷ πνεύματι, to propose to oneself, purpose in spirit, followed by the infinitive (πορεύεσθαι, Act_19:21. πνεύματα προφητῶν, according to the context the souls (spirits) of the prophets moved by the Spirit of God, 1Co_14:32; 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 τό πνεῦμα μου προσεύχεται, opposed to ὁ νοῦς μου, 1Co_14:14; πνεύματι λαλεῖν μυστήρια, 1Co_14:2; προσεύχεσθαι, ψάλλειν, εὐλογεῖν, τῷ πνεύματι, as opposed to τῷ νοι<, 1Co_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: Luk_24:37; Act_23:8 (on which see μήτε, at the end); Act_23:9; πνεῦμα σάρκα καί ὀστέα οὐκ ἔχει, Luk_24:39; πνεῦμα ζοωποιουν (a life-giving spirit), spoken of Christ as raised from the dead, 1Co_15:45; πνεῦμα ὁ Θεός (God is spirit essentially), Joh_4:24; πατήρ τῶν πνευμάτων, of God, Heb_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), Heb_12:23; 1Pe_3:19. c. a spirit higher than man but lower than God, i. e. an angel: plural Heb_1:14; used of demons, or evil spirits, who were conceived of as inhabiting the bodies of men: (Mar_9:20); Luk_9:39; Act_16:18; plural, Mat_8:16; Mat_12:45; Luk_10:20; Luk_11:26; πνεῦμα Πύθωνος or πύθωνα, Act_16:16; πνεύματα δαιμονίων, Rev_16:14; πνεῦμα δαιμονίου ἀκαθάρτου, Luk_4:33 (see δαιμόνιον, 2); πνεῦμα ἀσθενείας, causing infirmity, Luk_13:11; πνεῦμα ἀκάθαρτον, Mat_10:1; Mat_12:43; Mar_1:23; Mar_1:26-27; Mar_3:11; Mar_3:30; Mar_5:2; Mar_5:8; Mar_5:13; Mar_6:7; Mar_7:25; Mar_9:25; Luk_4:36; Luk_6:18; Luk_8:29; Luk_9:42; Luk_11:24; Luk_11:26; Act_5:16; Act_8:7; Rev_16:13; Rev_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)), Mar_9:17; Mar_9:25; πονηρόν, Luk_7:21; Luk_8:2; Act_19:12-13; Act_19:15-16, (cf. Jdg_9:23; 1Sa_16:14; 1Sa_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): 1Ti_3:16; with the addition of ἁγιωσύνης (on which see ἁγιωσύνη, 1 (yet cf. 4 a. below)), Rom_1:4 (but see Meyer at the passage, Ellicott on 1 Timothy, the passage cited); it is called πνεῦμα αἰώνιον, in tacit contrast with the perishable ψυχαί of sacrificial animals, in Heb_9:14, where cf. Delitzsch (and especially Kurtz). 4. The Scriptures also ascribe a πνεῦμα 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 θεῖον πνεῦμα, e. g. de gigant. § 12 (cf. § 5f); quis rer. div. § 53; de mund. opif. § 46, etc.). a. This πνεῦμα is called in the O. T. ΰΑμΙδΔιν ψεΜηΗ, ιΐδεΘδ ψεΜηΗ; in the N. T. πνεῦμα ἅγιον, τό ἅγιον πνεῦμα, τό πνεῦμα τό ἅγιον (first so in Wis_1:5 Wis_9:17; for χΙγΖωΡ ψεΜηΗ, in Psa_50:13 (), Isa_63:10-11, the Sept. renders by πνεῦμα ἁγιωσύνης), i. e. the Holy Spirit (august, full of majesty, adorable, utterly opposed to all impurity): Mat_1:18; Mat_1:20; Mat_3:11; Mat_12:32; Mat_28:19; Mar_1:8; Mar_3:29; Mar_12:36; Mar_13:11; Luk_1:15; Luk_1:35; Luk_2:25-26; Luk_3:16; Luk_3:22; Luk_4:1; Luk_11:13; Luk_12:10; Luk_12:12; Joh_1:33; Joh_7:39 (L T WH omit; Tr brackets ἅγιον); Joh_14:26; Joh_20:22; Act_1:2; Act_1:5; Act_1:8; Act_1:16; Act_2:33; Act_2:38; Act_4:25 L T Tr WH; (L T WH omit; Tr brackets τό ἅγιον), ; ; Rom_9:1; Rom_14:17; Rom_15:13; Rom_15:16; Rom_15:19 (L Tr WH in brackets); 1Co_6:19; 1Co_12:3; 2Co_6:6; 2Co_13:13 (14); Eph_1:13; 1Th_1:5-6; 2Ti_1:14; Tit_3:5; Heb_2:4; Heb_6:4; Heb_9:8; 1Jn_5:7 Rec.; Jud_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 Eph_2:22), et al.; cf. also Meyer on Gal_5:16; Ellicott on Gal_5:5; Winers Grammar, 122 (116); Buttmann, 89 (78))); τό πνεῦμα τό ἅγιον τοῦ Θεοῦ, Eph_4:30; 1Th_4:8; πνεῦμα Θεοῦ, Rom_8:9; Rom_8:14; τό τοῦ Θεοῦ πνεῦμα, 1Pe_4:14; (τό) πνεῦμα (τοῦ) Θεοῦ, Mat_3:16; Mat_12:18; Mat_12:28; 1Co_2:14; 1Co_3:16; Eph_3:16; 1Jn_4:2; τό πνεῦμα τοῦ Θεοῦ ἡμῶν, 1Co_6:11; τό πνεῦμα τοῦ πατρός, Mat_10:20; πνεῦμα Θεοῦ ζῶντος, 2Co_3:3; τό πνεῦμα τοῦ ἐγείραντος Ἰησοῦν, Rom_8:11; τό πνεῦμα τό ἐκ Θεοῦ (emanating from God and imparted unto men), 1Co_2:12; πνεῦμα and τό πνεῦμα τοῦ κυρίου, i. e. of God, Luk_4:18; Act_5:9 (cf. Act_5:4); ; κυρίου, i. e. of Christ, 2Co_3:17-18 (cf. Buttmann, 343 (295)); τό πνεῦμα Ἰησοῦ, since the same Spirit in a peculiar manner dwelt in Jesus, Act_16:7 (where Rec. omits Ἰησοῦ); Χριστοῦ, Rom_8:9; Ἰησοῦ Χριστοῦ, Php_1:19; τό ἐν τίνι (in one's soul (not WH marginal reading)) πνεῦμα Χριστοῦ, 1Pe_1:11; τό πνεῦμα τοῦ υἱοῦ (τοῦ Θεοῦ), Gal_4:6; simply τό πνεῦμα or πνεῦμα: Mat_4:1; Mat_12:31-32; Mat_22:43; Mar_1:10; Mar_1:12; Luk_2:1; Luk_2:14; Joh_1:32-33; Joh_3:6; Joh_3:8; Joh_3:34; Joh_7:39; Act_2:4; Act_8:29; Act_10:19; Act_11:12; Act_11:28; Act_21:4; Rom_8:6; Rom_8:16; Rom_8:23; Rom_8:26-27; Rom_15:30; 1Co_2:4; 1Co_2:10; 1Co_2:13 (where Rec. adds ἁγίου); ; 2Co_1:22; 2Co_3:6; 2Co_3:8; 2Co_5:5; Gal_3:3; Gal_3:5; Gal_3:14; Gal_4:29; Gal_5:5; Gal_5:17; Gal_5:22; Gal_5:25; Eph_4:3; Eph_5:9 Rec.; ; Php_2:1; 2Th_2:13; 1Ti_4:1; Jas_4:5; 1Pe_1:22 Rec.; 1Jn_3:24; 1Jn_5:6; 1Jn_5:8; Rev_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 (Mat_1:18; Mat_1:20; Luk_1:35), and at his baptism by John it is said to have descended upon Jesus (Mat_3:16; Mar_1:10; Luk_3:22), so that he was perpetually (μένον ἐπ' αὐτόν) filled with it (Joh_1:32-33; cf. Joh_3:34; Mat_12:28; Act_10:38); hence, to its prompting and aid the acts and words of Christ are traced, Mat_4:1; Mat_12:28; Mar_1:12; Luk_4:1; Luk_4:14. After Christ's resurrection it was imparted also to the apostles, Joh_20:22; Act_2:1-47. Subsequently other followers of Christ are related to have received it through faith (Gal_3:2), or by the instrumentality of baptism (Act_2:38; 1Co_12:13) and the laying on of hands (Act_19:5-6), although its reception was in no wise connected with baptism by any magical bond, Act_8:12; Act_8:15; Act_10:44 ff. To its agency are referred all the blessings of the Christian religion, such as regeneration wrought in baptism (Joh_3:5-6; Joh_3:8; Tit_3:5 (but see the commentators on the passages, and references under the word βάπτισμα, 3)); all sanctification (1Co_6:11; hence, ἁγιασμός πνεύματος, 2Th_2:13; 1Pe_1:2); the power of suppressing evil desires and practising holiness (Rom_8:2 ff; Galatians 5:16 ff, 22 ; 1Pe_1:22 (Rec.), etc.); fortitude to undergo with patience all persecutions, losses, trials, for Christ's sake (Mat_10:20; Luk_12:11-12; Rom_8:26); the knowledge of evangelical truth (Joh_14:17; Joh_14:26; Joh_15:26; Joh_16:12-13; 1Co_2:6-16; Eph_3:5) hence, it is called πνεῦμα τῆς ἀληθείας (John the passages cited; 1Jn_4:6), πνεῦμα σοφίας καί ἀποκαλύψεως (Eph_1:17); the sure and joyful hope of a future resurrection, and of eternal blessedness (Rom_5:5; Rom_8:11; 2Co_1:22; 2Co_5:5; Eph_1:13 f); for the Holy Spirit is the seal and pledge of citizenship in the kingdom of God, 2Co_1:22; Eph_1:13. He is present to teach, guide, prompt, restrain, those Christians whose agency God employs in carrying out his counsels: Act_8:29; Act_8:39; Act_10:19; Act_11:12; Act_13:2; Act_13:4; Act_15:28; Act_16:6-7; Act_20:28. He is the author of charisms or special gifts (1Co_12:7 ff; see χάρισμα), prominent among which is the power of prophesying: τά ἐρχόμενα ἀναγγελεῖ, Joh_16:13; hence, τό πνεῦμα τῆς προφητείας (Rev_19:10); and his efficiency in the prophets is called τό πνεῦμα simply (1Th_5:19), and their utterances are introduced with these formulas: τάδε λέγει τό πνεῦμα τό ἅγιον, Act_21:11; τό πνεῦμα λέγει, 1Ti_4:1; Rev_14:13; with ταῖς ἐκκλησίαις added, Rev_2:7; Rev_2:11; Rev_2:17; Rev_2:29; Rev_3:6; Rev_3:13; Rev_3:22. Since the Holy Spirit by his inspiration was the author also of the O. T. Scriptures (2Pe_1:21; 2Ti_3:16), his utterances are cited in the following terms: λέγει or μαρτυρεῖ τό πνεῦμα τό ἅγιον, Heb_3:7; Heb_10:15; τό πνεῦμα τό ἅγιον ἐλάλησε διά Ἠσαΐου, Act_28:25, cf. Act_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 πνεῦμα τό ἅγιον, Luk_11:13; Act_15:8; passive, Rom_5:5; more precisely, ἐκ τοῦ πνεύματος αὐτοῦ, i. e. a portion from his Spirit's fullness (Buttmann, § 132, 7; Winer's Grammar, 366 (343)), 1Jn_4:13; or έ᾿κχειν ἀπό τοῦ πνεύματος αὐτοῦ, Act_2:17-18 (for its entire fullness Christ alone receives, Joh_3:34); men are said, λαμβάνειν πνεῦμα ἅγιον, Joh_20:22; Act_8:15; Act_8:17; Act_8:19; Act_19:2; or τό πνεῦμα ἅγιον, Act_10:47; or τό πνεῦμα τό ἐκ Θεοῦ, 1Co_2:12; or τό πνεῦμα, Gal_3:2, cf. Rom_8:15; πνεῦμα Θεοῦ ἔχειν, 1Co_7:40; πνεῦμα μή ἔχειν, Jud_1:19; πληροῦσθαι πνεύματος ἁγίου, Act_13:52; ἐν πνεύματι, Eph_5:18; πλησθῆναι, πλησθήσεσθαι, πνεύματος ἁγίου, Luk_1:15; Luk_1:41; Luk_1:67; Act_2:4; Act_4:8; Act_4:31; Act_9:17; Act_13:9; πνεύματος ἁγίου πλήρης, Act_6:5; Act_7:55; Act_11:24; πλήρεις πνεύματος (Rec. adds ἁγίου) καί σοφίας, Act_6:3; πνεύματι and πνεύματι Θεοῦ ἄγεσθαι, to be led by the Holy Spirit, Rom_8:14; Gal_5:18; φέρεσθαι ὑπό πνεύματος ἁγίου 2Pe_1:21; the Spirit is said to dwell in the minds of Christians, Rom_8:9; Rom_8:11; 1Co_3:16; 1Co_6:19; 2Ti_1:14; Jas_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 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; Rev_4:2. Dative πνεύματι, by the power and aid of the Spirit, the Spirit prompting, Rom_8:13; Gal_5:5; τῷ πνεύματι τῷ ἁγίῳ, Luk_10:21 L Tr WH; πνεύματι ἁγίῳ, 1Pe_1:12 (where R G T have ἐν πνεύματι ἁγίῳ); πνεύματι Θεοῦ, Php_3:3 L T Tr WH; also ἐν πνεύματι, Eph_2:22; Eph_3:5 (where ἐν πνεύματι must be joined to ἀπεκαλύφθη); ἐν πνεύματι, in the power of the Spirit, possessed and moved by the Spirit, Mat_22:43; Rev_17:3; Rev_21:10; also ἐν τῷ πνεύματι, Luk_2:27; Luk_4:1; ἐν τῷ πνεύματι ἁγίῳ, Luk_10:21 Tdf.; ἐν τῇ δυνάμει τοῦ πνευματου, Luk_4:14; ἐν τῷ πνεύματι τῷ ἁγίῳ εἰπεῖν, Mar_12:36; ἐν πνεύματι (ἁγίῳ) προσεύχεσθαι, Eph_6:18; Jud_1:20; ἐν πνεύματι Θεοῦ λαλεῖν, 1Co_12:3; ἀγάπη ἐν πνεύματι, love which the Spirit begets, Col_1:8; περιτομή ἐν πνεύματι, effected by the Holy Spirit, opposed to γράμματι, the prescription of the written law, Rom_2:29; τύπος γίνου τῶν πιστῶν ἐν πνεῦμα, in the way in which you are governed by the Spirit, 1Ti_4:12 Rec.; (ἐν ἑνί πνεύματι, Eph_2:18); ἡ ἑνότης τοῦ πνεύματος, effected by the Spirit, Eph_4:3; καινότης τοῦ πνευματου, Rom_7:6. τό πνεῦμα 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, Gal_5:17; Gal_5:19; Gal_5:22; (); Rom_8:6; so in the phrases περιπατεῖν κατά πνεῦμα (opposed to κατά σάρκα), Rom_8:1 Rec., 4; οἱ κατά πνεῦμα namely, ὄντες (opposed to οἱ κατά σάρκα ὄντες), those who bear the nature of the Spirit (i. e. οἱ πνευματικοί), Rom_8:5; ἐν πνεύματι εἶναι (opposed to ἐν σαρκί), to be under the power of the Spirit, to be guided by the Spirit, Rom_8:9; πνεύματι (dative of 'norm'; (cf. Buttmann, § 133, 22 b.; Winer's Grammar, 219 (205))) περιπατεῖν (opposed to ἐπιθυμίαν σαρκός τέλειν), Gal_5:16. The Holy Spirit is a δύναμις, and is expressly so called in Luk_24:49, and δύναμις ὑπιστου, Luk_1:35; but we find also πνεῦμα (or πνεῦμα ἅγιον) καί δύναμις, Act_10:38; 1Co_2:4; and ἡ δύναμις τοῦ πνεύματος, Luk_4:14, where πνεῦμα is regarded as the essence, and δύναμις its efficacy; but in 1Th_1:5 ἐν πνεύματι ἁγίῳ is epexegetical of ἐν δυνάμει. In some passages the Holy Spirit is rhetorically represented as a Person ((cf. references below)): Mat_28:19; John 14:16 f, 26 ; Joh_15:26; Joh_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 πνεῦμα, καθώς βούλεται, 1Co_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: εἶπε τό πνεῦμα τίνι, Act_8:29; Act_10:19; Act_11:12; Act_13:4; τό πνεῦμα τό ἅγιον διαμαρτύρεταί μοι, Act_20:23. τό πνεῦμα τό ἅγιον ἔθετο ἐπισκόπους, i. e. not only rendered them fit to discharge the office of bishop, but also exercised such an influence in their election (Act_14:23) that none except fit persons were chosen to the office, Act_20:28; τό πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις in Rom_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 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 ἀντιπίπτειν τῷ πνεύματι τῷ ἁγίῳ, Act_7:51; ἐνυβρίζειν τό πνεῦμα τῆς χάριτος, Heb_10:29. πειράζειν τό πνεῦμα τοῦ κυρίου is applied to those who by falsehood would discover whether men full of the Holy Spirit can be deceived, Act_5:9; by anthropopathism those who disregard decency in their speech are said λύπειν τό πνεῦμα τό ἅγιον, since by that they are taught how they ought to talk, Eph_4:30 (παροξύνειν τό πνεῦμα, Isa_63:10; παραπικραίνειν, Psa_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 τοῦ Θεοῦ, Rev. ( (where Rec.st omit ἁπτα)); Rev_4:5; Rev_5:6 (here L omits; WH brackets ἑπτά), which are said to be ἐνώπιον τοῦ θρόνου τοῦ Θεοῦ (Rev_1:4) are not seven angels, but one and the same divine Spirit manifesting itself in seven energies or operations (which are rhetorically personified, Zec_3:9; Zec_4:6; Zec_4:10); cf. Düsterdieck on Rev_1:4; (Trench, Epistles to the Seven Churches, edition 3, p. 7f). c. by metonymy, πενυμα is used of α. "one in whom a spirit (πνεῦμα) 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": 2Th_2:2; 1Jn_4:2-3; hence, διακρίσεις πνευμάτων, 1Co_12:10; μή παντί πνεύματι πιστεύετε, 1Jn_4:1; δοκιμάζετε τά πνεύματα, εἰ ἐκ τοῦ Θεοῦ ἐστιν, ibid.; πνεύματα πλανᾷ joined with διδασκαλιαι δαιμονίων, 1Ti_4:1. But in the truest and highest sense it is said κύριος τό πνεῦμα ἐστιν, he in whom the entire fullness of the Spirit dwells, and from whom that fullness is diffused through the body of Christian believers, 2Co_3:17. β. 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 πνεῦμα τῆς προφητείας, τῆς σοφίας, etc.), 1Co_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.: τῷ αὐτῷ πνεύματι περιεπατήσαμεν, 2Co_12:18; ἐν πνεύματι ἡλίου, in the same spirit with which Elijah was filled of old, Luk_1:17; τά ῤήματα ... πνεῦμα ἐστιν, exhale a spirit (and fill believers with it), Joh_6:63; οἵου πνεύματος ἐστε ὑμεῖς (what manner of spirit ye are of) viz. a divine spirit, that I have imparted unto you, Luk_9:55 (Rec.; (cf. B. § 132, 11 I.; Winer's Grammar, § 30, 5)); τῷ πνεύματι, ᾧ ἐλάλει, Act_6:10, where see Meyer; πραυ καί ἡσύχιον πνεῦμα, 1Pe_3:4; πνεῦμα πρᾳότητος, such as belongs to the meek, 1Co_4:21; Gal_6:1; τό πνεῦμα τῆς προφητείας, such as characterizes prophecy and by which the prophets are governed, Rev_19:10; τῆς ἀληθείας, σοφίας καί ἀποκαλύψεως, see above, p. 521b middle (Isa_11:2; Deu_34:9; Wis_7:7); τῆς πίστεως, 2Co_4:13; τῆς υἱοθεσίας, such as belongs to sons, Rom_8:15; τῆς ζωῆς ἐν Χριστῷ, of the life which one gets in fellowship with Christ, ibid. 2; δυνάμεως καί ἀγάπης καί σωφρονισμοῦ, 2Ti_1:7; ἕν πνεῦμα εἶναι 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, 1Co_6:17; ἐν ἑνί πνεύματι, by the reception of one Spirit's efficency, 1Co_12:13; εἰς ἕν πνεῦμα, so as to be united into one body filled with one Spirit, ibid. R G; ἕν πνεῦμα ποτίζεσθαι (made to drink of i. e.) imbued with one Spirit, ibid. L T Tr WH (see ποτίζω); ἕν σῶμα καί ἐν πνεῦμα, one (social) body filled and animated by one spirit, Eph_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 πνεῦμα τό ἐνεργουν ἐν τοῖς υἱοῖς τῆς ἀπειθείας (a spirit) that comes from the devil), Eph_2:2; also τό πνεῦμα τοῦ κόσμου, the spirit that actuates the unholy multitude, 1Co_2:12; δουλείας, such as characterizes and governs slaves, Rom_8:15; κατανύξεως, Rom_11:8; δειλίας, 2Ti_1:7; τῆς πλάνης, 1Jn_4:6 (πλανήσεως, Isa_19:14; πορνείας, Hos_4:12; Hos_5:4); τό τοῦ ἀντιχρίστου namely, πνεῦμα, 1Jn_4:3; ἕτερον πνεῦμα λαμβάνειν, i. e. different from the Holy Spirit, 2Co_11:4; τό πνεῦμα τοῦ νως, the governing spirit of the mind, Eph_4:23. Cf. Ackermann, Beiträge zur theol. Würdigung u. Abwägung der Begriffe πνεῦμα, νοῦς, 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.)

πνεῦμα pneuma 379x wind, air in motion, Joh_3:8 ; breath, 2Th_2:8 ; the substance spirit, Joh_3:6 ; a spirit, spiritual being, Joh_4:24 ; Act_23:8-9 ; Heb_1:14 ; a bodiless spirit, specter, Luk_24:37 ; a foul spirit, δαιμόνιον , Mat_8:16 ; Luk_10:20 ; spirit, as a vital principle, Joh_6:63 ; 1Co_15:45 ; the human spirit, the soul, Mat_26:41 ; Mat_27:50 ; Act_7:59 ; 1Co_7:34 ; Jas_2:26 ; the spirit as the seat of thought and feeling, the mind, Mar_8:12 ; Act_19:21 ; spirit, mental frame, 1Co_4:21 ; 1Pe_3:4 ; a characteristic spirit, an influential principle, Luk_9:55 ; 1Co_2:12 ; 2Ti_1:7 ; a pervading influence, Rom_11:8 ; spirit, frame of mind, as distinguished from outward circumstances and action, Mat_5:3 ; spirit as distinguished from outward show and form. Joh_4:23 ; spirit, a divinely bestowed spiritual frame, characteristic of true believers, Rom_8:4 ; Jud_1:19 ; spirit, latent spiritual import, spiritual significance, as distinguished from the mere letter, Rom_2:29 ; Rom_7:6 ; 2Co_3:6 ; 2Co_3:17 ; 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, Mat_3:16 ; Mat_12:31 ; Joh_1:32-33 ; a gift of the Holy Spirit, Joh_7:39 ; Act_19:2 ; 1Co_14:12 ; an operation or influence of the Holy Spirit, 1Co_12:3 ; a spiritual influence, an inspiration, Mat_22:43 ; Luk_2:27 ; Eph_1:17 ; a professedly divine communication, or, a professed possessor of a spiritual communication, 1Co_12:10 ; 2Th_2:2 ; 1Jn_4:1-3 spirit.

τνεῦμα , -τος , τό ( <πνέω ), [in LXX chiefly and very freq . for H7307 ;] 1. of air in motion; (a) wind : Joh_3:8 ; pl ., Heb_1:7 ( LXX ); (b) breath : Papyri ζωῆς , Rev_11:11 ; Papyri τοῦ στοματος , fig ., 2Th_2:8 ( cf. Psa_33:6 ). 2. Of the vital principle, the spirit ( Arist ., Polyb ., al. ) : Luk_8:55 , Joh_19:30 , Act_7:59 , al. ; opp . to σάρξ , Mat_26:41 , Mar_14:3 S, 1Co_5:5 , al. ; to σώμα , Rom_8:10 , 1Co_6:17 ; 1Co_7:34 , 1Pe_4:6 ; to ψυχή , Php_1:27 , Heb_4:12 ; τὸ Papyri καὶ ἡ ψ . καὶ τ . σῶμα , 1Th_5:23 ( M , Th ., in l ); dat ., τῷ Papyri, in spirit , Mar_2:8 ; Mar_8:12 , Joh_11:33 ; Joh_13:21 , Act_18:25 , Rom_12:11 , 1Co_7:34 , 1Pe_3:18 , al. ; of the human spirit of Christ, Rom_1:4 , 1Ti_3:16 . 3. spirit , i.e . frame of mind, disposition, influence : Luk_1:17 , Rom_8:15 , 1Co_4:21 , Gal_6:1 , Eph_2:2 , 2Ti_1:7 , 1Jn_4:6 , al. 4. An incorporeal being, a spirit: Luk_24:37 ; Luk_24:39 , Act_23:8 ; Papyri ὁ θεός , God is spirit , Joh_4:24 ; πατὴρ τῶν Papyri, Heb_12:9 ; of disembodied human beings, Heb_12:23 , 1Pe_3:19 ( ICC , in l ; DB , iii, 795); of angels, Heb_1:14 ; of demons or evil spirits, Mat_8:16 , Mar_9:20 , Luk_9:39 , al. ; Papyri πύθωνα , Act_16:16 ; πνεύματα δαιμονίων , Rev_16:14 ; Papyri δαιμονίου ἀκαθάρτου , Luk_4:33 ; Papyri ἀσθενείας (B1„ § 35, 5), Luk_13:11 ; Papyri ἀκάθαρτον , Mat_10:1 , Mar_1:23 , Luk_4:36 , Act_5:16 ; Papyri ἄλαλον (καὶ κωφόν ), Mar_9:17 ; Mar_9:25 ; πονηρόν , Luk_7:21 , Act_19:12 , al. 5. Of the Holy Spirit , Papyri ἅγιον , τὸ ἅ . Papyri, τὸ Papyri τὸ ἅ ., τὸ Papyri, Papyri (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 , 151.5; Bl., § 46, 7) : anarth., Mat_1:18 ; Mat_3:11 ; Mat_3:16 ; Mat_4:1 Mar_1:8 ( Swete , in l ), ib . Mar_1:10 , Luk_1:15 , Joh_7:39 , Act_19:2 , Rom_5:5 , 1Co_2:4 , al. ; c . art., Mat_4:1 ; Mat_12:31-32 Mar_1:10 ; Mar_3:29 , Luk_2:26 , Joh_7:39 ; Joh_14:26 , Act_4:31 ; Act_5:3 , Rom_8:16 , al. ; (τὸ ) Papyri (τοῦ ) θεοῦ , Mat_3:16 , Rom_8:9 , Eph_3:16 ; Eph_3:1-21 :1Jn_4:2 , al. ; τὸ Papyri τ . πατρός , Mat_10:20 ; Papyri θεοῦ , ζῶντος , 2Co_3:3 ; (τὸ ) Papyri τοῦ κυρίου , Luk_4:18 , Act_5:9 ; Act_8:39 ; τὸ Papyri Ἰησοῦ , Act_16:7 ; Χριστοῦ , Rom_8:9 ; Ἰησοῦ Χριστοῦ , Php_1:19 ; τὸ Papyri τ . ἀληθείας , Joh_15:26 ; Joh_16:13 ; Joh_16:1-33 :1Jn_4:6 ; λέγει (μαρτυρεῖ ) τὸ Papyri (τὸ ἅγιον ), Act_21:11 ; Act_28:25 , 1Ti_4:1 , Heb_3:7 ; Heb_10:15 , Rev_14:13 ; seq . τ . ἐκκλησίαις , Rev_2:7 ; Rev_2:14 ; Rev_2:17 ; Rev_2:29 ; Rev_3:6 ; Rev_3:13 ; Rev_3:22 ; ἐν τ . Papyri, Luk_2:27 ; κατὰ πνεῦμα , Rom_8:4-5 ; ἐξ ὕδατος καὶ Papyri, Joh_3:5 ; διὰ πνεύματος αἰωνίου , Heb_9:14 ; ἐν ἁγιασμῷ πνεύματος , 2Th_2:13 , 1Pe_1:2 ; ἓν Papyri, 1Co_12:13 , Eph_2:18 ; Eph_4:4 ; ὁ δὲ κύριος τὸ Papyri ἐστιν , 2Co_3:17 ; of that which is effected or governed by the Spirit, opp . to γράμμα , Rom_2:29 ; Rom_7:6 , 2Co_3:6 . SYN.: νοῦς G3563 , which in NT is contrasted with Papyri as "the action of the understanding in man with that of the spiritual or ecstatic im\-pulse" ( DB , iv, 612); ψυχή G5590 -the usual term in cl . psychology-in NT, "expresses man as apart from God, a separate individual. Papyri expresses man as drawing his life from God" ( DB , 1-vol., 872).

πνεῦμα [page 521] 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. 904 .7 (v/A.D.), where a certain Flavius petitions a praeses on the ground ὡς λοιπὸν εἰς αὐτὸ τὸ τῆς σωτηρίας πνεῦμα δυστυχῖν με , so that at last the very breath of my life is in danger (Edd.). In P Leid W xxiii. 2 (ii/iii A.D.) (= II. p. 157) reference is made to a book which περιέχει γέννησιν πνεύματος , πυρὸς καὶ σκότο (= ου )ς , contains the creation of spirit, fire and darkness. The same document xviii. 4 shows οὐ ἀντιτάξεταί μοι πᾶν πνεῦμα , οὐ δαιμόνιον , οὐ συνάτ (= άντ )ημα . Reminiscent of LXX Num_16:22 ; Num_27:16 , is the Jewish prayer for vengeance from Rheneia, Syll 816 (= .3 1181) .2 , which opens ἐπικαλοῦμαι καὶ ἀξιῶ τὸν θεὸν τὸν ὕψιστον , τὸν κύριον τῶν πνευμάτων καὶ πάσης σαρκός : see Deissmann s commentary in LAE , p. 423 ff., and cf. Wόnsch AF p. 15 .7 (iii/A.D.) ὁρκίζω 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 , π̣ν̣(εῦμ )α μεμισι (= η )μένον , Χ (ριστό )ς σε διώκει· προέλαβέν σε ὁ υἱὸς τοῦ θ (εο )ῦ καὶ τὸ πν (εῦμ )α τὸ ἅγιον , Fly, hateful spirit! Christ pursues thee; the Son of God and the Holy Spirit have outstripped thee (Ed.) : cf. the Christian amulet P Iand 6 .10 (v/vi A.D.) directed π̣ρὸς π̣α̣ν ̣ἀ̣κ̣α̣θαρτον πν (εῦμ )α , the familiar phrase of the Gospels. To the injunction in the magic P Osl 1 .160 f. (iv/A.D.) φυλακτή [ρι ]ον περιπόη ( l. περιπόει ), do you put round yourself an amulet, there are added the words ἀλλὰ κρατί (= εί )σθω τῷ πνεύμ̣α̣τι , 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 46 .384 (iv/A.D.) (= I. p. 77) γράψον τὸν λό (γον ) εἰς χάρτ (ην ) ἱερατικὸν καὶ εἰς φῦσαν χήνειαν . . . καὶ ἔνθες εἰς τὸ ζῴδ (ιον ) ἐνπνευματώσεως εἵνεκεν ( in order to fill it with πνεῦμα , i.e. spirit and life). The trichotomy with which Paul has familiarized us in 1Th_5:23 (cf. Milligan ad l. ) meets us in the Christian P Oxy VIII. 1161 .6 (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 π̣ν̣(εύματ )[[ι̣]] πν (εύματι ), 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 JTS ii. p. 273 f. Reference should be made to the classical discussion of πνεῦμα by Burton Galatians (in ICC ), p. 486 ff.

πνεῦμα πνεῦμα, ατος, τό, [Etym: πνέω] "a blowing", πνεύματα ἀνέμων Hdt. , Aesch. : alone, "a wind, blast", Trag. , etc. metaph., θαλερωτέρῳ πν. with more genial "breeze or influence", Aesch. ; λύσσης πν. μάργῳ id=Aesch. ; πν. ταὐτὸν οὔποτ᾽ ἐν ἀνδράσιν φίλοις βέβηκεν "the wind" is constantly changing even among friends, Soph. like Lat. spiritus or "anima, breathed air, breath", Aesch. ; πν. βίου "the breath" of life, id=Aesch. ; πν. ἀθροίζειν to collect "breath", Eur. ; πν. ἀφιέναι, ἀνιέναι, μεθιέναι to give up "the ghost", id=Eur. ; πνεύματος διαρροαί the wind-pipe, id=Eur. "that is breathed forth, odour, scent", id=Eur. "spirit", Lat. afflatus, Anth. : "inspiration", NTest. "the spirit" of man, id=NTest. "a spirit;" in NTest. of "the Holy Spirit", τὸ Πνεῦμα, Πν. ἅγιον:— also of "angels", id=NTest. :—of "evil spirits", id=NTest.

πνεῦμα, -τος, τό, [in LXX chiefly and very frequently for רוּחַ ;] __1. of air in motion; __(a) wind: Jhn.3:8; pl., Heb.1:7 (LXX); __(b) breath: π. ζωῆς, Rev.11:11; π. τοῦ στόματος, figuratively, 2Th.2:8 (cf. Ps 32 (33)6). __2. Of the vital principle, the spirit (Arist., Polyb., al.): Luk.8:55, Jhn.19:30, Act.7:59, al.; opposite to σάρξ, Mat.26:41, Mrk.14:38, 1Co.5:5, al.; to σῶμα, Rom.8:10, 1Co.6:17 7:34, 1Pe.4:6; to ψυχή, Php.1:27, Heb.4:12; τὸ π. καὶ ἡ ψ. καὶ τ. σῶμα, 1Th.5:23 (M, Th., in l.); dative, τῷ π., in spirit, Mrk.2:8 8:12, Jhn.11:33 13:21, Act.18:25, Rom.12:11, 1Co.7:34, 1Pe.3:18, al.; of the human spirit of Christ, Rom.1:4, 1Ti.3:16. __3. spirit, i.e. frame of mind, disposition, influence: Luk.1:17, Rom.8:15, 1Co.4:21, Gal 6:1, Eph.2:2, 2Ti.1:7, 1Jn.4:6, al. __4. An incorporeal being, a spirit: Luk.24:37, 39 Act.23:8; π. ὁ θεός, God is spirit, Jhn.4:24; πατὴρ τῶν π., Heb.12:9; of disembodied human beings, Heb.12:23, 1Pe.3:19 (ICC, in l.; DB, iii, 795); of angels. Heb.1:14; of demons or evil spirits, Mat.8:16, Mrk.9:20, Luk.9:39, al.; π. πύθυωνα, Act.16:16; πνεύματα δαιμονίων, Rev.16:14; π. δαιμονίου ἀκαθάρτου, Luk.4:33; π. ἀσθενείας (Bl., §35, 5), Luk.13:11; π. ἀκάθαρτον, Mat.10:1, Mrk.1:23, Luk.4:36, Act.5:16; π. ἄλαλον (καὶ κωφόν), Mrk.9:17, 25; πονηρόν, Luk.7:21, Act.19:12, al. __5. 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; see WM, 151:5; Bl., §46, 7): anarth., Mat.1:18 3:11, 16 4:1, Mrk.1:8 (Swete, in l.), ib.10, Luk.1:15, Jhn.7:39, Act.19:2, Rom.5:5, 1Co.2:4, al.; with art., Mat.4:1 12:31, 32 Mrk.1:10 3:29, Luk.2:26, Jhn.7:36 14:26, Act.4:31 5:3, Rom.8:16, al.; (τὸ) π. (τοῦ) θεοῦ, Mat.3:16, Rom.8:9, Eph.3:16, 1Jn.4:2, al.; τὸ π. τ. πατρός, Mat.10:20; π. θεοῦ ζῶντος, 2Co.3:3; (τὸ) π. τοῦ κυρίου, Luk.4:18, Act.5:9 8:39; τὸ π. Ἰησοῦ, Act.16:7; Χριστοῦ, Rom.8:9; Ἰησοῦ Χριστοῦ, Php.1:19; τὸ π. τ. ἀληθείας, Jhn.15:26 16:13, 1Jn.4:6; λείγει (μαρτυρεῖ) τὸ π. (τὸ ἅγιον), Act.21:11 28:25, 1Ti.4:1, Heb.3:7 10:15, Rev.14:13; before τ. ἐκκλησίαις, Rev.2:7, 11 17, 29, 3:6, 12, 22; ἐν τ. π., Luk.2:27; κατὰ πνεῦμα, Rom.8:4, 5; ἐξ ὕδατος καὶ π., Jhn.3:5, διὰ πνεύματος αἰωνίου, Heb.9:14; ἐν ἁγιασμῷ πνεύματος, 2Th.2:13, 1Pe.1:2; ἓν π., 1Co.12:13, Eph.2:18 4:4; ὁ δὲ κύριος τὸ π. ἐστιν, 2Co.3:17; of that which is effected or governed by the Spirit, opposite to γράμμα, Rom.2:29 7:6, 2Co.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). (AS)