Spiral also came the Latin spirare, meaning to breathe. ; Jude 1:20; other examples will be given below in the phrases; (on the use and the omission of the article, see Fritzsche, Ep. As for movement, it is clear that breathing and in general the process of cooling takes its rise here, and that nature has supplied both breathing and the power of cooling by moisture with a view to the conservation of the heat in that part. ; , Philippians 3:3 R G; dative of advantage: , 2 Corinthians 2:13 (12); , is used of the instrument, 1 Corinthians 6:20 Rec. ; ( , 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. WebIn the polytonic orthography of Ancient Greek, the rough breathing (Ancient Greek: , romanized: das pnema or dasea; Latin: spritus asper) character is a diacritical mark used to indicate the presence of an /h/ sound before a ; ( , 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. (703a56). b. , Rev. Geist. "when it contracts it is without force, and one and the same cause gives it force and enables it to thrust." Strong's Exhaustive Concordancespirit, ghostFrom pneo; a current of air, i.e. Ackermann, Beitrge zur theol. Cf. 5. universally, "the disposition or influence which fills and governs the soul of anyone; the efficient source of any power, affection, emotion, desire," etc. verb. 1840; Chr. This beautiful and ancient symbol works well as a standalone image and is often tattooed by itself in simple black ink. greek symbol for breathe. Combinations of sounds = h i gh; = h ow ; = w eigh ; = b oy ; = b oo ; in the combination , pronounce each breath (phonology) breathing life spirit, soul spiritual being: spirit, angel inspiration (often divine inspiration), genius (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit -- ghost, life, spirit(-ual, -ually), mind. 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. 1840f, included in his Nova opuscula academica (Turici, 1846), p. 233ff; Kahnis, Die Lehre v. hiel. Combinations of sounds = h i gh; = h ow ; = w eigh ; = b oy ; = b oo ; in the combination , pronounce each b. i. 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. : , 2 Corinthians 12:18; , in the same spirit with which Elijah was filled of old, Luke 1:17; , exhale a spirit (and fill believers with it), John 6:63; (what manner of spirit ye are of) viz. 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. The Stoics developed the theory even more and applied it to the functions of the body. ; (cf. Isaiah 11:4); , the breath of life, Revelation 11:11 (Genesis 6:17, cf. Chr. ; cf. Greek Translation. 7 [ET])). The "connate pneuma" (symphuton pneuma) of Aristotle is the warm mobile "air" that plays many roles in Aristotle's biological texts. ); , 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. 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. verb. In ancient times, one believed that nasal breathing was breathing into the soul in order to increase ones Universal Life Force or Prana; the shadows of individuals did not constitute an exception WebThere are three major types of breathe tattoos. ( (where Rec.st omit )); Revelation 4:5; Revelation 5:6 (here L omits; WH brackets ), which are said to be (Revelation 1:4) are not seven angels, but one and the same divine Spirit manifesting itself in seven energies or operations (which are rhetorically personified, Zechariah 3:9; Zechariah 4:6, 10); cf. B. Part of Speech: Noun, Feminine. Transliteration: psuch. Breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. [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. The various curves of this symbol represent waking consciousness, dreaming, and deep sleep. i. (Glasgow, 1883); and references in B. D. (especially Amos edition) and Dict. ; joined with , 1 Timothy 4:1. (Halle, 1847); an anonymous publication (by Prince Ludwig Solms Lich, entitled) Die biblische Bedeutung des Wortes Geist. (Glasgow, 1883); and references in B. D. (especially Amos edition) and Dict. Combinations of sounds = h i gh; = h ow ; = w eigh ; = b oy ; = b oo ; in the combination , pronounce each Cf. Pneumatology: The Holy Spirit. Both retain a suggestion of their evident etymology. 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. Part i. Strasb. ), etc. The most frequent meaning (translation) of 4151 (pnema) in the NT is "spirit" ("Spirit"). In Stoic philosophy, pneuma is the concept of the "breath of life," a mixture of the elements air (in motion) and fire (as warmth). ), 1 Corinthians 14:12. (Giessen, 1862); H. H. Wendt, Die Begriffe Fleisch u. Geist im Biblical Sprachgebrauch. a divine spirit, that I have imparted unto you, Luke 9:55 (Rec. 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. see GREEK pneo see GREEK psuche Forms and Transliterations pneuma pnema pnem pneumasi pnemasi pneumasin pnemasin pneumata pnemata pneumati pnemati pnemat pneumaton pneumatn pneumton pneumtn pneumatos pnematos pnematsLinksInterlinear Greek Interlinear Hebrew Strong's Numbers Englishman's Greek Concordance Englishman's Hebrew Concordance Parallel Texts, b. , Rev. anapno respire. But in the truest and highest sense it is said , he in whom the entire fullness of the Spirit dwells, and from whom that fullness is diffused through the body of Christian believers, 2 Corinthians 3:17. . the plural denotes the various modes and gifts by which the Holy Spirit shows itself operative in those in whom it dwells (such as , , etc. Wrdigung u. Abwgung der Begriffe , , u. Geist, in the Theol. Language links are at the top of the page across from the title. Buttmann, 133, 22 b.; Winer's Grammar, 219 (205))) (opposed to ), Galatians 5:16. 279ff; Edersheim, Jesus the Messiah, Appendix xvi. under the phrase, Holy Ghost). 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. 46, 6 [ET]; Hermas, sim. d. N. Test. 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. In some passages the Holy Spirit is rhetorically represented as a Person ((cf. of Christ. Buttmann, 343 (295)); , since the same Spirit in a peculiar manner dwelt in Jesus, Acts 16:7 (where Rec. Geiste; Fritzsche, Nova opuscc. Ruach or Breath. 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. ; ( , 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. (Giessen, 1862); H. H. Wendt, Die Begriffe Fleisch u. Geist im Biblical Sprachgebrauch. : , 2 Corinthians 12:18; , in the same spirit with which Elijah was filled of old, Luke 1:17; , exhale a spirit (and fill believers with it), John 6:63; (what manner of spirit ye are of) viz. Breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. 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. Wetstein, N. T. i. ; Jude 1:20; other examples will be given below in the phrases; (on the use and the omission of the article, see Fritzsche, Ep. Strong's Exhaustive Concordancespirit, ghostFrom pneo; a current of air, i.e. Biog., as above, 4 a. at the end.) Grimm, Institutio theologiae dogmaticae, 131; (Weiss, Biblical Theol. 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. Only the context however determines which sense(s) is meant. (Gotha, 1878); (Cremer, in Herzog edition 2, under the phrase, Geist des Menschen; G. L. Hahn, Theol. ", In ancient Greek medicine, pneuma is the form of circulating air necessary for the systemic functioning of vital organs. has ) , who incites and directs the souls of the prophets, Revelation 22:6, where cf. Everything dries up and becomes cold at the approach of death.[29]. )), 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. ; 1 John 3:24; 1 John 5:6, 8; Revelation 22:17. )), 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. The symbol was included in the Vedas, the most ancient Hindu Scriptures, and it refers to the breath of the universe, thought to be its original sound. Isaiah 11:4); , the breath of life, Revelation 11:11 (Genesis 6:17, cf. (Schmidt, chapter 55, 7; Trench, lxxiii.)) 9, 13, 18 [ET]; Ignatius ad Magn. 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. ; often in Greek writings). d. N. Test. Only the context however determines which sense(s) is meant. 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. Biog. 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 ). 9, 13, 18 [ET]; Ignatius ad Magn. (Cunningham Lects., 7th Series, 1880); Dickson, St. Paul's use of the terms Flesh and Spirit. b. a human soul that has left the body ((Babrius 122, 8)): plural (Latinmanes), Hebrews 12:23; 1 Peter 3:19. c. a spirit higher than man but lower than God, i. e. an angel: plural Hebrews 1:14; used of demons, or evil spirits, who were conceived of as inhabiting the bodies of men: (Mark 9:20); Luke 9:39; Acts 16:18; plural, Matthew 8:16; Matthew 12:45; Luke 10:20; Luke 11:26; or , Acts 16:16; , Revelation 16:14; , Luke 4:33 (see , 2); , causing infirmity, Luke 13:11; , Matthew 10:1; Matthew 12:43; Mark 1:23, 26, 27; Mark 3:11, 30; Mark 5:2, 8, 13; Mark 6:7; Mark 7:25; Mark 9:25; Luke 4:36; Luke 6:18; Luke 8:29; Luke 9:42; Luke 11:24, 26; Acts 5:16; Acts 8:7; Revelation 16:13; Revelation 18:2; , (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. Geiste; Fritzsche, Nova opuscc. of Christ. Find more words! 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. of Christ. 149ff; J. Laidlaw, The Bible Doctrine of Man. After Christ's resurrection it was imparted also to the apostles, John 20:22; Acts 2. 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. 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. 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. "Since it is impossible to make any movement, or do any action without strength, and the holding of the breath produces strength" 456a17. Heat and dryness give rise to acute diseases, cold and moisture produce phlegmatic affections, cold and dryness give rise to melancholy. 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. (Giessen, 1862); H. H. Wendt, Die Begriffe Fleisch u. Geist im Biblical Sprachgebrauch. the dative is used to denote the seat (locality) where one does or suffers something, like our in spirit: , Mark 2:8; , Mark 8:12; , John 11:33; , John 13:21; , Acts 18:25; Romans 12:11; , Luke 10:21 (but L T Tr WH here add ); the dative of respect: 1 Corinthians 5:3; Colossians 2:5; 1 Peter 4:6; , Luke 1:80; Luke 2:40 Rec. Ackermann, Beitrge zur theol. Fritzsche, Nova opuscc., p. 239), John 6:63. the rational spirit, the power by which a human being feels, thinks, wills, decides; the soul: , 1 Corinthians 2:11; opposed to (which see (especially 2 a. Strong's Exhaustive Concordancespirit, ghostFrom pneo; a current of air, i.e. ; , 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. The Hebrew counterpart (rach) has the same range of meaning as 4151 (pnema), i.e. Grimm, Institutio theologiae dogmaticae, 131; (Weiss, Biblical Theol. 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. There are three grades or kinds of pneuma, depending on their proportion of fire and air. WebOriginal Word: , , . 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 ). This inborn spirit is used to explain desire (orexis), which is classified as the "central origin (to meson), which moves by being itself moved."
greek symbol for breathe