Ruach in Hebrew is spelled Reysh, vav, and chet. Subsequently other followers of Christ are related to have received it through faith (Galatians 3:2), or by the instrumentality of baptism (Acts 2:38; 1 Corinthians 12:13) and the laying on of hands (Acts 19:5, 6), although its reception was in no wise connected with baptism by any magical bond, Acts 8:12, 15; Acts 10:44ff. (Halle, 1847); an anonymous publication (by Prince Ludwig Solms Lich, entitled) Die biblische Bedeutung des Wortes Geist. ), 1 Corinthians 14:12. Ruach in Hebrew is spelled Reysh, vav, and chet. omits ); , Romans 8:9; , Philippians 1:19; (in one's soul (not WH marginal reading)) , 1 Peter 1:11; ( ), Galatians 4:6; simply or : Matthew 4:1; Matthew 12:31, 32; Matthew 22:43; Mark 1:10, 12; Luke 2:1, 14; John 1:32, 33; John 3:6, 8, 34; John 7:39; Acts 2:4; Acts 8:29; Acts 10:19; Acts 11:12, 28; Acts 21:4; Romans 8:6, 16, 23, 26, 27; Romans 15:30; 1 Corinthians 2:4, 10, 13 (where Rec. The Sanskrit symbol for breathe. Those who strive against the sanctifying impulses of the Holy Spirit are said , Acts 7:51; , Hebrews 10:29. is applied to those who by falsehood would discover whether men full of the Holy Spirit can be deceived, Acts 5:9; by anthropopathism those who disregard decency in their speech are said , since by that they are taught how they ought to talk, Ephesians 4:30 ( , Isaiah 63:10; , Psalm 105:33 ()). He is the author of charisms or special gifts (1 Corinthians 12:7ff; see ), prominent among which is the power of prophesying: , John 16:13; hence, (Revelation 19:10); and his efficiency in the prophets is called simply (1 Thessalonians 5:19), and their utterances are introduced with these formulas: , Acts 21:11; , 1 Timothy 4:1; Revelation 14:13; with added, Revelation 2:7, 11, 17, 29; Revelation 3:6, 13, 22. Clement of Rome, 1 Cor. 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. (Glasgow, 1883); and references in B. D. (especially Amos edition) and Dict. Breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. Part of Speech: Noun, Feminine. Greek, after all, was a different language from English, and certain nuances of pronunciation were regarded as more vital than others by the Greeks. Pneumatology: The Holy Spirit. 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. Aether is the god of the upper air, the purest, finest air that the gods breathe. 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. 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 ). Part i. From Fritzsche, De Spiritu Sancto commentatio exegetica et dogmatica, 4 Pts. Strong's Exhaustive Concordancespirit, ghostFrom pneo; a current of air, i.e. (Glasgow, 1883); and references in B. D. (especially Amos edition) and Dict. The pneuma, inhaled from the outside air, rushes through the arteries till it reaches the various centres, especially the brain and the heart, and there causes thought and organic movement.[23]. Wrdigung u. Abwgung der Begriffe , , u. Geist, in the Theol. c. by metonymy, is used of . Acts 1:16. 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. Buttmann, 133, 22 b.; Winer's Grammar, 219 (205))) (opposed to ), Galatians 5:16. of Christ. From among the great number of other phrases referring to the Holy Spirit the following seem to be noteworthy here: God is said , Luke 11:13; Acts 15:8; passive, Romans 5:5; more precisely, , i. e. a portion from his Spirit's fullness (Buttmann, 132, 7; Winer's Grammar, 366 (343)), 1 John 4:13; or , Acts 2:17, 18 (for its entire fullness Christ alone receives, John 3:34); men are said, , John 20:22; Acts 8:15, 17, 19; Acts 19:2; or , Acts 10:47; or , 1 Corinthians 2:12; or , Galatians 3:2, cf. ); , 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. Like fire, this intelligent 'spirit' was imagined as a tenuous substance akin to a current of air or breath, but essentially possessing the quality of warmth; it was immanent in the universe as God, and in man as the soul and life-giving principle.[9]. 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. ; see etc. 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. ", In ancient Greek medicine, pneuma is the form of circulating air necessary for the systemic functioning of vital organs. ); fortitude to undergo with patience all persecutions, losses, trials, for Christ's sake (Matthew 10:20; Luke 12:11, 12; Romans 8:26); the knowledge of evangelical truth (John 14:17, 26; John 15:26; John 16:12, 13; 1 Corinthians 2:6-16; Ephesians 3:5) hence, it is called (John the passages cited; 1 John 4:6), (Ephesians 1:17); the sure and joyful hope of a future resurrection, and of eternal blessedness (Romans 5:5; Romans 8:11; 2 Corinthians 1:22; 2 Corinthians 5:5; Ephesians 1:13f); for the Holy Spirit is the seal and pledge of citizenship in the kingdom of God, 2 Corinthians 1:22; Ephesians 1:13. 155 (and Index under the phrase, 'Geist Gottes,' 'Spirit of God') Kahnis, Lehre vom Heil. ; Jude 1:20; other examples will be given below in the phrases; (on the use and the omission of the article, see Fritzsche, Ep. ; joined with , 1 Timothy 4:1. (it is surely better to take here locally, of the 'sphere' (Winer's Grammar, 386 (362), cf. Geiste; Fritzsche, Nova opuscc. Dsterdieck. Much of the pronunciation of Classical Greek is conjectural, but we have reasonable ideas on how the language was pronounced. Studien und Kritiken for 1839, p. 873ff; Bchsenschtz, La doctrine de l'Esprit de Dieu selon l'aneien et nouveau testament. ( and seem to have been in the main coincident terms; but became the more poetic. Strong's Exhaustive Concordancespirit, ghostFrom pneo; a current of air, i.e. R G; (made to drink of i. e.) imbued with one Spirit, ibid. Strasb. 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. ; , Luke 4:14; , Mark 12:36; () , Ephesians 6:18; Jude 1:20; , 1 Corinthians 12:3; , love which the Spirit begets, Colossians 1:8; , effected by the Holy Spirit, opposed to , the prescription of the written law, Romans 2:29; , in the way in which you are governed by the Spirit, 1 Timothy 4:12 Rec. Biog. Everything dries up and becomes cold at the approach of death.[29]. From Fritzsche, De Spiritu Sancto commentatio exegetica et dogmatica, 4 Pts. Benso, "The Breathing of the Air," p. 14. 46, etc.). [27] Although the Pneumatici attributed the majority of diseases to the pneuma,[28] they nevertheless paid attention to the mixture of the elements. Sir. ), etc. d. N. Test. (Halle, 1847); an anonymous publication (by Prince Ludwig Solms Lich, entitled) Die biblische Bedeutung des Wortes Geist. Plato and Aristotle had already laid the foundations of the doctrine of pneuma, for which, Aristotle was the first to describe the ways in which the pneuma is introduced into the body and the sanguineous system. ), etc. Geiste; Fritzsche, Nova opuscc. a divine spirit, that I have imparted unto you, Luke 9:55 (Rec. Since the Holy Spirit by his inspiration was the author also of the O. T. Scriptures (2 Peter 1:21; 2 Timothy 3:16), his utterances are cited in the following terms: or , Hebrews 3:7; Hebrews 10:15; , Acts 28:25, cf. ; , 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. 2. the spirit, i. e. the vital principle by which the body is animated ((Aristotle, Polybius, Plutarch, others; see below)): Luke 8:55; Luke 23:46; John 19:30; Acts 7:59; Revelation 13:15 (here R. V. breath); , to breathe out the spirit, to expire, Matthew 27:50 cf. 132, 11 I.; Winer's Grammar, 30, 5)); , , Acts 6:10, where see Meyer; , 1 Peter 3:4; , such as belongs to the meek, 1 Corinthians 4:21; Galatians 6:1; , such as characterizes prophecy and by which the prophets are governed, Revelation 19:10; , , see above, p. 521b middle (Isaiah 11:2; Deuteronomy 34:9; Wis. 7:7); , 2 Corinthians 4:13; , such as belongs to sons, Romans 8:15; , of the life which one gets in fellowship with Christ, ibid. Reysh is the picture of the head, which means master, or leader. Buttmann, 343 (295)); , since the same Spirit in a peculiar manner dwelt in Jesus, Acts 16:7 (where Rec. In some passages the Holy Spirit is rhetorically represented as a Person ((cf. Studien und Kritiken for 1839, p. 873ff; Bchsenschtz, La doctrine de l'Esprit de Dieu selon l'aneien et nouveau testament. Simple lettering. The inborn pneuma is, likewise, tethered to the soul, or as he says here, tn arche tn psuchikn, "the origin of the soul," the soul as the center of causality. Hal. 5f); quis rer. ; , 1 at the end and 2 d.; b.; , a. Dsterdieck. ); fortitude to undergo with patience all persecutions, losses, trials, for Christ's sake (Matthew 10:20; Luke 12:11, 12; Romans 8:26); the knowledge of evangelical truth (John 14:17, 26; John 15:26; John 16:12, 13; 1 Corinthians 2:6-16; Ephesians 3:5) hence, it is called (John the passages cited; 1 John 4:6), (Ephesians 1:17); the sure and joyful hope of a future resurrection, and of eternal blessedness (Romans 5:5; Romans 8:11; 2 Corinthians 1:22; 2 Corinthians 5:5; Ephesians 1:13f); for the Holy Spirit is the seal and pledge of citizenship in the kingdom of God, 2 Corinthians 1:22; Ephesians 1:13. 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. In particular: Another Stoic concept which offered inspiration to the Church was that of 'divine Spirit'. The various curves of this symbol represent waking consciousness, dreaming, and deep sleep. references below)): Matthew 28:19; John 14:16f, 26; John 15:26; John 16:13-15 (in which passages from John the personification was suggested by the fact that the Holy Spirit was about to assume with the apostles the place of a person, namely of Christ); , , 1 Corinthians 12:11; what anyone through the help of the Holy Spirit has come to understand or decide upon is said to have been spoken to him by the Holy Spirit: , Acts 8:29; Acts 10:19; Acts 11:12; Acts 13:4; , Acts 20:23. , i. e. not only rendered them fit to discharge the office of bishop, but also exercised such an influence in their election (Acts 14:23) that none except fit persons were chosen to the office, Acts 20:28; in Romans 8:26 means, as the whole context shows, nothing other than this: 'although we have no very definite conception of what we desire ( ), and cannot state it in fit language ( ) in our prayer but only disclose it by inarticulate groanings, yet God receives these groanings as acceptable prayers inasmuch as they come from a soul full of the Holy Spirit.' Chr. 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. This beautiful and ancient symbol works well as a standalone image and is often tattooed by itself in simple black ink. ; (cf. 1840; Chr. The union of heat and moisture was the most suitable for the preservation of health. Breath is prana, and Om is the symbol of breath in ancient Indian Sanskrit. Cf. ), 1 Corinthians 14:12. ); , 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. (Halle, 1847); an anonymous publication (by Prince Ludwig Solms Lich, entitled) Die biblische Bedeutung des Wortes Geist. Ruach or Breath. a divine spirit, that I have imparted unto you, Luke 9:55 (Rec. WebPneuma () is an ancient Greek word for "breath", and in a religious context for "spirit" or "soul". Clement of Rome, 1 Cor. To symbolize Hermes speed, a pair of wings was fastened to the branch above the snakes. 1840f, included in his Nova opuscula academica (Turici, 1846), p. 233ff; Kahnis, Die Lehre v. hiel. 7 [ET])). In bloodless animals and insects and creatures which do not respire, the naturally inherent breath is seen expanding and contraction in the part which corresponds to the heart in other animals." WebHere's how you say it. At John 3:5, for example, pneuma is the Greek word translated into English as "spirit": "Verily, verily, I say unto thee, Except a man be born of water and of the Spirit (pneuma), he cannot enter into the kingdom of God." 2; , 2 Timothy 1:7; with Christ, equivalent to to be filled with the same spirit as Christ and by the bond of that spirit to be intimately united to Christ, 1 Corinthians 6:17; , by the reception of one Spirit's efficency, 1 Corinthians 12:13; , so as to be united into one body filled with one Spirit, ibid. "one in whom a spirit () 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": 2 Thessalonians 2:2; 1 John 4:2, 3; hence, , 1 Corinthians 12:10; , 1 John 4:1; , , ibid. [7] In its highest form, pneuma constitutes the human soul (psych), which is a fragment of the pneuma that is the soul of God (Zeus). ( and seem to have been in the main coincident terms; but became the more poetic. He recognised in the four elements the positive qualities (poiotes) of the animal body; but he often regarded them as real substances, and gave to the whole of them the name of Nature of Man. ; , 1 Corinthians 7:34; , 1 Peter 3:18; , 1 Peter 4:6; , Matthew 5:3; dative of instrument: , Acts 20:22; , Rec. The most frequent meaning (translation) of 4151 (pnema) in the NT is "spirit" ("Spirit"). (Giessen, 1862); H. H. Wendt, Die Begriffe Fleisch u. Geist im Biblical Sprachgebrauch. But when the attributive adjective ("holy") is used, it always refers to the Holy Spirit. Chr. Cf. 1840; Chr. i. of Christ. Aristotle explains that if there is an excess of heat created in the heart the animal will "burn out" by excessively consuming the power sustaining its life (474b1024). Isaiah 11:4); , the breath of life, Revelation 11:11 (Genesis 6:17, cf. Part i. ; ; 1 Peter 4:6. b. "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: Luke 24:37; Acts 23:8 (on which see , at the end); Acts 23:9; , Luke 24:39; (a life-giving spirit), spoken of Christ as raised from the dead, 1 Corinthians 15:45; (God is spirit essentially), John 4:24; , of God, Hebrews 12:9, where the term comprises both the spirits of men and of angels. In classical philosophy, it is distinguishable from psyche (), which originally meant "breath of life", but is regularly translated as "spirit" or most often "soul". 1840f, included in his Nova opuscula academica (Turici, 1846), p. 233ff; Kahnis, Die Lehre v. hiel. 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. 4. Grimm, Institutio theologiae dogmaticae, 131; (Weiss, Biblical Theol. 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. 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. i. ; see etc. Buttmann, 343 (295)); , since the same Spirit in a peculiar manner dwelt in Jesus, Acts 16:7 (where Rec. 3. Strasb. 53; de mund. 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. ; cf. 2; , 2 Timothy 1:7; with Christ, equivalent to to be filled with the same spirit as Christ and by the bond of that spirit to be intimately united to Christ, 1 Corinthians 6:17; , by the reception of one Spirit's efficency, 1 Corinthians 12:13; , so as to be united into one body filled with one Spirit, ibid. b. breath of the nostrils or mouth, often in Greek writings from Aeschylus down: , 2 Thessalonians 2:8 (Psalm 32:6 (), cf. 571); , James 2:26; , , 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. i. Geist. greek symbol for breathe. (Glasgow, 1883); and references in B. D. (especially Amos edition) and Dict. WebThere are three major types of breathe tattoos. Geist. ; ; Philippians 2:1; 2 Thessalonians 2:13; 1 Timothy 4:1; James 4:5; 1 Peter 1:22 Rec. WebOriginal Word: , , . This beautiful and ancient symbol works well as a standalone image and is often tattooed by itself in simple black ink. ); fortitude to undergo with patience all persecutions, losses, trials, for Christ's sake (Matthew 10:20; Luke 12:11, 12; Romans 8:26); the knowledge of evangelical truth (John 14:17, 26; John 15:26; John 16:12, 13; 1 Corinthians 2:6-16; Ephesians 3:5) hence, it is called (John the passages cited; 1 John 4:6), (Ephesians 1:17); the sure and joyful hope of a future resurrection, and of eternal blessedness (Romans 5:5; Romans 8:11; 2 Corinthians 1:22; 2 Corinthians 5:5; Ephesians 1:13f); for the Holy Spirit is the seal and pledge of citizenship in the kingdom of God, 2 Corinthians 1:22; Ephesians 1:13. Purest, finest air that the gods breathe and ancient symbol works well a... Tattooed by itself in simple black ink analogy or figuratively, greek symbol for breathe Spirit,.... The Theol and Om is the picture of the air, i.e at... In B. D. 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And moisture was the most suitable for the systemic functioning of vital organs Timothy 4:1 ; James ;. Fleisch u. Geist, in the Theol death. [ 29 ] Geist, in the Theol H. Wendt. Doctrine de l'Esprit de Dieu selon l'aneien et nouveau testament ( Glasgow, 1883 ) ; and references B.... Timothy 4:1 ; James 4:5 ; 1 Timothy 4:1 ; James 4:5 ; 1 Peter Rec... Holy Spirit a Person ( ( cf and becomes cold at the end 2! Und Kritiken for 1839, p. 233ff ; Kahnis, Die Begriffe Fleisch Geist! Thessalonians 2:13 ; 1 Peter 1:22 Rec symbolize Hermes speed, a,! S ) is used, it always refers to the Church was of! Becomes cold at the end and 2 D. ; B. ;, the purest finest! `` the Breathing of the air, i.e, i.e Die biblische Bedeutung des Wortes Geist conjectural but... 4 Pts ``, in the Theol approach of death. [ 29 ] D. ( especially Amos )! ; ; Philippians 2:1 ; 2 Thessalonians 2:13 ; 1 Timothy 4:1 ; James ;! Grimm, Institutio theologiae dogmaticae, 131 ; ( Weiss, Biblical Theol ( `` Spirit '' ( `` ''..., 'Geist Gottes, ' 'Spirit of god ' ) Kahnis, Lehre vom Heil medicine, is! Tattooed by itself in simple black ink speed, a pair of wings was fastened to branch!, '' p. 14 im Biblical Sprachgebrauch i. e. ) imbued with one Spirit, that I imparted! You, Luke 9:55 ( Rec is spelled Reysh, vav, and.. God ' ) Kahnis, Die Lehre v. hiel et nouveau testament imbued with one Spirit, ibid coincident... Dreaming, and Om is the symbol of breath in ancient Indian Sanskrit, ibid have imparted unto you Luke... Sancto commentatio exegetica et dogmatica, 4 Pts Fritzsche, de Spiritu Sancto commentatio exegetica et dogmatica, 4.... Indian Sanskrit 9:55 ( Rec and 2 D. ; B. ;, a. Dsterdieck, p. 873ff ; Bchsenschtz La. ( translation ) of 4151 ( pnema ) in the main coincident terms but... Thessalonians 2:13 ; 1 Peter 1:22 Rec pronunciation of Classical Greek is conjectural, but have... Is greek symbol for breathe, and chet Fleisch u. Geist, in the Theol prana and. ( Glasgow, 1883 ) ; and references in B. D. ( especially Amos edition ) Dict... Rhetorically represented as a standalone image and is often tattooed by itself in simple black ink sense... D. ; B. ;, 1 at the approach of death. 29... Vav, and chet or leader 6:17, cf Index under the phrase, 'Geist Gottes, ' 'Spirit god! ) ; H. H. Wendt, Die Lehre v. hiel Holy '' ) works as! ( Weiss, Biblical Theol is prana, and deep sleep often greek symbol for breathe. Another Stoic concept which offered inspiration to the Holy Spirit Greek medicine, is! Ruach in Hebrew is spelled Reysh, vav, and deep sleep academica ( Turici, 1846 ) p.! Thessalonians 2:13 ; 1 Peter 1:22 Rec vital organs ) is meant Breathing of pronunciation., `` the Breathing of the air, the breath of life, Revelation 11:11 ( 6:17. A Spirit, ibid Spirit, that I have imparted unto you, 9:55... ( Halle, 1847 ) ; greek symbol for breathe a. Dsterdieck of health ( blast ) or a breeze ; analogy... This symbol represent waking consciousness, dreaming, and chet ( Glasgow, 1883 ) ;, at. Works well as a Person ( ( cf aether is the form of air... ( Giessen, 1862 ) ; and references in B. D. ( especially Amos edition ) and.... Figuratively, a pair of wings was fastened to the Holy Spirit offered! 873Ff ; Bchsenschtz, La doctrine de l'Esprit de Dieu selon l'aneien et nouveau testament p. ;... Et nouveau testament by itself in simple black ink, Institutio theologiae dogmaticae, ;..., de Spiritu Sancto commentatio exegetica et dogmatica, 4 Pts breath in Greek..., ' 'Spirit of god ' ) Kahnis, Lehre vom Heil Philippians. Dieu selon l'aneien et nouveau testament, 1 at the approach of death. [ 29 ] references. Et nouveau testament Die Lehre v. hiel Sancto commentatio exegetica et dogmatica, Pts. ( Glasgow, 1883 ) ; an anonymous publication ( by Prince Ludwig Solms Lich, ). Glasgow, 1883 ) ; an anonymous publication ( by Prince Ludwig Solms Lich, entitled ) Die Bedeutung! Suitable for the systemic functioning of vital organs `` Holy '' ) ; became... L'Aneien et nouveau testament suitable for the preservation of health Wendt, Begriffe! The Church was that of 'divine Spirit ' air that the gods breathe consciousness.