Word Definitions

In time, words that I will be using on this site that I feel I need to list here so you will understand their meaning according to the Hebrews. Terminology has changed so much in time, and I feel that is why GOD'S word is so misunderstood. So please be patient with me on this, thanks.

ABASE

tapeinoo NT:5013 signifies "to make low, bring low," (a) of bringing to the ground, making level, reducing to a plain, as in Luke 3:5; (b) metaphorically in the active voice, to bring to a humble condition, "to abase," 2 Cor 11:7, and in the passive, "to be abased," Phil 4:12; in Matt 23:12; Luke 14:11; 18:14, the KJV has "shall be abased," the RV "shall be humbled." It is translated "humble yourselves" in the middle voice sense in James 4:10; 1 Peter 5:6; "humble," in Matt 18:4; 2 Cor 12:21 and Phil 2:8. See HUMBLE, LOW.¶ Cf., tapeinos, "lowly," tapeinosis, "humiliation," and tapeinophrosune, "humility."

ABIDE, ABODE

A. Verbs.

1. meno NT:3306, used (a) of place, e. g., Matt 10:11, metaphorically 1 John 2:19, is said of God, 1 John 4:15; Christ, John 6:56; 15:4, etc.; the Holy Spirit, John 1:32-33; 14:17; believers, John 6:56; 15:4; 1 John 4:15, etc.; the Word of God, 1 John 2:14; the truth, 2 John 2, etc.; (b) of time; it is said of believers, John 21:22-23; Phil 1:25; 1 John 2:17; Christ, John 12:34; Heb 7:24; the Word of God, 1 Peter 1:23; sin, John 9:41; cities, Matt 11:23; Heb 13:14; bonds and afflictions, Acts 20:23; (c) of qualities; faith, hope, love, 1 Cor 13:13; Christ's love, John 15:10; afflictions, Acts 20:23; brotherly love, Heb 13:1; the love of God, 1 John 3:17; the truth, 2 John 2.

The RV usually translates it by "abide," but "continue" in 1 Tim 2:15; in the following, the RV substitutes "to abide" for the KJV, "to continue," John 2:12; 8:31; 15:9; 2 Tim 3:14; Heb 7:24; 13:14; 1 John 2:24. Cf. the noun mone, below. See CONTINUE, DWELL, ENDURE, REMAIN, STAND, TARRY.

2. epimeno NT:1961, "to abide in, continue in, tarry," is a strengthened form of meno (epi, "intensive"), sometimes indicating perseverance in continuing, whether in evil, Rom 6:1; 11:23, or good, Rom 11:22; 1 Tim 4:16. See CONTINUE, TARRY.

3. katameno NT:2650, kata, "down" (intensive), and No. 1, is used in Acts 1:13. The word may signify "constant residence," but more probably indicates "frequent resort." In 1 Cor 16:6, it denotes "to wait."

4. parameno NT:3887, "to remain beside" (para, "beside"), "to continue near," came to signify simply "to continue," e. g., negatively, of the Levitical priests, Heb 7:23. In Phil 1:25, the apostle uses both the simple verb meno and the compound parameno (some mss. have sumparameno), to express his confidence that he will "abide," and "continue to abide," with the saints. In 1 Cor 16:6 some mss. have this word. In James 1:25, of steadfast continuance in the law of liberty. See CONTINUE.

5. hupomeno NT:5278, lit., "to abide under" (hupo, "under"), signifies "to remain in a place instead of leaving it, to stay behind," e. g., Luke 2:43; Acts 17:14; or "to persevere," Matt 10:22; 24:13; Mark 13:13; in each of which latter it is used with the phrase "unto the end"; or "to endure bravely and trustfully," e. g., Heb 12:2-3,7, suggesting endurance under what would be burdensome. See also James 1:12; 5:11; 1 Peter 2:20. Cf., makrothumeo, "to be longsuffering. See ENDURE, SUFFER, TAKE, Notes (12), TARRY.

6. prosmeno NT:4357, "to abide still longer, continue with" (pros, "with") is used (a) of place, Matt 15:32; Mark 8:2; Acts 18:18; 1 Tim 1:3; (b) metaphorically, "of cleaving unto a person," Acts 11:23, indicating persistent loyalty; of continuing in a thing, Acts 13:43; 1 Tim 5:5. See CLEAVE, CONTINUE, TARRY. In the Sept., Judg 3:25.

7. diatribo NT:1304, lit., "to wear through by rubbing, to wear away" (dia, "through," tribo, "to rub"), when used of time, "to spend or pass time, to stay," is found twice in John's gospel, 3:22 and 11:54, RV "tarried," instead of "continued"; elsewhere only in the Acts, eight times, 12:19; 14:3,28; 15:35; 16:12; 20:6; 25:6,14. See CONTINUE, TARRY.

8. anastrepho NT:390, used once in the sense of "abiding," Matt 17:22, frequently denotes "to behave oneself, to live a certain manner of life"; here the most reliable mss. have sustrephomai, "to travel about." See BEHAVE, CONVERSATION, LIVE, OVERTHROW PASS, RETURN.

9. aulizomai NT:835, "to lodge," originally "to lodge in the aule, or courtyard," is said of shepherds and flocks; hence, to pass the night in the open air, as did the Lord, Luke 21:37; "to lodge in a house," as of His visit to Bethany, Matt 21:17.

10. agrauleo NT:63, "to lodge in a fold in a field" (agros, "a field," aule, "a fold"), is used in Luke 2:8. See LODGE.

11. histemi NT:2476, "to stand, to make to stand," is rendered "abode" in John 8:44, KJV; "continue," in Acts 26:22. In these places the RV corrects to "stood" and "stand." This word is suggestive of fidelity and stability. It is rendered "lay... to the charge" in Acts 7:60. See APPOINT, CHARGE, ESTABLISH, HOLDEN, PRESENT, SET, STANCH, STAND.

12. poieo NT:4160, "to do, make," is used of spending a time or tarrying, in a place, Acts 15:33; 20:3; in 2 Cor 11:25 it is rendered "I have been (a night and a day)"; a preferable translation is "I have spent," as in James 4:13, "spend a year" (RV). So in Matt 20:12. Cf., the English idiom "did one hour"; in Rev 13:5 "continue" is perhaps the best rendering. See DO.

B. Noun.

mone NT:3438, "an abode" (akin to No. 1), is found in John 14:2, "mansions" (RV marg., "abiding places"), and 14:23, "abode."

ABUNDANCE, ABUNDANT, ABUNDANTLY, ABOUND

A. Nouns.

1. hadrotes NT:100, which, in 2 Cor 8:20, in reference to the gifts from the church at Corinth for poor saints in Judea, the RV renders "bounty" (KJV, "abundance"), is derived from hadros, "thick, fat, full-grown, rich" (in the Sept. it is used chiefly of rich and great men, e. g., Jer 5:5). In regard, therefore, to the offering in 2 Cor 8:20 the thought is that of bountiful giving, a fat offering, not mere "abundance".

2. perisseia NT:4050, "an exceeding measure, something above the ordinary," is used four times; Rom 5:17, "of abundance of grace"; 2 Cor 8:2, "of abundance of joy"; 2 Cor 10:15, of the extension of the apostle's sphere of service through the practical fellowship of the saints at Corinth; in James 1:21 it is rendered, metaphorically, "overflowing," KJV "superfluity," with reference to wickedness. Some would render it "residuum," or "what remains." See No. 3.

3. perisseuma NT:4051 denotes "abundance" in a slightly more concrete form, 2 Cor 8:13-14, where it stands for the gifts in kind supplied by the saints. In Matt 12:34 and Luke 6:45 it is used of the "abundance" of the heart; in Mark 8:8, of the broken pieces left after feeding the multitude "that remained over" (KJV "that was left"). See REMAIN. In the Sept., Eccl 2:15.

4. huperbole NT:5236, lit., "a throwing beyond" (huper, "over," ballo, "to throw"), denotes "excellence, exceeding greatness," of the power of God in His servants, 2 Cor 4:7; of the revelations given to Paul, 12:7; with the preposition kata, the phrase signifies "exceeding," Rom 7:13; "still more excellent," 1 Cor 12:31; "exceedingly," 2 Cor 1:8; "beyond measure," Gal 1:13; and, in a more extended phrase, "more and more exceedingly," 2 Cor 4:17. See EXCELLENCY, EXCELLENT, MEASURE.

B. Verbs.

1. perisseuo NT:4052, akin to A, Nos. 2 and 3, is used intransitively (a) "of exceeding a certain number, or measure, to be over, to remain," of the fragments after feeding the multitude (cf. perisseuma), Luke 9:17; John 6:12-13; "to exist in abundance"; as of wealth, Luke 12:15; 21:4; of food, 15:17. In this sense it is used also of consolation, 2 Cor 1:5, of the effect of a gift sent to meet the need of saints, 2 Cor 9:12; of rejoicing, Phil 1:26; of what comes or falls to the lot of a person in large measure, as of the grace of God and the gift by the grace of Christ, Rom 5:15, of the sufferings of Christ, 2 Cor 1:5. In Mark 12:44 and Luke 21:4, the RV has "superfluity."

(b) "to redound to, or to turn out abundantly for something," as of the liberal effects of poverty, 2 Cor 8:2; in Rom 3:7, argumentatively of the effects of the truth of God, as to whether God's truthfulness becomes more conspicuous and His glory is increased through man's untruthfulness; of numerical increase, Acts 16:5.

(c) "to be abundantly furnished, to abound in a thing," as of material benefits, Luke 12:15; Phil 4:18 of spiritual gifts; 1 Cor 14:12, or "to be pre-eminent, to excel, to be morally better off," as regards partaking of certain meats; 1 Cor 8:8, "are we the better", "to abound" in hope, Rom 15:13; the work of the Lord, 1 Cor 15:58; faith and grace, 2 Cor 8:7; thanksgiving, Col 2:7; walking so as to please God, Phil 1:9; 1 Thess 4:1,10; of righteousness, Matt 5:20; of the Gospel, as the ministration of righteousness 2 Cor 3:9, "exceed."

It is used transitively, in the sense of "to make to abound," e. g., to provide a person richly so that he has "abundance," as of spiritual truth, Matt 13:12; the right use of what God has entrusted to us, 25:29; the power of God in conferring grace, 2 Cor 9:8; Eph 1:8; to "make abundant" or to cause to excel, as of the effect of grace in regard to thanksgiving, 2 Cor 4:15; His power to make us "to abound" in love, 1 Thess 3:12. See BETTER, ENOUGH, EXCEED, EXCEL, INCREASE, REDOUND, REMAIN.

2. huperperisseuo NT:5248, a strengthened form of No. 1, signifies "to abound exceedingly," Rom 5:20, of the operation of grace; 2 Cor 7:4, in the middle voice, of the apostle's joy in the saints. See JOYFUL.

3. pleonazo NT:4121, from pleion, or pleon, "more" (greater in quantity), akin to pleo, "to fill," signifies, (a) intransitively, "to superabound," of a trespass or sin, Rom 5:20; of grace, Rom 6:1; 2 Cor 4:15; of spiritual fruit, Phil 4:17; of love, 2 Thess 1:3; of various fruits, 2 Peter 1:8; of the gathering of the manna, 2 Cor 8:15, "had... over"; (b) transitively, "to make to increase," 1 Thess 3:12. See INCREASE, OVER.

4. huperpleonazo NT:5250, a strengthened form of No. 3, signifying "to abound exceedingly," is used in 1 Tim 1:14, of the grace of God.

5. plethuno NT:4129, a lengthened form of pletho, "to fill," akin to No. 3, and to plethos, "a multitude," signifies "to increase, to multiply," and, in the passive voice, "to be multiplied," e. g., of iniquity, Matt 24:12, RV. See MULTIPLY.

Note: Huperballo, akin to A, No. 4, "to exceed, excel," is translated "passeth" in Eph 3:19. See also 2 Cor 3:10 (RV, "surpasseth"; KJV, "excelleth"); 9:14, "exceeding"; Eph 1:19; 2:7. See EXCEED, EXCEL.

C. Adjectives.

1. perissos NT:4053, akin to B, No. 1, "abundant," is translated "advantage" in Rom 3:1, "superfluous" in 2 Cor 9:1. See ADVANTAGE, MORE, B, No. 2, SUPERFLUOUS.

2. perissoteros NT:4055, the comparative degree of No. 1, is translated as follows: in Matt 11:9, and Luke 7:26, RV, "much more" (KJV, "more"); in Mark 12:40, "greater"; in Luke 12:4,48, "more"; in 1 Cor 12:23-24, "more abundant"; in 2 Cor 2:7, "overmuch"; in 2 Cor 10:8, RV, "abundantly"; KJV, "more." See GREATER, MORE, OVERMUCH.

D. Adverbs.

1. perissos NT:4057, corresponding to Adjective No. 1 above, is found in Matt 27:23, RV, "exceedingly," KJV, "the more"; Mark 10:26, RV, "exceedingly," KJV, "out of measure"; 15:14; 26:11, "exceedingly." See EXCEEDINGLY, B, No. 4, MEASURE, B, No. 2, MORE.

2. perissoteros NT:4056, the adverbial form of No. 2, above, means "more abundantly"; in Heb 2:1, lit., "we ought to give heed more abundantly." It is most frequent in 2 Cor. In 11:23, see the RV. See EARNEST, EXCEEDINGLY, RATHER.

3. huperperissos NT:5249, a strengthened form of No. 1, signifies "exceeding abundantly," Mark 7:37.

4. huperekperissou NT:5228, NT:1537, and NT:4053, a still further strengthened form, is translated "exceeding abundantly" in Eph 3:20; "exceedingly" in 1 Thess 3:10; 5:13. See EXCEEDINGLY.

Note: Huperballontos, akin to A, No. 4, denotes "above measure," 2 Cor 11:23.

5. plousios NT:4146, connected with ploutos, "riches," is rendered "abundantly," Titus 3:6 and 2 Peter 1:11; "richly," Col 3:16 and 1 Tim 6:17. It is used of (a) the gift of the Holy Spirit; (b) entrance into the coming kingdom; (c) the indwelling of the Word of Christ; (d) material benefits. See RICHLY.

Notes: (1) Dunamis, "power," is translated "abundance" in the KJV of Rev 18:3 (RV and KJV marg., "power").

(2) Polus, "much, many," is rendered "abundant" in 1 Peter 1:3, KJV (marg., "much"), RV, "great."

(3) For the verbs plouteo and ploutizo, see RICH and ENRICH.

(4) For ploutos, "wealth, riches," and plousios, "rich," see RICH.

BAPTISM, BAPTIST, BAPTIZE

1. baptisma NT:908, "baptism," consisting of the processes of immersion, submersion and emergence (from bapto, "to dip"), is used (a) of John's "baptism," (b) of Christian "baptism," see B. below; (c) of the overwhelming afflictions and judgments to which the Lord voluntarily submitted on the cross, e. g., Luke 12:50; (d) of the sufferings His followers would experience, not of a vicarious character, but in fellowship with the sufferings of their Master. Some mss. have the word in Matt 20:22-23; it is used in Mark 10:38-39, with this meaning.

CARNAL, CARNALLY

1. sarkikos NT:4559, from sarx, "flesh," signifies (a) "having the nature of flesh," i. e., sensual, controlled by animal appetites, governed by human nature, instead of by the Spirit of God, 1 Cor 3:3 (for v. 1, see below; same mss. have it in v. 4); having its seat in the animal nature, or excited by it, 1 Peter 2:11, "fleshly"; or as the equivalent of "human," with the added idea of weakness, figuratively of the weapons of spiritual warfare, "of the flesh" (KJV, "carnal"), 2 Cor 10:4; or with the idea of unspirituality, of human wisdom," fleshly," 2 Cor 1:12; (b) "pertaining to the flesh" (i. e., the body), Rom 15:27; 1 Cor 9:11.

2. sarkinos NT:4560, (a) "consisting of flesh," 2 Cor 3:3, "tables that are hearts of flesh" (KJV, "fleshy tables of the heart"); (b) "pertaining to the natural, transient life of the body," Heb 7:16, "a carnal commandment"; (c) given up to the flesh, i. e., with almost the same significance as sarkikos, above, Rom 7:14, "I am carnal sold under sin"; 1 Cor 3:1 (some texts have sarkikos, in both these places, and in those in (a) and (b), but textual evidence is against it). It is difficult to discriminate between sarkikos and sarkinos in some passages. In regard to 1 Peter 2:11, Trench (Syn. Sec. lxxi, lxxii) says that sarkikos describes the lusts which have their source in man's corrupt and fallen nature, and the man is sarkikos who allows to the flesh a place which does not belong to it of right; in 1 Cor 3:1 sarkinos is an accusation far less grave than sarkikos would have been. The Corinthian saints were making no progress, but they were not anti-spiritual in respect of the particular point with which the apostle was there dealing. In vv. 3,4, they are charged with being sarkikos See FLESHLY, FLESHY.

Church:

speaks of the people (body of CHRIST) who make up the church, not the building. Another word

used for Church: ASSEMBLY

1. ekklesia NT:1577, from ek, "out of," and klesis, "a calling" (kaleo, "to call"), was used among the Greeks of a body of citizens "gathered" to discuss the affairs of state, Acts 19:39. In the Sept. it is used to designate the "gathering" of Israel, summoned for any definite purpose, or a "gathering" regarded as representative of the whole nation. In Acts 7:38 it is used of Israel; in 19:32,41, of a riotous mob. It has two applications to companies of Christians, (a) to the whole company of the redeemed throughout the present era, the company of which Christ said, "I will build My Church," Matt 16:18, and which is further described as "the Church which is His Body," Eph 1:22; 5:23, (b) in the singular number (e. g., Matt 18:17, RV marg., "congregation"), to a company consisting of professed believers, e. g., Acts 20:28; 1 Cor 1:2; Gal 1:13; 1 Thess 1:1; 2 Thess 1:1; 1 Tim 3:5, and in the plural, with reference to churches in a district.

There is an apparent exception in the RV of Acts 9:31, where, while the KJV has "churches," the singular seems to point to a district; but the reference is clearly to the church as it was in Jerusalem, from which it had just been scattered, 8:1. Again, in Rom 16:23, that Gaius was the host of "the whole church," simply suggests that the "assembly" in Corinth had been accustomed to meet in his house, where also Paul was entertained. See CHURCH.

2. paneguris NT:3831, from pan, "all," and agora, "any kind of assembly," denoted, among the Greeks, an assembly of the people in contrast to the council of national leaders, or a "gathering" of the people in honor of a god, or for some public festival, such as the Olympic games. The word is used in Heb 12:23, coupled with the word "church," as applied to all believers who form the body of Christ.

3. plethos NT:4128, "a multitude, the whole number," is translated "assembly" in Acts 23:7, RV. See BUNDLE, COMPANY, MULTITUDE.

Note: For sunagoge, see ASSEMBLE, Note (2).

Commit- To entrust; to give in charge; to pledge or bind.

COMMIT, COMMISSION

A. Verbs.

(1) In the sense of "doing or practicing."

1. ergazomai NT:2038, to work, is translated by the verb "to commit" (of committing sin), in James 2:9. This is a stronger expression than poieo, "to do," or prasso, "to practice" (Nos. 2 and 3). See DO, LABOR, MINISTER, TRADE, WORK.

2. poieo NT:4160, "to do, cause, etc.," sometimes signifies "to commit, of any act, as of murder," Mark 15:7; sin, John 8:34; 2 Cor 11:7; James 5:15. See DO.

Note: In 1 John 3:4,8,9, the KJV wrongly has "commit" (an impossible meaning in v. 8); the RV rightly has "doeth," i. e., of a continuous habit, equivalent to prasso, "to practice." The committal of an act is not in view in that passage.

3. prasso NT:4238, "to do, work, practice," is said of continuous action, or action not yet completed, Acts 25:11,25; it is rendered "practice" in the RV, for the incorrect KJV "commit," in Rom 1:32; 2:2. See DO EXACT, KEEP, REQUIRE, USE.

(II) In the sense of delivering or entrusting something to a person.

1. paradidomi NT:3860, "to give over," is often rendered by the verb "to commit," e. g., to prison, Acts 8:3; to the grace of God, Acts 14:26; to God, 1 Peter 2:23; by God to pits of darkness, 2 Peter 2:4. See COMMEND, No. 2.

2. pisteuo NT:4100 signifies "to entrust, commit to," Luke 16:11; 1 Tim 1:11, "committed to (my) trust." See BELIEVE.

3. tithemi NT:5087, "to put, place," signifies, in the middle voice, "to put for oneself, assign, place in," 2 Cor 5:19, "having committed (unto us)."

4. paratithemi NT:3908, see COMMEND, No. 3, signifies "to entrust, commit to one's charge," e. g., in Luke 12:48; 1 Tim 1:18; 2 Tim 2:2; 1 Peter 4:19 (KJV, "commit the keeping").

Notes: (1) Didomi, "to give," is rendered "committed" in the KJV of John 5:22 (RV, "given"). (2) For porneuo ("to commit fornication) see FORNICATION. (3) In Rom 2:22, hierosuleo, "to rob temples," is so rendered in the RV, for KJV, "commit sacrilege." (4) In Acts 27:40, eao, "to let, leave," is rendered in the RV, "left (the anchors) in," for KJV, "committed themselves to."

B. Nouns.

1. paratheke NT:3866, "a putting with, a deposit" (para, "with," tithemi, "to put"), and its longer form, parakatatheke, are found, the former in 2 Tim 1:12, "that which He hath committed unto me," RV, marg., lit., "my deposit" (perhaps, "my deposit with Him"), the latter in 1 Tim 6:20, where "guard that which is committed unto thee" is, lit., "guard the deposit," and 2 Tim 1:14, "that good thing which was committed unto thee," i. e., the good deposit; RV, marg., "the good deposit.

2. epitrope NT:2011 denotes "a turning over (to another), a referring of a thing to another" (epi "over," trepo, "to turn"), and so a committal of full powers, "a commission," Acts 26:12.

GHOST (GIVE UP THE)

1. ekpneo NT:1606, lit., "to breathe out" (ek, "out," pneo, "to breathe"), "to expire," is used in the NT, without an object, "soul" or "life" being understood, Mark 15:37,39, and Luke 23:46, of the death of Christ. In Matt 27:50 and John 19:30, where different verbs are used, the act is expressed in a way which stresses it as of His own volition: in the former, "Jesus... yielded up His spirit (pneuma); in the latter, "He gave up His spirit."

2. ekpsucho NT:1634, "to expire," lit., "to breathe out the soul (or life), to give up the ghost" (ek, "out," psuche, "the soul"), is used in Acts 5:5,10; 12:23.

Hell

Derived from the Saxon helan, to cover; hence the covered or the invisible place. In Scripture there are three words so rendered:

1. Sheol, occurring in the Old Testament sixty-five times. This word sheol is derived from a root-

word meaning "to ask," "demand;" hence insatiableness # Pr 30:15,16 It is rendered "grave"

thirty-one times # Ge 37:35 42:38 44:29,31 1Sa 2:6 etc. The Revisers have retained this rendering in

the historical books with the original word in the margin, while in the poetical books they have

reversed this rule. In thirty-one cases in the Authorized Version this word is rendered "hell," the

place of disembodied spirits. The inhabitants of sheol are "the congregation of the dead" # Pr

21:16

It is:

a. the abode of the wicked # Nu 16:33 Job 24:19 Ps 9:17 31:17 etc.;

b. of the good # Ps 16:10 30:3 49:15 86:13 etc.

Sheol is described as:

a. deep # Job 11:8

b. dark # Job 10:21,22

c. with bars # Job 17:16

d. The dead "go down" to it # Nu 16:30,33 Eze 31:15,16,17

2. The Greek word hades of the New Testament has the same scope of signification as sheol of

the Old Testament. It is a prison #1Pe 3:19 with gates and bars and locks # Mt 16:18 Re 1:18 and it

is downward # Mt 11:23 Lu 10:15 The righteous and the wicked are separated. The blessed dead

are in that part of hades called paradise # Lu 23:43 They are also said to be in Abraham's bosom #

Lu 16:22

3. Gehenna, in most of its occurrences in the Greek New Testament, designates the place of the

lost # Mt 23:33 The fearful nature of their condition there is described in various figurative

expressions # Mt 8:12 13:42 22:13 25:30 Lu 16:24 etc.

For terms descriptive of "hell," see e. g., Matt 13:42; 25:46; Phil 3:19; 2

Thess 1:9; Heb 10:39; 2 Peter 2:17; Jude 13; Rev 2:11; 19:20;

20:6,10,14; 21:8.

Thomas Nelson Publishers)

SPIRIT

pneuma NT:4151 primarily denotes "the wind" (akin to pneo, "to breathe, blow"); also "breath"; then, especially "the spirit," which, like the wind, is invisible, immaterial and powerful. The NT uses of the word may be analyzed approximately as follows:

"(a) the wind, John 3:8 (where marg. is, perhaps, to be preferred); Heb 1:7; cf. Amos 4:13, Sept.; (b) the breath, 2 Thess 2:8; Rev 11:11; 13:15; cf. Job 12:10, Sept.; (c) the immaterial, invisible part of man, Luke 8:55; Acts 7:59; 1 Cor 5:5; James 2:26; cf. Eccl 12:7, Sept.; (d) the disembodied (or 'unclothed,' or 'naked,' 2 Cor 5:3,4) man, Luke 24:37,39; Heb 12:23; 1 Peter 4:6; (e) the resurrection body, 1 Cor 15:45; 1 Tim 3:16; 1 Peter 3:18; (f) the sentient element in man, that by which he perceives, reflects, feels, desires, Matt 5:3; 26:41; Mark 2:8; Luke 1:47,80; Acts 17:16; 20:22; 1 Cor 2:11; 5:3,4; 14:4,15; 2 Cor 7:1; cf. Gen 26:35; Isa 26:9; Ezek 13:3; Dan 7:15; (g) purpose, aim, 2 Cor 12:18; Phil 1:27; Eph 4:23; Rev 19:10; cf. Ezra 1:5; Ps 78:8; Dan 5:12; (h) the equivalent of the personal pronoun, used for emphasis and effect: 1 st person, 1 Cor 16:18; cf. Gen 6:3; 2 nd person, 2 Tim 4:22; Philem 25; cf. Ps 139:7; 3 rd person, 2 Cor 7:13; cf. Isa 40:13; (i) character, Luke 1:17; Rom 1:4; cf. Num 14:24; (j) moral qualities and activities: bad, as of bondage, as of a slave, Rom 8:15; cf. Isa 61:3; stupor, Rom 11:8; cf. Isa 29:10; timidity, 2 Tim 1:7; cf. Josh 5:1; good, as of adoption, i. e., liberty as of a son, Rom 8:15; cf. Ps 51:12; meekness, 1 Cor 4:21; cf. Prov 16:19; faith, 2 Cor 4:13; quietness, 1 Peter 3:4; cf. Prov 14:29; (k) the Holy Spirit, e. g., Matt 4:1 (see below); Luke 4:18; (l) 'the inward man' (an expression used only of the believer, Rom 7:22; 2 Cor 4:16; Eph 3:16); the new life, Rom 8:4-6,10,16; Heb 12:9; cf. Ps 51:10; (m) unclean spirits, demons, Matt 8:16; Luke 4:33; 1 Peter 3:19; cf. 1 Sam 18:10; (n) angels, Heb 1:14; cf. Acts 12:15; (o) divine gift for service, 1 Cor 14:12,32; (p) by metonymy, those who claim to be depositories of these gifts, 2 Thess 2:2; 1 John 4:1-3; (q) the significance, as contrasted with the form, of words, or of a rite, John 6:63; Rom 2:29; 7:6; 2 Cor 3:6; (r) a vision, Rev 1:10; 4:2; 17:3; 21:10."

From Notes on Thessalonians, by Hogg and Vine, pp. 204, 205.

Notes: (1) For phantasma, rendered "spirit," Matt 14:26; Mark 6:49, KJV, see APPARITION. (2) For the distinction between "spirit" and "soul," see under SOUL, last three paragraphs.

The Holy Spirit

The "Holy Spirit" is spoken of under various titles in the NT ("Spirit" and "Ghost" are renderings of the same word, pneuma; the advantage of the rendering "Spirit" is that it can always be used, whereas "Ghost" always requires the word "Holy" prefixed.) In the following list the omission of the definite article marks its omission in the original (concerning this see below): "Spirit, Matt 22:43; Eternal Spirit, Heb 9:14; the Spirit, Matt 4:1; Holy Spirit, Matt 1:18; the Holy Spirit, Matt 28:19; the Spirit, the Holy, Matt 12:32; the Spirit of promise, the Holy, Eph 1:13; Spirit of God, Rom 8:9; Spirit of (the) living God, 2 Cor 3:3; the Spirit of God, 1 Cor 2:11; the Spirit of our God, 1 Cor 6:11; the Spirit of God, the Holy, Eph 4:30; the Spirit of glory and of God, 1 Peter 4:14; the Spirit of Him that raised up Jesus from the dead (i. e., God), Rom 8:11; the Spirit of your Father, Matt 10:20; the Spirit of His Son, Gal 4:6; Spirit of (the) Lord, Acts 8:39; the Spirit of (the) Lord, Acts 5:9; (the) Lord, (the) Spirit, 2 Cor 3:18; the Spirit of Jesus, Acts 16:7; Spirit of Christ, Rom 8:9; the Spirit of Jesus Christ, Phil 1:19; Spirit of adoption, Rom 8:15; the Spirit of truth, John 14:17; the Spirit of life, Rom 8:2; the Spirit of grace, Heb 10:29."

From Notes on Galatians, by Hogg and Vine, p. 193.

The use or absence of the article in the original where the "Holy Spirit" is spoken of cannot always be decided by grammatical rules, nor can the presence or absence of the article alone determine whether the reference is to the "Holy Spirit." Examples where the Person is meant when the article is absent are Matt 22:43 (the article is used in Mark 12:36); Acts 4:25, RV (absent in some texts); 19:2,6; 14:17; 2:4; 5:25 (twice); 1 Peter 1:2. Sometimes the absence is to be accounted for by the fact that Pneuma (like Theos) is substantially a proper name, e. g., in John 7:39. As a general rule the article is present where the subject of the teaching is the Personality of the Holy Spirit, e. g., John 14:26, where He is spoken of in distinction from the Father and the Son. See also 15:26 and cf. Luke 3:22.

In Gal 3:3, in the phrase "having begun in the Spirit," it is difficult to say whether the reference is to the "Holy Spirit" or to the quickened spirit of the believer; that it possibly refers to the latter is not to be determined by the absence of the article, but by the contrast with "the flesh"; on the other hand, the contrast may be between the "Holy Spirit" who in the believer sets His seal on the perfect work of Christ, and the flesh which seeks to better itself by works of its own. There is no preposition before either noun, and if the reference is to the quickened spirit it cannot be dissociated from the operation of the "Holy Spirit." In Gal 4:29 the phrase "after the Spirit" signifies "by supernatural power," in contrast to "after the flesh," i. e., "by natural power," and the reference must be to the "Holy Spirit"; so in 5:17.

The full title with the article before both pneuma and hagios (the "resumptive" use of the article), lit., "the Spirit the Holy," stresses the character of the Person, e. g., Matt 12:32; Mark 3:29; 12:36; 13:11; Luke 2:26; 10:21 (RV); John 14:26; Acts 1:16; 5:3; 7:51; 10:44,47; 13:2; 15:28; 19:6; 20:23,28; 21:11; 28:25; Eph 4:30; Heb 3:7; 9:8; 10:15.

The Personality of the Spirit is emphasized at the expense of strict grammatical procedure in John 14:26; 15:26; 16:8,13,14, where the emphatic pronoun ekeinos, "He," is used of Him in the masculine, whereas the noun pneuma is neuter in Greek, while the corresponding word in Aramaic, the language in which our Lord probably spoke, is feminine (rucha, cf. Heb. ruach). The rendering "itself" in Rom 8:16,26, due to the Greek gender, is corrected to "Himself" in the RV.

The subject of the "Holy Spirit" in the NT may be considered as to His divine attributes; His distinct Personality in the Godhead; His operation in connection with the Lord Jesus in His birth, His life, His baptism, His death; His operations in the world; in the church; His having been sent at Pentecost by the Father and by Christ; His operations in the individual believer; in local churches; His operations in the production of Holy Scripture; His work in the world, etc.

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