1. Breath, 2 Thess. ii. 8.
2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Cor. ii. 11; v. 3; vii. 34; Col. ii. 5).
In this sense it is distinguished from o@pa body, or accomp- anied with a personal pronoun in the genitive, as my, our, his
* See his full discussion of this passage in ‘‘St. Paul’s Use of the Terms Flesh and Spirit,” p. 322 sqq.
Ca. VILL] THE EPISTLE TO THE ROMANS. 87
spirit (Rom. i. 9; viii. 16; 1 Cor. v. 4; xvi. 18, ete.). It is used as parallel with wuy7 soul, and xapdia heart. See 1 Cor. v. 3; 1 Thess. ii. 17; and compare John xiii. 21 and xii. 27; Matt. xxvi. 38 and Luke i. 46, 47. But while wuyy soul, is represented as the swdject of life, wvetua spirit, represents the principle of life, having independent activity in all circum- stances of the perceptive and emotional life, and never as the subject. Generally, wvevwa spiret, may be described as the principle, ~yuyn soul, as the subject, and xap8ia heart, as the or- gan of life.
3. The spiritual nature of Christ. Rom. i. 4; 1 Cor. xv. 45; 1 Tim. ili. 16.
4. The divine power or influence belonging to God, and com- municated in Christ to men, in virtue of which they become tvev- patixot spiritual—recipients and organs of the Spirit. This is Paul’s most common use of the word. Rom. viii. 9; 1 Cor. ii. 13; Gal. iv. 6; vi. 1; 1 Thess. iv. 8. In this sense it appears as;
a. Spirit of God. Rom. viii. 9,11, 14; 1 Cor. ii. 10, 11, AZ e eit Os vin Leavis 2. Cor. ili.43>, Epbain, 16.
b. Spirit of Christ. Rom. viii. 9; 2 Cor. iii. 17, 18; Gal. iv. 6; Philip. i. 19.
c. Holy Spirit. Rom. v. 5; 1 Cor. vi. 19; xii. 3; Eph. i. 1337/1. Thess; 1, 5; 65. iv;.8, etc.
d. Spirit. With or without the article, but with its refer- ence to the Spirit of God or Holy Spirit indicated by the context. Rom. viii. 16, 23, 26, 27; 1 Cor. ii. 4, 10; xii. 4, 7, 8, 9; Eph. iv. 3; 2 Thess. ii. 13, ete.
5. A power or influence, the character, manifestations, or re- sults of which are more peculiarly defined by qualifying geni- tives. Thus spirit of meekness, faith, power, wisdom. Rom. Mili sat- Gordy) 21s 2 Oor, ive 13a Galvi 1: Eph.i 17; 2 Tim. i. 7, ete.
These combinations with the genitives are not mere peri- phrases for a faculty or disposition of man. By the spirit of meekness or urisdom, for instance, is not meant merely a meek or wise spirit ; but that meekness, wisdom, power, ete., are
88 WORD STUDIES IN THE NEW TESTAMENT. ([Cu. VIIL
gifts of the Spirit of God. This usage is according to Old- Testament analogy. Compare Exod. xxviii. 3; xxxi. 3; xxxv. 1; Isa. xi. 2.
6. In the plural, used of spiretual gifts or of those who pro- fess to be under spiritual influence, 1 Cor. xii. 10; xiv. 12.
7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world ; another spirit ; spiret of slumber. Rom. xi. 8; 1 Cor. 11.12; 2 Cor. xi. 4; Eph. ii. 2; 2 Tim.i. 7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Rom. viii. 15: “ Ye have not received the spirit of bond- age, but of adoption. In other cases, as Eph. ii. 2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges ix. 23; 1 Sam. xvi. 14-16, 23; xviii. 10; 1 Kings xxil, 21 'sqq.; Isa. xix. 4.