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{"author":null,"backreferences":[{"context_html":"<p>Wherefore, when our Lord breathed on His disciples, and\r\nsaid, \"Receive ye the Holy Ghost,\" He certainly wished it to\r\nbe understood that the Holy Ghost was not only the Spirit\r\nof the Father, but of the only-begotten Son Himself. For\r\nthe same Spirit is, indeed, the Spirit of the Father and of\r\nthe Son, making with them the trinity of Father, Son, and\r\nSpirit, not a creature, but the Creator. For neither was that\r\nmaterial breath which proceeded from the mouth of His flesh\r\nthe very substance and nature of the Holy Spirit, but rather\r\nthe intimation, as I said, that the Holy Spirit was common\r\nto the Father and to the Son; for they have not each a separate\r\nSpirit, but both one and the same. Now this Spirit is\r\nalways spoken of in sacred Scripture by the Greek word\r\nπνεῦμα, as the Lord, too, named Him in the place cited when\r\nHe gave Him to His disciples, and intimated the gift by the\r\nbreathing of His lips; and there does not occur to me any\r\nplace in the whole Scriptures where He is otherwise named.\r\nBut in this passage where it is said, \"And the Lord formed\r\nman dust of the earth, and breathed, or inspired, into his face\r\nthe breath of life;\" the Greek has not πνεῦμα, the usual word\r\nfor the Holy Spirit, but πνοή, a word more frequently used\r\nof the creature than of the Creator; and for this reason some\r\nLatin interpreters have preferred to render it by \"breath\"\r\nrather than \"spirit.\" For this word occurs also in the Greek\r\nin Isa. lvii. 16, where God says, \"I have made all breath,\"\r\nmeaning, doubtless, all souls. Accordingly, this word πνοή is\r\nsometimes rendered \"breath,\" sometimes \"spirit,\" sometimes\r\n\"inspiration,\" sometimes \"aspiration,\" sometimes \"soul,\" even\r\nwhen it is used of God. Πνεῦμα, on the other hand, is uniformly\r\nrendered \"spirit,\" whether of man, of whom the apostle says,\r\n\"For what man knoweth the things of a man, save the spirit\r\nof man which is in him?\"<a id=\"FNanchor_623_623\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_623_623\">[623]</a> or of beast, as in the book of<span class=\"pagenum\"><a id=\"Page_554\">[Pg 554]</a></span>\r\nSolomon, \"Who knoweth the spirit of man that goeth upward,\r\nand the spirit of the beast that goeth downward to the\r\nearth?\"<a id=\"FNanchor_624_624\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_624_624\">[624]</a> or of that physical spirit which is called wind, for\r\nso the Psalmist calls it: \"Fire and hail; snow and vapours;\r\nstormy wind;\"<a id=\"FNanchor_625_625\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_625_625\">[625]</a> or of the uncreated Creator Spirit, of whom\r\nthe Lord said in the gospel, \"Receive ye the Holy Ghost,\"\r\nindicating the gift by the breathing of His mouth; and when\r\nHe says, \"Go ye and baptize all nations in the name of the\r\nFather, of the Son, and of the Holy Ghost,\"<a id=\"FNanchor_626_626\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_626_626\">[626]</a> words which very\r\nexpressly and excellently commend the Trinity; and where it\r\nis said, \"God is a Spirit;\"<a id=\"FNanchor_627_627\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_627_627\">[627]</a> and in very many other places\r\nof the sacred writings. In all these quotations from Scripture\r\nwe do not find in the Greek the word πνοή used, but\r\nπνεῦμα, and in the Latin, not <i>flatus</i>, but <i>spiritus</i>. 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