Can we explain all uses of the word πνευμα? This is the question some will have.
In the last Appendix, we listed all the verses that describe τὸ πνεῦμα as the anointing of the spirit of God on Christ; τὸ πνεῦμα as the Spirit of Christ, and τὸ ἅγιον πνεῦμα – as the holy spirit, the spirit of truth. These are easily identified by the article itself. The expression τὸ πνεῦμα can describe the spirit of Christ or the anointing of God on Christ, but there are very few times when τὸ πνεῦμα describes the spirit of God on Christ.
When the article is absent, or when the adjectivization is simply aNaX, “a spirit that is holy,” it is more challenging to determine the identity of the spirit. We must really look at the context.
The Grammatical Challenge
There is a grammatical challenge some may raise: that there are overriding rules of Greek grammar that might cause the article to absent, or present. Thereby, not allowing us to determine what identity is referred to, just by the presence or absence of the article.
John’s Example in Revelation
In the Book of Revelation, the apostle John proved that a writer can successfully use the article to identify a referent, without being restricted by grammatical issues.
For example, the first time ἀρνίον “lamb” appears, it lacks the article (in Rev 5:6) and all subsequent references use the article for reasons of anaphora (Rev 5:8,12,13; 6:1,16; 7:9,10,14, 17; 12:11; 13:8; 14:1, 4(2X), 10; 15:3; 17:14 (2x); 19:7, 9; 21:14, 22, 23, 27; and 22:1, 3.) Of course, Lamb ἀρνίον, also appears in Revelation 13:11, but this describes the horns of the false prophet.
θηρίον “beast” also follows this pattern. When introducing the beast of ten horns, (in Rev 13:1) it lacks the article, but all subsequent references have the article, Rev 11:7; 13:2,3,4(3x),12,14(2x),15(3x),17,18; 14:9,11; 15:2; 16:2,10,13;17:3,8,11,12,13,16,17; 19:19,20(2x); 20:2,10. But when describing the second beast, it lacks the article.
θρόνος “throne” always has the article when describing God’s throne, in Revelation 4:2,3,4,5(2x),6(3x),9,10; 5:1,6,7,11,13; 6:16; 7:9,10,11(2x),15(2x),17; 8:3; 11:16; 12:5; 14:3; 16:10,17; 19:4,15; 21:3,5; 22:1,3. But it lacks the article when describing the throne of the 24 elders and the throne of Satan.
There are other uses of the article in Revelation, to describe “the Book,” “the seven seals,” and “the one who sits on the throne,” but “the lamb,” “the beast,” and “the throne” are of interest to us.
Possible Limitations
So, what are the possible limitations of Greek Grammar that might prevent the writer from using the article to identify a referent?
Πνευμα in Genitive Noun Combinations
There is a question as to whether we can differentiate the Spirit of Christ (which is articular) from the spirit of God (which is inarticular) in genitive noun combinations.
The rule of Greek grammar known as Apollonius’ Cannon tells us that if one noun, in a genitive noun combination is normally articular, like “God,” then the whole noun phrase can be articular or inarticular.
The expression spirit of God is inarticular as πνεύματι θεοῦ in Matthew 12:2, Rom 8:9,8:14,15:19, 1 Cor 7:40, 12:3, 2 Cor 3:3, and Phil 3:3, and articular as τὸ πνεῦμα τοῦ θεοῦ in 1 Cor 2:11, 2:14, 3:16 6:11, and 1 John 4:2.
In these cases, of course, in these kinds of expressions, the identity of the spirit is described, and we do not need to rely on the article to define the spirit. There are a few other genitive expressions we listed in Appendix 6 that describe the spirit of God. In Hev 10:29 we find “the spirit of grace” τὸ πνεῦμα τῆς χάριτος, from Zech 12:10; and in Rev 19:10, we have “the spirit of prophecy,” from the Targum of Jonathan Ben Uziel, where we find “the Word.” These are articular because they are “known” expressions that relate the reader back to the Old Testament. In Romans 1:4, we have “spirit of holiness” on Christ, which can only refer to the spirit of God.
Otherwise, all articular genitive combinations of “the Spirit’” describe the Spirit of Christ (ie Rom 8:2, ὁ … νόμος τοῦ πνεύματος τῆς ζωῆς, Rom 8:5, τὰ τοῦ πνεύματος, Rom 8:6, and 27 τὸ δὲ φρόνημα τοῦ πνεύματος, Rom 8:23, τὴν ἀπαρχὴν τοῦ πνεύματος, 1 Cor 12:7, ἡ φανέρωσις τοῦ πνεύματος, 2 Cor 3:8, 5:5, Gal 3:14, 5:22, Eph 4:3, 6:17, and Phil 1:19. We can verify this is the case from the context. The rule of Apollonius’ Cannon is followed. The genitive noun combination can only be articular if at least one element would otherwise be articular. Because the expression “the Spirit” describes the Spirit of Christ, the whole phrase is articular.
Possessive Pronouns and “Of a Person”
The article is almost invariably used for possessive pronouns, eg ἐκτείνας τὴν χεῖρα αὐτοῦ, “stretching out His hand” (Mark 1:41). This helps clarify the meaning of the article in 1 Thessalonians 4:8, διδόντα τὸ πνεῦμα αὐτοῦ (given us His spirit) and 1 John 4:13, ἐκ τοῦ πνεύματος αὐτοῦ δέδωκεν ἡμῖν (from His spirit, given to us). In these cases, we are referring to God’s own spirit even though the article is present because of this grammatical rule. Both verses tell us that God has given us His spirit.
However, the article may be dropped in an expression that is “of a person.” The phrase ἐκτείνας τὴν χεῖρα αὐτοῦ in Mark 1:41 has the same meaning as ἐκτείνας χεῖρα αὐτοῦ.
Demonstratives
If I want to say, “this Spirit” or “that Spirit” using a demonstrative pronoun, then the article must be in between. There are no such cases in the New Testament for πνευμα.
Passage Analysis
With these grammatical principles, we can go through the passages where the use of the phrase πνεῦμα is more complex.
Romans 8:1-27
In Romans 8, there are a lot of uses of the phrase πνευμα but the identities are clear in the context of the passage, and in comparison, to similar passages.
8:1 There is therefore now no condemnation to them that are in Christ Jesus. 2 For the law of the Spirit of life in Christ Jesus ὁ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ made me free from the law of sin and of death.
The question here of course, is whether “the Spirit of life” describes Christ as “the life-giving Spirit” (1 Cor 15:45), see also “the Spirit gives life” (2 Cor 3:6), but this becomes clear in verse 10.
3 For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh: 4 that the ordinance of the law might be fulfilled in us, who walk not after the flesh κατὰ σάρκα, but after spirit κατὰ πνεῦμα.
Here, it seems that spirit simply contrasts with flesh in a general sense, such as we find in Mat 26:41, τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής, the spirit is willing, but the flesh is weak. However, when we compare to verse 14, “led by the spirit of God,” and Galatians 5:16 and 5:25 “walk by spirit,” we can see that Paul means the spirit of God.
5 For they that are after the flesh κατὰ σάρκα mind the things of the flesh τὰ τῆς σαρκὸς ; but they that are after spirit κατὰ πνεῦμα the things of the Spirit τὰ τοῦ πνεύματος.
It seems clear that “after spirit” in this verse means the spirit of God, “walk by spirit” as mentioned in verse 4 and the things of the Spirit τὰ τοῦ πνεύματος must mean the Spirit of Christ.
6 For the mind of the flesh τὸ φρόνημα τῆς σαρκὸς is death; but the mind of the Spirit τὸ φρόνημα τοῦ πνεύματος is life and peace:
Here it appears that these two genitive noun combinations are articular because flesh and spirit are anaphoric to verses 4 and 5. The two genitive combinations may also be articular for reasons of contrast. But in context, especially when comparing to verse 27, we understand the Spirit is the Spirit of Christ.
7 because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be: 8 and they that are in the flesh cannot please God. 9 But ye are not in the flesh but in spirit ἐν πνεύματι, if so be that the spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is none of his.
Here, as mentioned above, the expression “in spirit” ἐν πνεύματι only describes the anointing of the spirit of God after the Day of Pentecost, as the next phrase tells us. The Spirit of Christ tells us that we belong to Christ. Therefore, the kingdom of God continued after the spirit of God was taken from the Church, and “the place of God’s sanctuary was cast down” (Daniel 2:44,8:11).
10 And if Christ is in you, the body is dead because of sin; but the Spirit τὸ πνεῦμα is life because of righteousness.
Of course, if Christ is in you, this means that the Spirit of Christ is in you, and the Spirit is life, from verse 2.
11 But if the spirit of him that raised up Jesus τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through a spirit of Him αὐτοῦ πνεύματος that dwelleth in you.
The “spirit of the breath of life” raised Christ from the dead, but this is not the spirit of God that Paul refers to when he says, “shall give life also to your mortal bodies.” Of course, this is an allegory to the spiritual life we receive through God’s holy spirit. In the first phrase, τὸ πνεῦμα must be articular because it is modified by an articular participle. The second phrase, αὐτοῦ πνεύματος, “a spirit of Him,” describes the holy spirit and is inarticular as expected.
12 So then, brethren, we are debtors, not to the flesh, to live after the flesh: 13 for if ye live after the flesh, ye must die; but if by spirit εἰ πνεύματι ye put to death the deeds of the body, ye shall live.
The discussion from verses 11 to 14 is all about the spirit of God, no article is on spirit here.
14 For as many as are led by the spirit of God, these are sons of God.
15 For ye received not a spirit of bondage πνεῦμα δουλείας again unto fear; but ye received a spirit of adoption πνεῦμα υἱοθεσίας, whereby we cry, Abba, Father.
Here, both phrases are inarticular so as to compare them with one another, but the identity of this spirit of adoption is made known in the next verse.
16 The Spirit itself αὐτὸ τὸ πνεῦμα beareth witness with our spirit, that we are children of God:
The Spirit of Christ, always with the neuter gender, is the spirit of adoption, as per Galatians 4:6, and from verse 9 above.
17 and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified with him.
18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward. 19 For the earnest expectation of the creation waiteth for the revealing of the sons of God. 20 For the creation was subjected to vanity, not of its own will, but by reason of him who subjected it, in hope 21 that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. 22 For we know that the whole creation groaneth and travaileth in pain together until now. 23 And not only so, but ourselves also, who have the first-fruits of the Spirit, τὴν ἀπαρχὴν τοῦ πνεύματος even we ourselves groan within ourselves, waiting for our adoption, to wit, the redemption of our body.
As mentioned, this genitive phrase combination is articular because the Spirit of Christ is the articular, pointed Spirit. At least one noun in the noun phrase must be a pointed “known” noun for the genitive phrase to be articular.
24 For in hope were we saved: but hope that is seen is not hope: for who hopeth for that which he seeth? 25 But if we hope for that which we see not, then do we with patience wait for it.
26 And in like manner the Spirit τὸ πνεῦμα also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit itself αὐτὸ τὸ πνεῦμα maketh intercession for us with groanings which cannot be uttered;
This is the Spirit of Christ interceding for us and is directly equated to Jesus Christ in verse 34.
27 and he that searcheth the hearts knoweth what is the mind of the Spirit τὸ φρόνημα τοῦ πνεύματος, because it maketh intercession for the saints according to the will of God.
Here, Paul again mentions “the mind of the Spirit” from verse 6.
1 Corinthians 2:4-14
The identity of “the Spirit” in verse 12 is difficult.
4 And my speech and my preaching were not in persuasive words of wisdom, but in demonstration of spirit πνεύματος and of power: 5 that your faith should not stand in the wisdom of men, but in the power of God.
This is the demonstration of the spirit of God, described as power throughout the Bible
10 But unto us God revealed ἀπεκάλυψεν them (these things) through the Spirit διὰ τοῦ πνεύματος· for the Spirit τὸ πνεῦμα searcheth all things, yea, the deep things of God.
This is the manifestation through the Spirit διὰ τοῦ πνεύματος· also described in 1 Corinthians 12:8, the Spirit of Christ searches the deep things of God, because Christ must search to know the heart of God.
11 For who among men knoweth the things of a man, save the spirit of the man, which is in him? even so the things of God none knoweth, save the spirit of God.
12 But we received, not the spirit of the world τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν, but the spirit which is from God τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ; that we might know the things that were freely given to us of God.
The identity of the spirit “out of God” is difficult. Jesus said He came out of God ἐγὼ παρὰ [τοῦ] θεοῦ ἐξῆλθον (John 16:27), but perhaps the more relevant passage is John 8:23, “you are from this world, I am not from this world.” The verb “received” λαμβάνω is only used with πνεῦμα to describe receiving the Spirit of Christ (Galatians 3:2,and 14, and Romans 8:15), and” the anointing” τὸ χρῖσμα in 1 John 2:27.
13 Which things also we speak, not in words which man’s wisdom teacheth, but which spirit πνεύματος teacheth; combining spiritual things with spiritual words. 14 Now the natural man receiveth not the things of the spirit of God: for they are foolishness unto him; and he cannot know them, because they are spiritually judged.
In verse 13, spirit is inarticular, spirit teaches but man does not receive the teaching of the spirit of God, in verse 14.
1 Corinthians 12:3-13
The spirit identified in these verses is only the spirit of God, except in verse 7, “the manifestation of the Spirit” which is equivalent to “the Revelation of Jesus Christ” in Revelation 1:1. Verse 8 is a bit confusing which describes the holy spirit as “the same spirit,” not referring to the spirit just mentioned but “the same spirit” in verses 4, 9 and 11.
12:3 Wherefore I make known unto you, that no man speaking in the Spirit of God saith, Jesus is anathema; and no man can say, Jesus is Lord, but in the Holy Spirit.
4 Now there are diversities of gifts, but the same spirit τὸ αὐτὸ πνεῦμα·.
The identification of same spirit, same Lord, same God in verses 4-6 is identical to Ephesians 4:4-5: one spirit .. one Lord … one God, three distinct identities (but not three persons) as in Matthew 28:19. The spirit in each case is the spirit of God.
5 And there are diversities of ministrations, and the same Lord. 6 And there are diversities of workings, but the same God, who worketh all things in all. 7 But to each one is given the manifestation of the Spirit ἡ φανέρωσις τοῦ πνεύματος to profit withal.
Again, here the genitive combination is articular because the Spirit of Christ is referred to. This is the manifestation of the Spirit, ἀπεκάλυψεν … διὰ τοῦ πνεύματος described in 1 Corinthians 2:10, see verse 8 below, διὰ τοῦ πνεύματος. · The holy spirit manifests the words of Christ, the Spirit, as per John 16:13-14. We see the first practical example of this in Acts 2:4, “it was given to each according to the utterance of the Spirit καθὼς τὸ πνεῦμα ἐδίδου.”
8 For to one is given through the Spirit διὰ τοῦ πνεύματος the word of wisdom; and to another the word of knowledge, according to the same spirit,
Especially as the article is retained following a preposition this is certainly a reference to the Spirit of Christ, if there is any opportunity to drop the article in Greek it is after a preposition. The phrase “the same spirit” is the same phrase used in verse 4, the phrase describing the holy spirit, this is the most confusing reference because it follows “the Spirit” but the phrase “the same spirit” is repeated in verse 9 and 11, and we understand it is “the same spirit” mentioned in verse 4. The meaning of “according to the same spirit,” is probably better understood as “down from” the same spirit, the primary meaning of κατὰ in the accusative. This distribution of spiritual gifts by the spirit of God is explained in Hebrews 2:4.
9 to another faith, in the same Spirit τῷ αὐτῷ πνεύματι; and to another gifts of healings, in the one spirit, ἐν τῷ ἑνὶ πνεύματι;
Here, we have the phrase “one spirit,” the same phrase used in Ephesians 4:4. The meaning here is “in the one anointing,” which is especially clear by the dative case, ἐν … πνεύματι, the phrase that only describes the anointing of the spirit of God after the day of Pentecost.
10 and to another workings of miracles; and to another prophecy; and to another discernings of spirits: to another diverse kinds of tongues; and to another the interpretation of tongues: 11 but all these worketh the one and the same spirit τὸ αὐτὸ πνεῦμα, dividing to each one severally even as he will.
This is the distribution of spiritual gifts by the spirit of God described in Hebrews 2:4.
12 For as the body is one, and hath many members, and all the members of the body, being many, are one body; so also is Christ. 13 For in one spirit ἐν ἑνὶ πνεύματι were we all baptized into one body, whether Jews or Greeks, whether bond or free; and were all made to drink of one spirit ἓν πνεῦμα.
Here we can see the “one spirit’ – the one anointing in Ephesians 2:18, and 4:4, “drinking” that “one spirit.” In Old Testament, the Spirit of Christ was the holy spirit that the Israelites “drank” as described in 1 Corinthians 10:4.
1 Corinthians 14:2-16
As mentioned, the personal pronoun is often dropped when referring to own’s own spirit. The articular references to spirit in these verses all refer to the spirit of a person, as made clear in verse 14 where Paul defines it as “my spirit” and all the following articular uses of “spirit” describe the spirit of a person. The inarticular “spirit” in verses 2 and 16 contrasts prayer in spirit with prayer in understanding. But the dative of means πνεύματι in verses 2 and 16 is only used after the Day of Pentecost to describe the anointing of the spirit of God. Paul is describing praying in a tongue by the spirit of God.
2 For he that speaketh in a tongue speaketh not unto men, but unto God; for no man understandeth; but in spirit πνεύματι he speaketh mysteries.
14 For if I pray in a tongue, my spirit τὸ πνεῦμά μου prayeth, but my understanding is unfruitful. 15 What is it then? I will pray with the spirit τῷ πνεύματι, and I will pray with the understanding also: I will sing with the spirit τῷ πνεύματι, and I will sing with the understanding also. 16 Else if thou bless with spirit πνεύματι, how shall he that filleth the place of the unlearned say the Amen at thy giving of thanks, seeing he knoweth not what thou sayest?
Galatians 3:2 – 4:6
In this passage, the Spirit that we receive by faith (3:2,5) is clearly the Spirit of His Son (4:6). Like Romans 8:4 and Galatians 5:17, flesh and spirit are contrasted as two different ways of living, as a concept, but the meaning of the spirit of God is very clear in Chapter 5.
3:2 This only would I learn from you, Received ye the Spirit τὸ πνεῦμα by the works of the law, or by the hearing of faith? 3 Are ye so foolish? having begun in spirit πνεύματι , are ye now perfected in the flesh? 4 Did ye suffer so many things in vain? if it be indeed in vain. 5 He therefore that supplieth to you the Spirit τὸ πνεῦμα, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?
14 that upon the Gentiles might come the blessing of Abraham in Christ Jesus; that we might receive the promise of the Spirit τοῦ πνεύματος through faith.
4:6 And because ye are sons, God sent forth the Spirit of his Son τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ into our hearts, crying, Abba, Father.
Galatians 5:16-25
In this passage, the theme is led by spirit and not by flesh. In this context, led by spirit is a contrast to led by flesh. But “walk by spirit” is clearly the spirit of God in verse 25, and in Romans 8:14, Paul clearly described this as being led by the spirit of God, and so there is no article used to describe this. The use of the article in verse 17 could be just a matter of contrast, but when we compare to Romans 8:5, it is clear that he means the Spirit of Christ. The use of the article in verse 22 certainly refers to the spiritual fruit that we bear when we abide in Christ, in the Spirit, as described in John 15:4.
5:16 But I say, Walk by spirit, πνεύματι and ye shall not fulfil the lust of the flesh.
17 For the flesh lusteth against the Spirit τοῦ πνεύματος, and the Spirit τὸ πνεῦμα against the flesh; for these are contrary the one to the other; that ye may not do the things that ye would. 18 But if ye are led by spirit πνεύματι, ye are not under the law.
22 But the fruit of the Spirit τοῦ πνεύματός is love, joy, peace, longsuffering, kindness, goodness, faithfulness . . .
25 If we live by spirit πνεύματι, by spirit πνεύματι let us also walk.