BOOK THIRTEENTH.

does not occur to me any place in the whole Scriptures where He is otherwise named. But in this passage where it is said, "And the Lord formed man dust of the earth, and breathed, or inspired, into his face the breath of life;" the Greek has not πνεῦμα, the usual word for the Holy Spirit, but πνοή, a word more frequently used of the creature than of the Creator; and for this reason some Latin interpreters have preferred to render it by "breath" rather than "spirit." For this word occurs also in the Greek in Isa. lvii. 16, where God says, "I have made all breath," meaning, doubtless, all souls. Accordingly, this word πνοή is sometimes rendered "breath," sometimes "spirit," sometimes "inspiration," sometimes "aspiration," sometimes "soul," even when it is used of God. Πνεῦμα, on the other hand, is uniformly rendered "spirit," whether of man, of whom the apostle says, "For what man knoweth the things of a man, save the spirit of man which is in him?"⁵⁸⁵ or of beast, as in the book of Solomon, "Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?"⁵⁸⁶ or of that physical spirit which is called wind, for so the Psalmist calls it: "Fire and hail; snow and vapours; stormy wind;"⁵⁸⁷ or of the uncreated Creator Spirit, of whom the Lord said in the gospel, "Receive ye the Holy Ghost," indicating the gift by the breathing of His mouth; and when He says, "Go ye and baptize all nations in the name of the Father, of the Son, and of the Holy Ghost,"⁵⁸⁸ words which very expressly and excellently commend the Trinity; and where it is said, "God is a Spirit;"⁵⁸⁹ and in very many other places of the sacred writings. In all these quotations from Scripture we do not find in the Greek the word πνοή used, but πνεῦμα, and in the Latin, not flatus, but spiritus. Wherefore, referring again to that place where it is written, "He inspired," or, to speak more properly, "breathed into his face the breath of life," even though the Greek had not used πνοή (as it has) but πνεῦμα, it would not on that account necessarily follow that the Creator Spirit, who in the Trinity is distinctively called the Holy Ghost, was meant, since, as has been said, it is plain that πνεῦμα is used not only of the Creator, but also of the creature.