Chapter 19.—The Meaning of “Breath” In Scripture.

The term, however, that is used in the Greek version, πνοή, is variously rendered in Latin: sometimes by flatus, breath; sometimes by spiritus, spirit; sometimes by inspiratio, inspiration. This term occurs in the Greek editions of the passage which we are now reviewing, “Who giveth breath to the people upon it,” the word for breath being πνοή. 19    The passage stands in the LXX.: Καὶ διδοὺς πνοὴν τῷ λαῷ τῷ ἐπ’ αὐτῆς. The same word is used in the narrative where man was endued with life: “And God breathed upon his face the breath of life.”20    The LXX. text of Gen. ii. 7 is, Καὶ ἐνεφύσησεν εἰς τὸ πρόσω πον αὐτοῦ πνοὴν ζωῆς. Again, in the psalm the same term occurs: “Let every thing that hath spirit praise the Lord.”21    Ps. cl. 6: Πᾶσα πνοὴ αἰνεσάτω τὸν Κύριον. It is the same word also in the Book of Job: “The inspiration of the Almighty is that which teaches.”22    According to the LXX., Πνοὴ δὲ παντοκράτορός ἐστιν ἡ διδάσκουσα. The translator refused the word flatus, breath, for adspiratio, inspiration, although he had before him the very term πνοή, which occurs in the text of the prophet which we are considering. We can hardly doubt, I think, that in this passage of Job the Holy Ghost is signified. The question discussed was concerning wisdom, whence it comes to men: “It cometh not from number of years; but the Spirit is in mortals, and the inspiration of the Almighty is that which teaches.”23    Job xxxii. 7, 8. By this repetition of terms it may be quite understood that he did not speak of man’s own spirit in the clause, “The Spirit is in mortals.” He wanted to show whence men have wisdom,—that it is not from their own selves; so by using a duplicate expression he explains his idea; “The inspiration of the Almighty is that which teaches.” Similarly, in another passage of the same book, he says, “The understanding of my lips shall meditate purity. The divine Spirit is that which formed me, and the breath of the Almighty is that which teacheth me.”24    Job xxx. 3, 4, according to the LXX., of which the text is, Σύνεσις δὲ χειλεων μου καθαρα νοήσει. Πνεῦμα θεῖον τὸ ποιῆσάν με, πνοὴ δὲ παντοκράτορός ἐστιν ἡ διδάσκουσα. Here, likewise, what he calls adspiratio, or “inspiration,” is in Greek πνοή, the same word which is translated flatus, “breath,” in the passage quoted from the prophet. Therefore, although it is rash to deny that the passage, “Who giveth breath to the people upon it, and spirit to them that walk over it,” has reference to the soul or spirit of man,—although the Holy Ghost may with greater credibility be understood as referred to in the passage: yet I ask on what ground anybody can boldly determine that the prophet meant in these words to intimate that the soul or spirit whereby our nature possesses vitality [is not given to us by God through the process of propagation?]25    The words here given in brackets are suggested by the Benedictine editor. [The Latin as it stands may be translated simply: “that the prophet meant to signify in these words the soul or spirit whereby our nature lives?” and is not this better than the conjecture?—W.] Of course if the prophet had very plainly said, “Who giveth soul to the people upon earth,” it still would remain to be asked whether God Himself gives it from an origin in the preceding generation, just as He gives the body out of such prior material, and that not only to men or cattle, but also to the seed of corn, or to any other body whatever, just as it pleases Him; or whether He bestows it by inbreathing as a new gift to each individual, as the first man received it from Him?

19. Quod autem graecus dicit πνοήν, hoc Latini varie interpretati sunt; aliquando flatum, aliquando spiritum, aliquando inspirationem. Nam hoc verbum habent codices graeci in isto prophetico testimonio, de quo nunc agimus, ubi dictum est, Qui dat flatum populo super eam: hoc est, πνοήν. Ipsum verbum est et ubi homo animatus est: Et insufflavit Deus in faciem ejus flatum vitae (Gen. II, 7). Sed ipsum verbum est et in Psalmo ubi canitur: Omnis spiritus laudet Dominum (Psal. CL, 6). Ipsum est et in libro Job, ubi scriptum est: Aspiratio autem Omnipotentis est quae docet. Noluit dicere, Flatus; sed, aspiratio; cum in graeco sit πνοή: quod etiam in illis verbis Prophetae, de quibus nunc disputamus. Et certe hoc loco, nescio utrum debeat dubitari Spiritum sanctum esse significatum. Agebatur enim de sapientia, unde sit in hominibus: Quia non ex numero annorum, sed Spiritus, inquit, est in hominibus; aspiratio autem Omnipotentis est quae docet (Job XXXII, 7, 8, sec. LXX): ut intelligeretur ista repetitione, non se de spiritu hominis dixisse, quod ait, Spiritus est in hominibus. Volebat enim ostendere unde habeant sapientiam, quia non a se ipsis; et repetendo id exposuit dicens, Aspiratio Omnipotentis est quae docet. Item alio loco in eodem libro, Intellectus, inquit, labiorum meorum pura intelligit: Spiritus divinus qui fecit me, aspiratio autem Omnipotentis, quae docet me (Id. XXXIII, 3, 4, sec. LXX). Et hic quod ait, aspiratio, vel inspiratio, in graeco est πνοήν, qui in illis prophetae verbis interpretatus est, flatus. Quamobrem cum temere negetur de anima hominis vel de spiritu hominis esse dictum, Qui dat flatum populo super eam, et spiritum calcantibus eam; quamvis ibi et Spiritus sanctus multo credibilius possit intelligi: qua tandem ratione audebit 0486 aliquis definire, animam vel spiritum, quo natura nostra vivit, loco illo voluisse significare Prophetam ? Cum profecto si apertissime diceret, Qui dat animam populo super terram, adhuc quaerendum esset, utrum eam Deus ex origine praecedentis generis ipse det, sicut ex origine praecedentis generis, ipse tamen dat corpus, non solum homini aut pecori, sed etiam semini tritici, aut alicujus caeterorum quomodo voluerit: an vero novam, sicut homo primus accepit, insufflet.