Pneuma

The Meaning of “Pneuma”
The Gk. root "pneuma", from which the New Testament word for spirit is derived, denotes dynamic movement of the air. A word of great significance in the New Testament is formed from its root with suffix -ma and denotes the result of this action,namely, air set in motion, considered as a special substance and with an underlying stress on its inherent power. The air that man breath was considered bearer of life.

Of the 379 occurrence of the substantive pneuma, approximately 275 instances pneuma must be understood as “spirit of God” of these, 149 are absolute; pneuma hagion, “holy spirit,” 92 times; pneuma hagiosynes, “spirit of holiness,” once (Rom 1:4) pneuma theou, “spirit of God,” 18 times; pneuma tou patros, “spirit of the Father,” once. Refering to the Christos it is used three times; as pneuma tou huiou autou, “the spirit of His Son,” once; and as pneuma Iesou, “spirit of Jesus,” once. Pneuma is used roughly 47 times in the anthropological sense, mostly with reference to breath (Mt 27:50, John 2:26) Used either absolutely or with modifier, pneuma denotes evil spirits approximately 38 times.

In LXX, the Hebrew word, equivalent of pneuma is almost always “ruah;” only three times does “pneuma” render “nesamah”, breath. The idea behind “ruah” is the extraordinary fact that something as intangible as sir should move, “blowing.” Just as the wind comes from God and the spirit of man is God’s gift, Spirit is essential of God. The thought implicit in “ruah” is that breathing; with the movement of air, which this involves, is the outward expression of the life force, inherit in all human behavior.

Thus, the first thing must be said is that Holy Spirit is that He is a Person. He is the third Person of the trinity. The Bible reveals the Holy Spirit to be a "personal" being, possessing every trait of what Christians call "personality." Not some "impersonal force" that emanates from God. He is third person of the Trinity: Father, Son and Holy Spirit. He is not a vague, ethereal shadow, nor an impersonal force. He is a person equal in every way with the Father and the Son. All the divine attributes ascribed to the Father and the Son is equally ascribed to the Holy Spirit.

Webster’s defines “person” as the following: “the personality and character of and individual. Their body does not make Christians a person. If their legs and arms were amputated, Christians would no longer have a "normal" human body, but Christians would still be a person with a personality and character. Likewise, God does not need a physical body to be a person. He has a personality and character without having a body. He is a Spirit (John 4:24). With this in mind, allow Christians to observe the evidence to support the notion of the Spirit being a person.

Comparing KJV and NIV, do they have this teaching? Are they both consistent in this doctrine of the Holy Spirit?