In John, I think τὸ πνεῦμα refers to "the Holy Spirit" if it is not qualified.Alan Bunning wrote: ↑May 7th, 2017, 10:55 pmI wouldn't mind seeing a list of examples that aren't restrictive that follow the ο ανθρωπος ο κακος pattern.Jonathan Robie wrote: ↑May 7th, 2017, 3:03 pm Would it help to provide examples where I doubt that the meaning is restrictive?
Consider John 1:
It does not say Τεθέαμαι πνεῦμα καταβαῖνον, it says Τεθέαμαι τὸ πνεῦμα καταβαῖνον, and it's clear - here and in other places - that τὸ πνεῦμα is the Holy Spirit. Compare that to John 14:32 καὶ ἐμαρτύρησεν Ἰωάννης λέγων ὅτι Τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπ’ αὐτόν· 33 κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλ’ ὁ πέμψας με βαπτίζειν ἐν ὕδατι ἐκεῖνός μοι εἶπεν· Ἐφ’ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπ’ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ·
If this had said ὁ δὲ παράκλητος, τὸ πνεῦμα ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου, I think it would still be clear that this was the Holy Spirit and not some other spirit. I do not think τὸ ἅγιον is added to "restrict" spirits to this particular one, or that other spirits are at all in view in this passage.26 ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν.
I think it's probably useful to consider various ways that πνεῦμα and ἅγιον are used together in phrases to get a feel for this.