shaped by the Spirit.2 The verbal link to the end of v. 24* should not, however, lead one to suppose that the concept of πνεῦμα is used without differentiation. Our text differs from what has gone before in speaking not about the Holy Spirit but about human beings who are guided by different spirits.3 ■ 1* The author takes for granted the existence of a variety of spirits (implicit in “every,” παντί). In what follows it will be apparent that this multiplicity of pneumata is at work especially