Combinations include expressions such as the "Holy Spirit", "Spirit of God", and in Christianity, "Spirit of Christ". Ezekiel was both born as a priest and called to be a prophet (Ezek 1:1–3), and the two offices come together here. Some can walk more closely in the Spirit but there is not a believer that does not have the Holy Spirit for if you don’t have the Holy Spirit, you are none of Christ’s. Ru•ach Ha•ko•désh is mentioned 55 times in the New Testament. it likewise can refer to spirit/Spirit, wind, or breath .] If one of the explicitly biblical perspectives from which to approach an understanding of the Holy Spirit of God is through comparison and contrast with the human spirit of people, then another is through the nature and effects of “wind.” We have already referred to several passages in the Old Testament where ruakh means “wind.” Conceptually, “wind” is closely related to “breath,” since they both involve the movement of air, and both of them are closely related to “spirit” because if a person stops “breathing” their life “expires” and the person’s body gives up their “spirit.” In turn, “spirit” also sometimes refers to that which constitutes the unique nature of a particular person—their individual personal vitality and personality, character, dispositions, and so forth. רוח קודש Find more words! For those of us who are Christians there is something that has been lost since around the 2nd-3rd century after Jesus walked the earth. 8 . The focus will be on the Old Testament patterns of expression and some of the most important passages in which they occur, but we will also follow them through into the New Testament to the degree that is possible in this short paper. esp. For example, in his well-known “born again” (or perhaps better, “born from above”) encounter with Nicodemus in John 3,14 Jesus uses the wind/spirit correspondence to explain the nature of spiritual birth: “What is born of the flesh is flesh, and what is born of the Spirit is spirit” (v. 6), and especially, “The wind [pneuma] blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. But the Son of God himself would be the one who would “baptize with the Holy Spirit” (John 1:33b). We have also investigated the nature of the Holy Spirit as (life-giving) “breath” and mysterious yet empowering “wind.” Furthermore, we have already begun our discussion of the Holy Spirit as “water” with the remarks above on the Spirit’s baptism that cleanses the human spirit. The spirit is the person whether embodied or not. What is born of the flesh is flesh, and what is born of the Spirit is spirit.” The combination of water, spirit, and Spirit here recalls the same elements in Ezek 36:25–27 (cited above) and the relationship between them. It also continued after the restoration into New Testament times when John the Baptist, Jesus, Paul, and others drew upon Ezekiel’s words to explain and illustrate the work of the Holy Spirit in the lives of Christians. We need to take this biblical analogy seriously in both understanding the nature of God’s Spirit and in welcoming and engaging with his work. See the helpful review of the debate in Claus Westermann, Genesis 1-11: A Commentary, trans. 17 . There are some things that are completely new about the work of the Holy Spirit in the New Testament compared to the Old Testament. A valley of dry bones suggests not, but God has something to say about that. The oracle begins with “the Spirit of the Lord” transporting the prophet to the valley of dry bones and ends with the “Spirit” reviving the people (i.e., the dry bones) to bring them back from exile (i.e., the valley of dry bones) into the land of Israel. The word’s first use in the Bible appears in the second verse: “The Spirit of God [ Ruach Elohim] was hovering over the waters” ( Genesis 1:2 ). Even if the expression itself derives from John the Baptist, nevertheless, the idea behind it is Ezekiel’s prophecy of the Spirit of God transforming the spirit of people from death to life in the same context as God cleansing his people by washing them with clean water (Ezek 36:25–27 with 37:13–14). The idea of “breath” is completely integral to the human experience. also “aspiration,” etc. Wood, The Holy Spirit in the Old Testament (Grand Rapids: Zondervan, 1976); Lloyd Neve, The Spirit of God in the Old Testament (Tokyo: Seibunsha, 1972); Benjamin Breckinridge Warfield, “ The Spirit of God in the Old Testament,” in Biblical and Theological Studies, ed. However, although we cannot completely understand and control the Holy Spirit, we can draw upon his power. They are toV pneu'ma tou' ajnqrwvpou' (to pneuma tou anthro„pou) and toV pneu'ma tou' qeou' (to pneuma tou theou), respectively. Again, this is what Moses means when he says, “Circumcise then your heart, and stiffen your neck no more (Deut 10:16 [niv]; cf. Moreover, the next occurrence of ruakh in the canon after Gen 1:2 is 3:8 in reference to the Lord God “walking in the garden in the cool [lit. Related Topics: Pneumatology (The Holy Spirit), (B.A. 2:10-12). Understanding the OT terms “Holy Spirit” and “the Spirit of God (or the LORD)” and the theology associated with them depends on grasping the significance of the fact that, in about 40% of its occurrences, the Hebrew word “spirit” (ruakh) basically means “wind or breath,” not “spirit.” The NT word (pneuma) is also used in this way on occasion. Does debt affect giving in modern times in light of the Israelite tithe and slaves? The Old Testament passage in which this stands out most clearly is Ezek 36–37. He is invisible and like wind, because He can be felt or experienced, but not seen. Now we have not received the spirit of the world, but the Spirit who is from God, so that we may know the things that are freely given to us by God. It is true that the pronoun “you” is plural in Ezek 36:27, but the same is true of the whole passage, including the references to changing their heart (v. 26) and so on. Block, “j~Wr, ru‚ah,” in New International Dictionary of Old Testament Theology and Exegesis, ed. Consider also the watery context in Exod 14:21–22, 29 where the Lord enabled Israel to cross the Reed Sea on dry ground by sending a strong east “wind” (ruakh) to drive the waters back. Clearly, according to Paul there is no being a Christian without being “baptized by the Holy Spirit.” As he puts it in 1 Cor 12:13, “for in one Spirit we were all baptized into one body. As such, it refers to vitality of life (e.g., Gen 45:27; Josh 5:1; 1 Kgs 10:5; Isa 38:16), moral and spiritual character (e.g., positive: Isa 26:9; Mal 2:16; and negative: Isa 29:24; Ezek 13:3), capacities of mind and will (e.g., Exod 28:3; Job 20:3 lit. The Hebrew word for God in Genesis 1 is Elohim. Whether we are Jews or Greeks or slaves or free we were all made to drink of the one Spirit.” In Acts 19 Paul immediately led the Ephesian disciples (v. 1) to faith in Jesus, “baptized” them “into the name of the Lord Jesus,” and laid his hands on them so that “the Holy Spirit came on them” (vv. John the Baptist came to prepare the people for the Messiah, and he did this through water purification, a baptism of repentance (John 1:24–28; cf. The pious act through the Holy Spirit (Tan., Wayeḥi, 14); whoever teaches the Torah in public partakes of the Holy Spirit (Cant. the Spirit baptism of Jesus). The term "Holy Spirit" ( pneuma [ pneu'ma] hagion [ a&gion ]) becomes common, although the absolute use remains frequent and "Spirit of God/the Lord" and even "Spirit of Christ" appear too. The invisible energizing force that God puts into action to accomplish his will. The meaning of the Hebrew word ruach is "breath," or "wind," or "spirit." Moreover, the New Testament writers did not read the passage this way. As noted above, the expression “the Spirit of God/the Lord” and its pronominal equivalents (e.g., “my Spirit”) occur many times in the Hebrew Bible, while “Holy Spirit” occurs only three times. See, e.g., Gordon Wenham, Genesis 1-15, Word Biblical Commentary, vol. It continues through continuing attentiveness to God in our lives on various levels and in all sorts of ways, including, for example, the serious study of the scriptures that the Spirit himself “inspired” (see 2 Tim 3:16, “Every scripture is inspired by God [God-breathed (qeovpneusto", theopneustos)]”; cf. If we understand the idea of God, especially the Holy Spirit, being like a breath or wind, we can grasp the meaning of the Hebrew word “Ruach.”. God the Holy Spirit breathed out the very Word of God. 5 . Romans chapter 8 is predominantly about the Holy Spirit’s indwelling, work, and says “You, however, are not in the flesh but in the Spirit, if in fact the Spirit … People of the day were accustomed to ritual washings with water, but “washing with the Holy Spirit” was another matter. 1A (Nashville: Broadman & Holman, 1996) 134-136. Consider, for example, the third occurrence of ruakh in the canon (after Gen 1:2 and 3:8), where the Lord says, “My Spirit will not contend with man forever” (Gen 6:3 [niv]). Using the analogy of a ship driven by the wind (see above), we can “put up the sails” in our lives and thereby take advantage of the blowing of the Spirit in and through our lives. The vision of Ezek 37 is actually an extension of the previous oracle in Ezek 36:22–38, in which the Lord promised to respond to the rebellious defilement of the nation and their profaning of his holy name among the nations. But much of what is there in the New Testament already has its roots sunk deep into the soil of the Old Testament. We are not. Get tools and resources to easily expand your learning and enrich your spiritual life, by Dr. Mike Evans | Aug 30, 2016 | Blog | 0 comments, Designed by Elegant Themes | Powered by WordPress. “the spirit of my understanding”; Pss 51:10 [12], 12[14]; 77:6 [4]), and various dispositions or states of the human person and personality (e.g., Num 5:14 “spirit” = feelings, suspicions; Judg 8:3 “spirit” = anger, resentment; Prov 16:18–19 “low of spirit” = humble, but “high spirit” = prideful; 17:22 “a crushed spirit” = discouraged, depressed; Eccl 7:8 “long of spirit” = patient; Prov 14:29 “short of spirit” = quick-tempered; etc.). We have all received the Holy Spirit into our lives by whom we have been cleansed (i.e., baptism of the Holy Spirit, 1 Cor 12:13a) and of whom we drink as he wells up within us (1 Cor 12:13b). 1 . The Holy Spirit now can bring all this to bear upon us, and that is his very purpose as Paul observes in 1 Cor 2:12. It is holy because it comes from Jehovah, who is clean and righteous to the highest degree, and because it is God’s means to accomplish what is holy. 3c, above, and parallel passage). Similarly, when Jesus himself met with the apostles immediately before his ascension (Acts 1), in anticipation of the day of Pentecost (Acts 2), he once again called their attention to the importance of the link between John’s baptism with water and his own baptism with the Holy Spirit: “John baptized with water, but you will be baptized with the Holy Spirit not many days from now” (Acts 1:5), and “you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth” (Acts 1:8). The implications of all these images are not always clear in the Old Testament, and sometimes not even in the New Testament in certain places, but they are there nevertheless. Later in the same Gospel we read that Jesus “breathed on them [i.e., his disciples] and said, ‘Receive the Holy Spirit’” (John 20:22). The «Guide for a correct presentation of Jews and the Jewish religion in the Preaching and Catechesis of the Catholic Church» (1985), encourages Christians to acquire a more respectful and adequate knowledge of the common heritage of Christians and Jews because this knowledge «can help them better … Similarly, like physical water, one can drink of the Spirit as water that gives life to the human spirit (e.g., John 7:37-39). However, such a translation brings a grammatical issue. The second point is related to the first. Of course, this would be natural since priests and Levites were the ones responsible for such purifications in Israel (cf., e.g., Lev 14 with Matt 8:4). God promised that he himself would purify Israel with clean water (cf. Eph 4:30). 19 (Waco: Word, 1983) 262-263 for a brief but very helpful explanation of the relationship between the intent of this verse in Psalm 31 and Jesus’ quotation from it on the cross. Matt 3:2, 8, 11; Mark 1:4–5; Luke 3:3, 8). So, in the beginning, Elohim created the heavens and the earth. Paul’s other image of the Spirit in 1 Cor 12:13 calls up another whole set of expressions in the Old Testament that serve as background for the New Testament teaching of the indwelling Holy Spirit. The metaphor takes the idea of purification of the human body through physically washing with water and extends it to purification of the human spirit through spiritual washing with the Holy Spirit. 7). So it is with everyone who is born of the Spirit [pneuma]” (v. 8). Similarly, but in a context where we once again see the close connection between “spirit” (ruakh) and “breath” (neshamah), Elihu says, “If God were to set his heart on it, and gather in his spirit and his breath, all flesh would perish together and human beings would return to dust” (Job 34:14–15). Have our sails up and the earth in some ways in holy spirit meaning in hebrew Old Testament the who! 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