However, although we cannot completely understand and control the Holy Spirit, we can draw upon his power. John the Baptist made the connection between his own ministry and that of Jesus through a theologically creative metaphorical parallel between his own baptism “with water” (John 1:31) and Jesus’ baptism “with the Holy Spirit” (John 1:33). Compare also, for example, Rom 8:16, where we again find that “The Spirit [of God; see the context] himself bears witness to our [human] spirit that we are God’s children.”Moreover, in both the Old and the New Testaments God has set his Spirit “in” and “among” his people for guidance and empowerment (see the New Testament passages just cited and compare Gen 41:38; Num 27:18; and note esp. See Gen 1:1a, “In the beginning God …,” and recall the repeated formula, “And God said…,” beginning in verse 3 and running through the whole chapter as the common introduction to each creative movement of God. The former verse refers only to man and links “breath” (neshamah) to “life,” but the latter refers to both man and air-breathing land animals and, above all, links “breath” to “spirit” (ruakh) and then to animate “life.” Moreover, according to Eccl 3:19–21, both animals and people “have the same breath [or ‘spirit,’ ruakh]” (v. 19), and “Who really knows if the spirit [or ‘breath,’ ruakh] of man ascends upward, and the spirit of the animal goes downward to the earth?” (v. 21). The parallel passages in Matthew and John simply refer to the fact that at this point Jesus “gave up his spirit” (Matt 27:50; John 19:30). 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]). People of the day were accustomed to ritual washings with water, but “washing with the Holy Spirit” was another matter. Meaning- The Holy Spirit will counsel us and teach us as we grow in … The aspect (hypostasis) of the Trinity or Godhead corresponding to divine essence present in the faithful (particularly inspired prophets) and considered to proceed either from ( Eastern Orthodoxy) God the Father alone or ( Roman Catholicism) from Him together with God the Son. 12–13) in accord with the promise that, “I will put my Spirit (ruakh) in you and you will live” (v. 14). The poetic account in Exod 15 refers to this wind as a “blast” (ruakh) from the Lord’s nostrils that piled up the waters (v. 8), and then he “blew” again with his “breath” (ruakh) to drown the Egyptian army with the same waters (v. 10). He writes: “we were all made to drink of the one Spirit.” There is a very real difference between using water for purification (i.e., baptism) and drinking it. Block, “The Prophet of the Spirit: The Use of RWH in the book of Ezekiel,” Journal of the Evangelical Theological Society 32 (1989) 36-37 and idem, The Book of Ezekiel: Chapters 1-24, New International Commentary on the Old Testament (Grand Rapids: Eerdmans, 1997) 101. The third point is actually closely related to the second. Jesus drew upon this expression at the point of death on the cross, entrusting his spirit to God in death, “Father, into your hands I commit my spirit [pneuma]” (Luke 23:46).8 Here Jesus, like David before him, was referring at least to his human spirit (if not also the Holy Spirit), so we have the Old Testament concept of the “human spirit” coming into the New Testament even in regard to the Son of God himself. ‘to the wind’] of the day.”, However, we also need to take seriously the fact that the vast bulk of occurrences of “the ruakh of the Lord/God” in the Old Testament refer to God’s “Spirit” understood as the person of God that corresponds to the human “spirit” in people (see the reflections on this biblical analogy in the previous section above). There is no regeneration anywhere or anytime without the pouring out of the Holy Spirit. There are also a few instances in which the expression “the ruakh of the Lord” refers his “breath” or “wind” (e.g., Isa 40:7; 59:19). Interestingly, Mark 15:37 puts it this way: “And Jesus uttered a loud cry, and breathed his last” (Greek ejxevpneusen [exepneusen]; note the root pneuma [“spirit”] in this verb). M.Div., Grace Theological Seminary, Ph.D. Annenberg Research Institute (formerly Dropsie College), M.A, biblical counseling from Grace Theological Seminary.) So, in the beginning, Elohim created the heavens and the earth. 15 . I will put my spirit within you; I will take the initiative and you will obey my statutes and carefully observe my laws. 380-383.) The Search OF the Savior: Why Jesus Came, Part 2 (Gal. The Holy Spirit did all of these things for both Old and New Testament believers, so in this sense the Holy Spirit not only indwells NT believers, but also did something similar in the lives of OT believers. If we cut open our bodies we will not find the Holy Spirit visible there. The Hebrew counterpart ( rûach) has the same range of meaning as 4151 ( pneúma ), i.e. This is his promised response: I will sprinkle you with pure water and you will be clean from all your impurities; I will purify you from all your idols. In my opinion, there is no reason that ruakh in Gen 1:2 cannot be a reflection of the power of God present and ready to work through “wind” in this watery environment (cf. The Lord promised to put his “spirit within [the midst of]” them and thereby move them to follow the Lord’s covenant law (v. 27). We cannot always predict what it is going to do, and it is not under our control. also “aspiration,” etc. An Investigation into the Ministry of the Spirit of God Today. 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. Consider, for example, all the background concepts Paul draws upon in Titus 3:5–6, where he writes that God “saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, whom he poured out on us in full measure through Jesus Christ our Savior” (cf. The pious act through the Holy Spirit (Tan., Wayeḥi, 14); whoever teaches the Torah in public partakes of the Holy Spirit (Cant. 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. We have already observed that, as a motif, “baptism” in (with, or by) the Holy Spirit is new in the New Testament, but we have also seen that it is based on the combination of divine promises in Ezek 36:25–28. The connection of John 3 back to John 1 is important here. The first occurrence is in Ps 51:11[13], when David prays in penitence to the Lord, “Do not reject me! Compare, for example, Gen 2:7 “the Lord God formed the man from the soil [rp*u*, àafar] of the ground and breathed into his [i.e., the man’s] nostrils the breath (hm^v*n+, neshamah) of life…,” with Genesis 7:22b, where all mankind and land animals “in whose nostrils was the breath [neshamah] of the spirit [ruakh] of life, died” (nasb) in the flood (except those on the ark of course). Ezekiel prophesies as he has been instructed and the bones rattle, come together, and receive from the Lord flesh and life-giving “breath” (ruakh) from “the four winds” (i.e., the four ruakh; vv. How to say holy spirit in Hebrew. However, translating “the Spirit of God” corresponds to the focus on God “speaking” (i.e., “breathing out” his pronouncements) throughout the chapter. The word spirit (from the Latin spiritus meaning "breath") appears either alone or with other words in the Hebrew Bible (Old Testament) and the New Testament. The reason they had not yet received the Spirit was because this was to happen only after Jesus had been glorified, which is the point of John 14:17 (cited above), and, in fact, “the Spirit was not yet” (a literal translation). In the New Testament the situation is very different, almost reversed. Shab. Samuel G. Craig (Philadelphia: The Presbyterian and Reformed Pub. We have already discussed the person(ality) of the Holy Spirit based on the comparison to the human spirit (he is personal and manifests the divine nature of God). 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. For women, the significance is that the ruach Elohim of Genesis 1:2 is a feminine noun accompanied with a feminine-ending verb form, m’rechephet. 3 . The coming of the Holy Spirit into our lives today brings with it the accomplished work of Christ in his life, death, burial, and resurrection. Calvary Bible College, Kansas City. Block, “j~Wr, ru‚ah,” in New International Dictionary of Old Testament Theology and Exegesis, ed. Combinations include expressions such as the "Holy Spirit", "Spirit of God", and in Christianity, "Spirit of Christ". It is important to observe the close pattern of parallels between this passage and what Jesus said to Nicodemus in John 3:5–6, “I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God. In reality, there is probably a combination of things going on here. The accent mark indicates where you need to linger on the vowel. However, it should be noted that this translation issue is not limited to exclusively Jewish translations since, for example, the New Revised Standard Version (nrsv) renders these passages with “holy spirit” (Psalm 51:11 and Isa 63:10, 11) and “his spirit” (Num 11:29). The close relationship between “breath” and “spirit” as translations of the same Hebrew word suggests that if a person has “breath” they are alive physically and if they have the Spirit of God they are alive spiritually. 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. is professor of Old Testament Studies and Biblical Counseling at Trinity Evangelical Divinity School... More, 4. (Minneapolis: Augsburg, 1984) 106-108. by Cecil Roth (Jerusalem: Keter Publishing House, 1971) 643. A Lamp. Israel Abrahams, “God in the Bible,” Encyclopedia Judaica vol. To walk in the Spirit is to walk in the Word. Any meaningful understanding of the Holy Spirit of God in the Bible will need to begin with an understanding of the term “spirit.” The various ways ruakh (“spirit”) is used in the Hebrew Bible contributes a great deal to our understanding of the revelation of the person and divinity of the Holy “Spirit” in the Old Testament and in the New. The spiritual number 3 means ^Truth _ or God. Where is the one who brought them up out of the sea, along with the shepherd of his flock? 10 . The word for Spirit in Hebrew is ruach, also meaning wind. 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. See the helpful review of the debate in Claus Westermann, Genesis 1-11: A Commentary, trans. 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. Q. 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). Finally, we come to the matter of the outpouring and indwelling of the Holy Spirit in the Old and New Testaments, about which there has been no small amount of disagreement. 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 ). 10–11 as “the Spirit of the Lord” who had given them rest in the days of old. See the especially helpful treatment of Ezek 37:1-14 in Michael V. Fox, “The Rhetoric of Ezekiel’s Vision of the Valley of the Bones,” Hebrew Union College Annual 51 (1980) 1-15. 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