“Wind” would make no sense as an English rendering for ruakh in this context, and there are many like it. 15 . For a good summary of this matter see Fee, God’s Empowering Presence, 914-915 and the literature cited there. Spirit of Counsel. So, in the beginning, Elohim created the heavens and the earth. One can hardly speak of changing the heart a nation without changing the heart of the people who make it up. So it is with everyone who is born of the Spirit [pneuma]” (v. 8). As I have already explained and illustrated above, there is a very close connection between ruakh as wind/breath (i.e., the movement of air) and ruakh as (human) “spirit” or “Spirit” of God in the Hebrew Bible. They are toV pneu'ma tou' ajnqrwvpou' (to pneuma tou anthro„pou) and toV pneu'ma tou' qeou' (to pneuma tou theou), respectively. It also speaks of truth prophetically. The connection of John 3 back to John 1 is important here. An Investigation into the Ministry of the Spirit of God Today. If we use this concept when interpreting the word holy in the Hebrew Bible, then we are misreading the text, as this is not the meaning of the Hebrew word qadosh. In reality, there is probably a combination of things going on here. 4–6). The well-known vision of the valley of dry bones in Ezek 37:1–14 begins with “the Spirit of the Lord” transporting the prophet to the valley (v. 1).12 Of course, the dry bones represent the house of Israel as a whole, and the real question is whether or not there was any hope for Israel in the future (v. 11). 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. A Lamp. It is especially significant that this is the third and last of the three clauses of verse 2 describing the condition of the earth before God’s repeated pronouncement of creative words beginning immediately in verse 3. See James K. Hoffmeier, “Some Thoughts on Genesis 1 & 2 and Egyptian Cosmology,” Journal of Ancient Near Eastern Studies 15 (1983) 44 and the literature cited there favoring “the wind of God.” For mediating somewhere between the two positions see Kenneth A Matthews, Genesis 1-11:26, New American Commentary, vol. Willem A. VanGemeren (Grand Rapids: Zondervan, 1997) 3.1073-1078 and the literature cited there. Ru•ach Ha•ko•désh is mentioned 55 times in the New Testament. 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. What was New about the Christian Experience of God?” Ex Auditu 12 (1996) 14-28; Block, “The Prophet of the Spirit,” 40-41; and Fredricks, “Rethinking the Role of the Holy Spirit in the Lives of Old Testament Believers,” 81-104. 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). This is true no matter whether we are talking about the Old Testament or the New. See, e.g., Gordon Wenham, Genesis 1-15, Word Biblical Commentary, vol. 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). 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. Yes, there is “indwelling” in the Old Testament, but not in this way and to this degree of the fullness of God’s salvation plan accomplished. That brings me to a third point. Samuel G. Craig (Philadelphia: The Presbyterian and Reformed Pub. 17 . Where is the one who brought them up out of the sea, along with the shepherd of his flock? 20 . 13 . How to say holy spirit in Hebrew. Happy New Year: Past, Present, and Future Perspectives, 4. The point is that there is a great deal of continuity from the Old Testament on into the New Testament in regard to the concept of “spirit” (including “breath” and “wind,” see more on the latter below). 5 . This is clear from the correspondences between John 3 and Ezek 36:25–27 outlined and explained above. The latter expression and its interchangeable counterpart “the Spirit of God” (compare, for example, 1 Sam 10:6 with 10:10) occur a total of about 94 times in the Hebrew Bible;3 that is, if one includes instances where “the (my, your, his) Spirit” clearly refers to “the Spirit of the Lord/God” in the context. In Gen 1:2b we read that the “the Spirit of God [