Angels are designated by the terms ruʹach and pneuʹma in a number of texts. ( Joh 1:1, 14) Completing his earthly course, he was “put to death in the flesh, but made alive in the spirit.” ( 1Pe 3:18) His Father resurrected him, granted his Son’s request to be glorified alongside the Father with the glory he had had in his prehuman state ( Joh 17:4, 5), and God made him “a life-giving spirit.” ( 1Co 15:45) The Son thus became again invisible to human sight, dwelling “in unapproachable light, whom not one of men has seen or can see.”- 1Ti 6:14-16. God’s “only-begotten son,” the Word, was a spirit person like his Father, hence “existing in God’s form” ( Php 2:5-8), but later “became flesh,” residing among mankind as the man Jesus. ) He thereby contrasts his heavenly spiritual position with that of earthly, fleshly man. shiʹ) has the sense of “I the person,” or “my person.” ( Isa 1:14 see SOUL.
chiʹ) used by God at Genesis 6:3 may mean “I the Spirit,” even as his use of “my soul” ( naph.The Scriptures unmistakably testify to his personality he also has location so that Christ could speak of ‘going to his Father,’ this in order that he might “appear before the person of God for us.”- Joh 16:28 Heb 9:24 compare 1Ki 8:43 Ps 11:4 113:5, 6 see JEHOVAH (The Person Identified by the Name). This does not mean that God is an impersonal, bodiless force like the wind. ” The apostle writes: “Now Jehovah is the Spirit.” ( Joh 4:24 2Co 3:17, 18) The temple built on Christ as foundation cornerstone is “a place for God to inhabit by spirit.”- Eph 2:22. ( 2Co 3:3 Isa 40:25-31) Christ Jesus states: “God is a Spirit. God is invisible to human eyes ( Ex 33:20 Joh 1:18 1Ti 1:17), and he is alive and exercises unsurpassed force throughout the universe. Because of this, “wind ” frequently stands for that which is uncontrollable or unattainable by man-elusive, transitory, in vain, of no genuine benefit. Man cannot exercise control over the wind he cannot guide, direct, restrain, or possess it. Thus the thought of an invisible force is present, the basic characteristic of the Hebrew ruʹach.Įvidently the only case in the Christian Greek Scriptures in which pneuʹma is used in the sense of “wind” is at John 3:8. Job 41:15, 16 says of Leviathan’s closely fitting scales that “not even air can come in between them.” Here again ruʹach represents air in motion, not merely air in a quiescent or motionless state.
( Nu 11:31 1Ki 18:45 19:11 Job 21:18) Because the four winds are used to mean the four directions-east, west, north, and south- ruʹach at times may be rendered as ‘direction’ or ‘side.’- 1Ch 9:24 Jer 49:36 52:23 Eze 42:16-20. The context in many cases shows ruʹach to mean “wind,” as the “east wind” ( Ex 10:13), “the four winds.” ( Zec 2:6) The mention of such things as clouds, storm, the blowing of chaff or things of similar nature appearing in the context often makes evident this sense. Consider first the sense that is perhaps easiest to grasp.
(Compare Koehler and Baumgartner’s Lexicon in Veteris Testamenti Libros, Leiden, 1958, pp. 877-879 Brown, Driver, and Briggs’ Hebrew and English Lexicon of the Old Testament, 1980, pp. 924-926 Theological Dictionary of the New Testament, edited by G. Friedrich, translated by G. Bromiley, 1971, Vol. VI, pp. 332-451.) All these meanings have something in common: They all refer to that which is invisible to human sight and which gives evidence of force in motion. (Compare Hab 2:19 Re 13:15.) They can also mean wind the vital force in living creatures one’s spirit spirit persons, including God and his angelic creatures and God’s active force, or holy spirit.
Ruʹach and pneuʹma, then, basically mean “breath” but have extended meanings beyond that basic sense. The Greek pneuʹma (spirit) comes from pneʹo, meaning “breathe or blow,” and the Hebrew ruʹach (spirit) is believed to come from a root having the same meaning.
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