Continued from our first post on the Holy Spirit.
The word "spirit," in the Old Testament, is the translation of the Hebrew word “ruach”, the primary significance or root meaning of which is WIND
The word "spirit" in the New Testament comes from the Greek word “pneuma”, whose primary significance or root-meaning likewise is WIND.
But let no one hastily conclude that we are attempting to prove that the Holy Spirit is a holy wind, for nothing could be farther from our thought. But we desire to present this obscure subject in such a manner as will be helpful both to the learned and the unlearned: hence we begin with the acknowledged root-meaning of these words, that we may ascertain how and why it was used in this connection.
Because the wind is both INVISIBLE and POWERFUL, these words, “ruach” and “pneuma”, gradually took on much wider meanings, and came to represent any invisible power or influence, good or bad. And since divine power is exercised through channels and by agencies beyond human sight, therefore this word "spirit" came more and more to be applied to all of the Lord's dealings.
Naturally also it came into common use in connection with such human influences as are invisible; for instance, to represent the breath of life, the power by which the man lives, which is invisible, designated the "spirit," or "breath of life"; also for the power of the mind, which is invisible, called "the spirit of the mind." Life itself is a power and is invisible, and hence it also was called spirit by the ancients. A few illustrations of these various uses of the Hebrew word “ruach” and the Greek word “pneuma” may be helpful.
“Ruach” in the Old Testament is translated "blast" 4 times, "breath" 28 times, "mind" 6 times, "smell" 8 times, "wind" and "windy" 91 times. In every instance the thought behind the word is an invisible power or influence.
Some samples of these translations of “ruach” are as follows:
"With the BLAST of thy nostrils the waters were gathered together." Exod 15:8
"All flesh wherein is the BREATH of life." Gen 6:17; 7:15
"They have all one BREATH: so that a man hath no pre-eminence." Eccl 3:19
"Which was a grief of MIND unto Isaac." Gen 26:35
"Jehovah SMELLED a sweet savor." Gen 8:21
"Noses have they but they SMELL not." Psa 115:6
"God made a WIND to pass over the earth." Gen 8:1
"Thou didst blow with thy WIND." Exod 15:10
"The trees of the wood are moved with the WIND." Isa 7:2
“Pneuma” in the New Testament is translated (besides "ghost" and "spirit") "life," "spiritual," and "wind," as follows:
"To give LIFE to the image of the beast." Rev 13:15
"Forasmuch as ye are zealous of SPIRITUAL gifts." 1 Cor 14:12
"The WIND blows where it wishes and ye hear the sound thereof." John 3:8
Let us not forget that all of these various translations were made by Trinitarians. We do not object to these translations --they are quite proper: but we call attention to them as proofs that the words “ruach” and “pneuma”, rendered "spirit," DO NOT SIGNIFY PERSONALITY, but do signify an invisible power or influence.
It is urged by some that our Lord's reference to the Holy Spirit, recorded in (John 14:26), proves that the Spirit is a person, because our Common Version (KJ) reads this passage thus:
"But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you."
But a glance at the original Greek text of this passage shows that the translators were influenced by their prejudices on the subject, for there is no ground for the use of the words "WHOM" and "HE." The true rendering of this verse is thus:
"But the helper, the Holy Spirit which the Father will send in my name, shall teach you all things and remind you of those things which I said to you."
The same criticism is applicable to the John 14:17, which, in our Common Version (KJ), reads:
"The Spirit of truth, whom the world cannot receive, because it sees him not, neither knows him, but ye know him, for he dwells with you, and shall be in you."
Here the expression, "Spirit of truth," is evidently used in contrast with the "spirit of error." The passage has no reference whatever to a person, but to the influence of the truth, and the effect of the same upon the Lord's people.
If the Holy Spirit the "Spirit of truth" were an actual person then so too would be the "Spirit of error". Think about it for a moment, use your God-given ability to reason things out for yourself, and you will soon realize the absurdity in imagining the Holy Spirit to be an actual person.
The Greek translation (the correct translation) of this verse reads:
"The Spirit of truth, which the world cannot receive, because it beholds it not, nor knows it; but ye know it; because it operates with you and will be in you."
Or if you prefer the original word for word translation:
“the spirit of the truth which the world not is able to receive because not it beholds it nor knows it you but know it because with you it abides and in you it will be.”
Rotherham’s (The Empathized Bible) one of the most accurate translations available renders it thus:
“The Spirit of truth, which, the world, cannot receive, because it beholdeth it not, nor getteth to know it. But, ye, are getting to know it; because, with you, it abideth, and, in you, it is.”
Hence, if it were not for the general misconception on the subject, and the prevalent thought that the Holy Spirit is a person (and not merely the divine will, spirit, influence or power--the spirit of the Father), there could be no criticism made of the use of the MASCULINE PRONOUNS (“Him” or “He”) in respect to the Holy Spirit; because God is recognized as masculine, as the Author and source of life and blessing. So, then, let us not overlook the fact that the use of the personal pronouns does not prove the Holy Spirit of God to be another person from the Father and the Son--another God. The Holy Spirit or influence is the Father's spirit or influence, and the Son's also, for these are one in purpose and influence.
The word "spirit," in the Old Testament, is the translation of the Hebrew word “ruach”, the primary significance or root meaning of which is WIND
The word "spirit" in the New Testament comes from the Greek word “pneuma”, whose primary significance or root-meaning likewise is WIND.
But let no one hastily conclude that we are attempting to prove that the Holy Spirit is a holy wind, for nothing could be farther from our thought. But we desire to present this obscure subject in such a manner as will be helpful both to the learned and the unlearned: hence we begin with the acknowledged root-meaning of these words, that we may ascertain how and why it was used in this connection.
Because the wind is both INVISIBLE and POWERFUL, these words, “ruach” and “pneuma”, gradually took on much wider meanings, and came to represent any invisible power or influence, good or bad. And since divine power is exercised through channels and by agencies beyond human sight, therefore this word "spirit" came more and more to be applied to all of the Lord's dealings.
Naturally also it came into common use in connection with such human influences as are invisible; for instance, to represent the breath of life, the power by which the man lives, which is invisible, designated the "spirit," or "breath of life"; also for the power of the mind, which is invisible, called "the spirit of the mind." Life itself is a power and is invisible, and hence it also was called spirit by the ancients. A few illustrations of these various uses of the Hebrew word “ruach” and the Greek word “pneuma” may be helpful.
“Ruach” in the Old Testament is translated "blast" 4 times, "breath" 28 times, "mind" 6 times, "smell" 8 times, "wind" and "windy" 91 times. In every instance the thought behind the word is an invisible power or influence.
Some samples of these translations of “ruach” are as follows:
"With the BLAST of thy nostrils the waters were gathered together." Exod 15:8
"All flesh wherein is the BREATH of life." Gen 6:17; 7:15
"They have all one BREATH: so that a man hath no pre-eminence." Eccl 3:19
"Which was a grief of MIND unto Isaac." Gen 26:35
"Jehovah SMELLED a sweet savor." Gen 8:21
"Noses have they but they SMELL not." Psa 115:6
"God made a WIND to pass over the earth." Gen 8:1
"Thou didst blow with thy WIND." Exod 15:10
"The trees of the wood are moved with the WIND." Isa 7:2
“Pneuma” in the New Testament is translated (besides "ghost" and "spirit") "life," "spiritual," and "wind," as follows:
"To give LIFE to the image of the beast." Rev 13:15
"Forasmuch as ye are zealous of SPIRITUAL gifts." 1 Cor 14:12
"The WIND blows where it wishes and ye hear the sound thereof." John 3:8
Let us not forget that all of these various translations were made by Trinitarians. We do not object to these translations --they are quite proper: but we call attention to them as proofs that the words “ruach” and “pneuma”, rendered "spirit," DO NOT SIGNIFY PERSONALITY, but do signify an invisible power or influence.
It is urged by some that our Lord's reference to the Holy Spirit, recorded in (John 14:26), proves that the Spirit is a person, because our Common Version (KJ) reads this passage thus:
"But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you."
But a glance at the original Greek text of this passage shows that the translators were influenced by their prejudices on the subject, for there is no ground for the use of the words "WHOM" and "HE." The true rendering of this verse is thus:
"But the helper, the Holy Spirit which the Father will send in my name, shall teach you all things and remind you of those things which I said to you."
The same criticism is applicable to the John 14:17, which, in our Common Version (KJ), reads:
"The Spirit of truth, whom the world cannot receive, because it sees him not, neither knows him, but ye know him, for he dwells with you, and shall be in you."
Here the expression, "Spirit of truth," is evidently used in contrast with the "spirit of error." The passage has no reference whatever to a person, but to the influence of the truth, and the effect of the same upon the Lord's people.
If the Holy Spirit the "Spirit of truth" were an actual person then so too would be the "Spirit of error". Think about it for a moment, use your God-given ability to reason things out for yourself, and you will soon realize the absurdity in imagining the Holy Spirit to be an actual person.
The Greek translation (the correct translation) of this verse reads:
"The Spirit of truth, which the world cannot receive, because it beholds it not, nor knows it; but ye know it; because it operates with you and will be in you."
Or if you prefer the original word for word translation:
“the spirit of the truth which the world not is able to receive because not it beholds it nor knows it you but know it because with you it abides and in you it will be.”
Rotherham’s (The Empathized Bible) one of the most accurate translations available renders it thus:
“The Spirit of truth, which, the world, cannot receive, because it beholdeth it not, nor getteth to know it. But, ye, are getting to know it; because, with you, it abideth, and, in you, it is.”
Hence, if it were not for the general misconception on the subject, and the prevalent thought that the Holy Spirit is a person (and not merely the divine will, spirit, influence or power--the spirit of the Father), there could be no criticism made of the use of the MASCULINE PRONOUNS (“Him” or “He”) in respect to the Holy Spirit; because God is recognized as masculine, as the Author and source of life and blessing. So, then, let us not overlook the fact that the use of the personal pronouns does not prove the Holy Spirit of God to be another person from the Father and the Son--another God. The Holy Spirit or influence is the Father's spirit or influence, and the Son's also, for these are one in purpose and influence.
