Theological reflection on the role of the Holy Spirit is rooted in both the Old and the New Testaments, which use terms such as “spirit” or “holy spirit” to designate the presence and activity of God in the world and in human experience. The English language uses at least three words – “wind,” “breath,” and “spirit” – to translate a single Hebrew term, ruach. This important Hebrew word has a depth of meaning which it is virtually impossible to reproduce in English. Ruach, traditionally translated simply as “spirit,” is associated with a range of meanings, each of which casts some light on the complex associations of the Christian notion of the Holy Spirit:
Spirit as wind. The image of “wind” suggests power, movement, and uncontrollability, all of which correspond to aspects of the biblical idea of God. Old Testament writers are careful not to identify God with the wind and thus reduce God to the level of a natural force. Nevertheless, a parallel is drawn between the power of the wind and that of God. To speak of God as spirit is to call to mind the surging energy of the “Lord of Hosts” and to remind Israel of the power and dynamism of the God who led Israel out of Egypt through a powerful wind which divides the Red Sea (Exodus 14: 21). Here, the idea of ruach conveys both the power and the redemptive purpose of God.
Spirit as breath. The idea of spirit is associated with life. When God created Adam, God breathed into him the breath of life, as a result of which he became a living being (Genesis 2: 7). The famous vision of the valley of the dry bones (Ezekiel 37: 1–14) also illustrates this point: the bones only come to life when breath enters into them (Ezekiel 37: 9–10). The model of God as spirit thus conveys the fundamental insight that God is the one who gives life. Ruach is often linked with God's work of creation (e.g., Genesis 1: 2; Job 26: 12–13, 33: 4; Psalm 104: 27–31).
Spirit as charism. The technical term “charism” refers to the “filling of an individual with the Spirit of God,” by which the person in question is enabled to perform tasks which would otherwise be impossible. The gift of wisdom is often portrayed as a consequence of the endowment of the Spirit (Genesis 41: 38–9; Exodus 28: 3, 35: 31; Deuteronomy 34: 9). Similarly, the calling of a prophet also rests upon an endowment with the Spirit (Isaiah 61: 1; Ezekiel 2: 1–2; Micah 3: 8; Zechariah 7: 12), which authenticates the prophet's message – a message which is usually described as “the word [dabhar] of the Lord.”
The New Testament retained these basic elements of the Old Testament's understanding of the person and work of the Holy Spirit, emphasizing that the Spirit dwells within believers. The Holy Spirit gives rise to faith (1 Corinthans 12: 3), pours love into human hearts (Romans 5: 5), and guides the prayers of Christians (Romans 8: 26). It is also seen as a “pledge” or “guarantee” of the believer's salvation – an initial phase in the transformation of human nature, which is completed in heaven.
