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The Hebrew noun ruacḥ (רוח ) can refer to "breath", "wind", or some invisible moving force ("spirit"). The following are some examples of the word ruacḥ (in reference to God's "spirit") in the Hebrew scriptures: [6] Genesis 1:2 "a wind from God sweeping over the water" [7]
In a written hadith, Muhammad bin Ibrahim bin Dawud told us, Al-Hussein bin Al-Sumaid told us, Yahya bin Sulayman Al-Jafi told us, Ibn Fudayl told us, on the authority of M Jalid, on the authority of Al-Sha’bi, on the authority of Jabir, may God be pleased with him, on the authority of the Prophet, may God’s prayers and peace be upon him, who said: “The Holy Spirit is Gabriel peace be ...
The ruach elohim which moves over the Deep may therefore mean the "wind/breath of God" (the storm-wind is God's breath in Psalms 18:15 and elsewhere, and the wind of God returns in the Flood story as the means by which God restores the earth), or God's "spirit", a concept which is somewhat vague in the Hebrew bible, or simply a great storm-wind ...
In Zoroastrianism, the Holy Spirit, also known as Spenta Mainyu, is a hypostasis of Ahura Mazda, the supreme Creator God of Zoroastrianism; the Holy Spirit is seen as the source of all goodness in the universe, the spark of all life within humanity, and is the ultimate guide for humanity to righteousness and communion with God.
Baruch atah, Adonai Eloheinu, Melech haolam, shehecheyanu v’kiy’manu v’higianu laz’man hazeh. In English: "Praise to You, Adonai our God, Sovereign of the universe, for giving us life, for ...
The Holy Spirit was furthermore equated with the (grammatically feminine) Wisdom of God by two early Church fathers, Theophilus of Antioch (d. 180) and by Irenaeus (d. 202/3). However, the majority of theologians have, historically, identified Wisdom with Christ the Logos.
According to Genesis 2:7 God did not make a body and put a soul into it like a letter into an envelope of dust; rather he formed man's body from the dust, then, by breathing divine breath into it, he made the body of dust live, i.e. the dust did not embody a soul, but it became a soul – a whole creature.
Job 12:7–10 parallels the words רוח and נפׁש (nephesh): “In His hand is the life (nephesh) of every living thing and the spirit (ruah) of every human being.” The Hebrew term nephesh chayyah is often translated "living soul". [6] Chayyah alone is often translated living thing or animal. [7]