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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 ...
1 In the beginning God created the heavens and the earth. 2 Now the earth was chaos and waste, darkness was on the surface of the deep, and the Ruach Elohim was hovering upon the surface of the water. 3 Then God said, "Let there be light!" and there was light.
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] 1 Samuel 16:13: "and the spirit of the L ORD gripped David from that day on." Psalm 143:10: "Let Your gracious spirit lead me on level ground."
The Hebrew language phrase ruach ha-kodesh (Hebrew: רוח הקודש, "holy spirit" also transliterated ruaḥ ha-qodesh) is used in the Hebrew Bible and Jewish writings to refer to the spirit of YHWH (רוח יהוה). [15]
According to the Hebrew Bible, in the encounter of the burning bush (Exodus 3:14), Moses asks what he is to say to the Israelites when they ask what gods have sent him to them, and YHWH replies, "I am who I am", adding, "Say this to the people of Israel, 'I am has sent me to you. ' " [4] Despite this exchange, the Israelites are never written to have asked Moses for the name of God. [13]
The word is identical to elohim meaning gods and is cognate to the 'lhm found in Ugaritic, where it is used for the pantheon of Canaanite gods, the children of El and conventionally vocalized as "Elohim" although the original Ugaritic vowels are unknown. When the Hebrew Bible uses elohim not in reference to God, it is plural (for example ...
The most characteristic sign of the presence of the ruach ha-kodesh is the gift of prophecy. The use of the word "ruach" (Hebrew: "breath", or "wind") in the phrase ruach ha-kodesh seems to suggest that Judaic authorities believed the Holy Spirit was a kind of communication medium like the wind.
Genesis 1:1 forms the basis for the Judeo-Christian doctrine of creation out of nothing (creatio ex nihilo).Some scholars still support this reading, [5] but most agree that on strictly linguistic and exegetical grounds this is not the preferred option, [6] [7] [8] and that the authors of Genesis 1 were concerned not with the origins of matter (the material which God formed into the habitable ...