This is a work in progress.
When we seek to understand “Who is the Holy Spirit?” it’s good to first have an understanding of how the word spirit is used in the Holy Bible:
- The Old Testament was written in Hebrew. In Hebrew, the word ruach is defined as breath, wind, or spirit.
- The New Testament was written in Greek. In Greek, the word pneúma is likewise defined as spirit, wind, or breath.
- When reading the Word of God, any of the above renderings (spirit, wind, breath) is always theoretically possible – only the context determines which sense is meant.
- “Spirit” is by far the most common translation/application of both ruach in Hebrew and pneúma in Greek.
- When the attributive adjective “holy” is used, it always refers to the Holy Spirit.
Before we develop a clear understanding of “Who Is The Holy Spirit?” it’s helpful to understand that mankind has a spirit. Man’s spirit is defined as:
- the rational part of mankind that perceives and grasps divine and eternal things
- that part of mankind in which the Spirit of God exerts influence
- Said a different way, mankind’s spirit is “the highest and noblest part of man, which qualifies him to lay hold of incomprehensible, invisible, eternal things. It is the house where faith and God’s word are at home.” – Martin Luther
When we investigate “Who Is The Holy Spirit?” we should know that the Holy Bible says “All scripture is given by inspiration of God, and is profitable for doctrine…” To understand who the Holy Spirit is we need only focus on the Holy Bible (for doctrine, we cannot trust anyone’s account of their “encounter” with the Holy Spirit). In the Holy Bible there are 300+ instances where the Spirit of God is mentioned (~85 in the OT and ~220 in the NT) so we can develop a good understanding of the Holy Spirit by studying these verses.
As anyone who has studied the Holy Bible knows very well, the meaning of certain verses of scripture can be challenging to understand. Most verses have deep meaning that are not revealed unless you study that particular verse in depth. For this study I’ve categorized the 300+ instances into groupings to establish patterns that are more easily understood. For example, Genesis 1:2 says “… And the Spirit of God was hovering over the face of the waters.” This verse shows Holy Spirit working on the elements in preparation for a new creation – so for this instance I believe it to be correctly grouped under “Creator.” I know well that there is additional, deeper meaning but it is not wrong to identify the Holy Spirit as Creator here.
In Wisdom as in the later books of the Old Testament (exilic and post-exilic), the expression “the Spirit of the Lord” denotes the person of God. What God does is done by the Spirit. Thus, it is His Spirit that fills and sustains the world, that observes all human actions (The Wisdom of Solomon 1:7), that is present everywhere (The Wisdom of Solomon 12:1).
There are several recurring patterns and themes about the nature and function of the Spirit. The Bible predominantly illustrates the Spirit as an active, transformative, and multifaceted force that interacts with humanity and creation in diverse ways. Common actions attributed to the Spirit include empowering, guiding, bringing life, enacting judgment, providing wisdom, and influencing human emotions or behaviors. For instance, the Spirit is frequently depicted as enabling prophecy (e.g., Num 11:25), granting wisdom and understanding (e.g., Exo 31:3), and serving as the source of life or breath (e.g., Gen 1:2, Eze 37:5). Additionally, the column highlights the Spirit’s role in both positive and negative contexts—such as stirring righteous action (1Sa 11:6) or delivering judgment through wind or scattering (e.g., Eze 5:12)—indicating its dual capacity for blessing and discipline.
The lessons about the Spirit often emphasize its divine origin, authority, and indispensability in human affairs, particularly in relation to God’s will. It is portrayed as a gift that sanctifies and renews (e.g., Eze 36:27, Tit 3:5), a presence that cannot be controlled or fully comprehended by humans (e.g., Jhn 3:8), and a force that distinguishes between good and evil (e.g., 1Jo 4:1-3). The Spirit’s involvement ranges from grand cosmic acts—like creating and sustaining life (Psa 104:30)—to intimate personal experiences, such as inspiring joy (Luk 1:47) or interceding in prayer (Rom 8:26). A notable pattern is the Spirit’s association with transformation, whether renewing hearts (Eze 11:19), empowering individuals for specific tasks (Act 13:2), or serving as a witness to divine truth (1Jo 5:6). Overall, Column E presents the Spirit as a dynamic agent of God’s power, presence, and purpose, bridging the divine and human realms while shaping creation and individual lives according to God’s sovereign plan.
There are recurring themes related to the Spirit of God, particularly its role in creation, guidance, judgment, empowerment, and transformation. Many passages highlight the Spirit as a force that brings life, wisdom, and divine intervention, often symbolized by wind or breath. The Spirit is described as influencing individuals, from prophets to rulers, enabling them to carry out God’s will. Another common motif is the duality of the Spirit’s work—bringing both restoration and judgment—depending on the spiritual condition of individuals or nations.
Additionally, the text presents contrasts between divine and deceptive spirits, illustrating the struggle between righteousness and falsehood. The Spirit’s presence signifies empowerment and guidance, while its absence leads to distress, confusion, or corruption. The document also draws connections between the Spirit and emotions, showing how it affects human experiences of joy, sorrow, fear, and renewal. Overall, the text provides a comprehensive view of the Spirit’s role across various contexts, emphasizing its omnipresence, authority, and transformative power.