The idea of
breathing reminded me of the basic use of breath in the Bible. Remarkably, one
original word in both Old and New Testaments is translated breath, wind, or
spirit. The Hebrew ruach and the Greek, pneuma, both translate to
these three words, the specific meaning depending on context.
However, difficulty in finding
the intended meaning in each case is highlighted in both testaments. In both Ezekiel
37—the Valley of Dry Bones—and John 3—Jesus’ discourse on spiritual birth, the
overlap of meaning comes through pun style.
Ezekiel 37, uses
the word ruach eight times in the first fourteen verses, both for breath
and Spirit. Even a cursory reading shows that the translator could have used
Spirit for breath in most locations, that is, the breath of God in this
instance could equally be His Spirit.
By way of
contrast, Genesis 2:7, uses a different Hebrew word, mappah, for breath.
This gives the sense God forced breath into the nostrils of the first man providing
basic existence, a breathing life all humans share. But in other Scriptures, the same
word also means forcing breath out, or loss of life, showing the original existence is temporary.
Like the
Ezekiel passage, John 3 invites us to share in a life-giving breath that is permanent.
Verses 6–8 translate wind and Spirit from the same root, pneuma. Verse 8
signifies human reasoning can neither understand nor obtain this new life. It
is a gift of the Spirit of God.
This
revelation colours dramatically what I understand should be the breathings of
my heart. Whatever passion our natural life may inspire, it is temporary, but
breathing in the Spirit of God as we write will provide the seeds of immortal
life as we breathe it out.
As we hear Him,
from the Word, or His Spirit’s still small voice, the breathing our hearts will
be the breathing of His heart within us. We will find no greater resource for
our words to penetrate this life and the next.
