Espírito Santo no Antigo Testamento
A terminologia
A origem do termo Ruah
Os conceitos de vento, respiração e espírito no Antigo Oriente Próximo
Apesar de o hebraicoרוּחַ (ruach , "vento", "respiração", "espírito") do Antigo Testamento tem semelhanças com cognatos em idiomas relacionados, "o termo rûaḥ conta com o desenvolvimento único de sua gama lexical de significado no Antigo Testamento” (Hildebrandt, Old Testament Theology, 5). Os textos antigos do Oriente Próximo não parecem sugerir que os deuses contem com espíritos próprios ou que o רוּחַ (ruach seja a manifestação divina de qualquer divindade, mas às vezes é visto considerado instrumento dos deuses (Hildebrandt, Old Testament Theology, 4).
Na literatura semita ocidental, de modo particular em Ugarite, o termo rch é considerado o equivalente linguístico do termo do Antigo Testamento רוּחַ (ruach) (Hildebrandt, Old Testament Theology, 4). Em geral, na língua ugarítica, rch é traduzido como "vento, respiração, fragrância", significando "os fenômenos atmosféricos" que acompanham o movimento da divindade no poema que descreve Baal (Hildebrandt, Old Testament Theology, 4). A partir do uso linguístico, pode-se inferir que os povos antigos presumiam que a divindade de Baal é responsável por raios, chuva, vento tempestuoso e a própria vida. Na literatura acadiana usa-se o termo sharu para se referir ao "vento" e "sopro de vida", e o termo é mais semelhante à palavra hebraica para "tempestade" (סַ֫עַר, sa'ar ) que רוּחַ (ruach) (Albertz e Westermann, "rûaḥ, Geist", 726-27).
Nos mitos egípcios, os deuses, em particular Amon, realizam a respiração vivificante no ser humano de maneira semelhante à encontrada ao texto do Deus do Antigo Testamento (cf. Gn 2:7; Jó 33: 4; Hehn, "Zum Problem Des Geistes", 216-18). Na literatura egípcia, Amon e Hórus são retratados como divindades supremas que fornecem o sopro de vida aos seres humanos, um conceito semelhante ao do sopro de vida do Antigo Testamento. No entanto, de acordo com Hehn, é de importância fundamental que “o conceito de espírito desenvolvido pelo Antigo Testamento é exclusivo de Israel. Nenhum texto na literatura egípcia atribui o sopro da vida ao 'espírito dos deuses' ”(Hehn,“ Zum Problem Des Geistes ”, 216-18; Hildebrandt, Old Testament Theology 4).
Como é a utilização do termo Ruah no Antigo Testamento?
1. Meaning of the Term.
Os diversos sentidos do termo Ruah no Antigo Testamento
Lista de versículos onde o termo Ruah (רוּחַ) aparece no Antigo Testamento hebraico
A função do Espírito Santo no Antigo Testamento
O contexto em que o Espírito Santo é mencionado no Antigo Testamento é muito amplo. Ele inclui:
• a criação do mundo;
• a redenção e formação do povo de Deus;
• a capacitação divina da liderança de Israel (rei, profeta, juiz e assistente social);
• a ética do povo de Deus.
O termo específico "Espírito Santo" aparece apenas três vezes (Sl 51:11; Is 63:10, 11). No entanto, em muitos casos, a palavra Espírito ocorre em combinação com o nome divino — o Espírito de Deus (Gn 1:2; 1Sm 11:6) e o Espírito de Yahweh/do Senhor (Juz 11:29; 14:6; 15:14; 1Sm 10:6; Is 11:2).
A utilização do termo no Pentateuco
1. Torah
At its most fundamental level, the spirit marks the borderland between life and death. The treachery of this boundary is poignantly portrayed in the flood narrative, in which God plots the demise of “all flesh in which is the spirit of life” (Gen 6:17; 7:15; compare 7:22).
This belief in the spirit as the source of physical life shades into the conviction that the spirit within is the source of skill and wisdom. The Egyptian Pharaoh recognizes that Joseph, who can interpret dreams, is one “in whom is the spirit” (Gen 41:38). Of Bezalel (and Oholiab), lead architects of the tabernacle, God says: “See, I have called by name Bezalel … and I have filled him with (the) spirit-of-God, with ability, intelligence, and knowledge in every kind of craft, to devise artistic designs, to work in gold, silver, and bronze, in cutting stones for setting, and in carving wood, in every kind of craft” (Exod 31:1–3). Later in the Torah, Moses is told to lay his hands upon Joshua because Joshua is “a man in whom is the spirit” (Num 27:18); according to a later version, “Joshua son of Nun was full of spirit of wisdom, because Moses laid his hands on him; and the Israelites obeyed him, doing as the LORD had commanded Moses” (Deut 34:9).
These statements are liable to one of two interpretations. They may suggest, on the one hand, that God gave the spirit as a subsequent, temporary endowment to equip these heroic Israelites in particular tasks: Joseph to interpret dreams, Bezalel to lead in construction of the tabernacle, and Joshua to take over from Moses. On the other hand, they may point to the belief that certain people had cultivated the spirit that was theirs from birth. This interpretation is supported by the contrast between Pharaoh’s troubled spirit and Joseph’s divine one (Gen 41:8; 38), both of which, presumably, are theirs from birth. Bezalel is selected because he already possesses the spirit of God and skills that he has cultivated; further, spirit and heart-an endowment from birth-are set repeatedly in parallel positions in this narrative, e.g., “I filled him with spirit of God … for every craft” (Exod 35:31), and “I filled them with wisdom of heart … to do every craft” (35:35). Heart and spirit are tandem permanent endowments that have been cultivated by select Israelites. The scenario is little different with respect to Joshua in Num 27:18: Joshua is chosen because he already possesses the vigor that qualifies him to become Moses’ successor without the need for a further endowment.
Deuteronomy 34:9, in which Joshua is filled with a spirit of wisdom when Moses lays his hands upon him, may be an exception to this pattern that can be explained by the influence of the Deuteronomic perspective, which dominates the so-called Deuteronomistic History (Former Prophets without Ruth). In these stories, the Spirit comes as a subsequent and spectacular endowment that effects liberation and skill. Deuteronomy 34:9 is aligned with the mystifying story of Balaam, upon whom the Spirit comes as a temporary, subsequent endowment. Balaam blesses Israel-though Balak of Moab intends to pay him handsomely for cursing Israel-when the Spirit comes upon him (Num 24:2; also LXX Num 23:7).
Another perplexing story occurs in Num 11. God tells an exhausted Moses, “I will take from the spirit that is on you and put it on them; and they shall bear the burden of the people along with you …” (11:17). Subsequently, Moses gathers the elders; the Lord “took [some] of the spirit that was on him and put it on the seventy elders; and when the spirit rested upon them, they prophesied. But they did not do so again” (11:25). Scholars have typically understood prophesying here as an ecstatic, even crazed, phenomenon, but the parallel between bearing the burden of the people and prophesying suggests that the gift is administrative. Further, the distribution of the spirit is an indication that Moses’ gift of leadership is being passed on to them. Finally, the verb “rest” expresses a different form of presence from “rush upon,” as in the story of Saul’s prophesying. The story continues when two elders who did not gather with the seventy, Eldad and Medad, prophesy; Moses, rather than being alarmed at this excess of leadership, tells Joshua he wishes all Israelites were prophets “and that the LORD would put his spirit upon them” (11:29).
The Torah, then, contains several significant depictions of the spirit: 1) the source of physical LIFE from birth; 2) the source of wisdom and insight for those who cultivated this spirit (see WISDOM IN THE OT); 3) a subsequent, temporary endowment; and 4) a distribution of the capacity for prophetic leadership (see PROPHET, PROPHECY).
I. The son of Uri and grandson of Hur of the tribe of Juda (Exodus 31:2; 35:30; 1 Chronicles 2:20; 2 Chronicles 1:5). Being naturally endowed with a certain originality of invention, he was expressly called by God to be the chief architect of the tabernacle and its many appurtenances (Exodus 31:2 sqq.). To him were entrusted the preparation of the holy oils, the incense, the priestly vestments, and finally the building of the ark and of the furniture for court and tabernacle. Special Divine gifts were also given to him and his assistants, especially Ooliab, for the proper execution of their office (Exodus 31:3–6; 35:34–35; 36:1).
in whom is the spirit This phrase can be understood as the OT way of describing the working of the Holy Spirit. It may be describing the gift of wisdom (Deut 34:9), special skills (Exod 35:31), or courage (Josh 2:11; 5:1).
The use of spirit (rûaḥ) here links this verse with v. 16, which identifies God as “the God of the spirits of all flesh,” i.e., the sovereign God. Here it simply indicates Joshua’s divine endowment for leadership (cf. Gen. 48:14). This spirit was not something that now came upon Joshua, or was temporary (such as the coming of the spirit on the elders in 11:17, 25–26); it already existed in Joshua and was the basis of God’s choice of him. Deut. 34:9 applies the phrase “full of the spirit of wisdom” to Joshua, confirming the thought here.