ruí†aj (j’Wr , 7307), “breath; breath, air; wind; breeze; spirit; courage; temper; Spirit”. This name has cognates in Ugaritic, Aramaic and Arabic. The term is found some 378 times in all periods of Biblical Hebrew. First, the word means “breath” or “breath”, the “air” that is breathed. This meaning is highlighted in Jer 14:6 “The wild donkeys stand on the hills and breathe the wind like jackals” (rva). “To catch his breath” is to revive himself: “When he drank, he regained his strength and revived” (Jdg 15:19 lba). “To be breathless” is to feel astonishment: “And when the queen of Sheba saw all the wisdom of Solomon, and the house that he had built, also the food on his table † ¦ she was astonished” (1Ki 10:4-5 rvr ; “breathless” rva, lba). Ruí†aj can also refer to speaking or the “breath” of the mouth: “By the word of the Lord the heavens were made, and all their host by the breath of his mouth” (Psa 33:6; “breath” rva; “spirit” rv; cf. Exo 15:8; Job 4:9; 19.17). Second, the term is used with a particular emphasis on the invisible, intangible and fleeting quality of “air”: “Remember that my life is a breath; my eyes will see no more what is good” (Job 7:7). Sometimes ruí†aj can suggest purposelessness or futility, even vanity (emptiness): “The prophets will become wind, since the word is not in them” (Jer 15:13). The “windy words” (Job 16:3 rv) are “empty words” (rvr); in the same way that “windy knowledge” is “empty knowledge” (Job 15:2; cf. Ec 1.14, 17) “running after the wind” (lba); “affliction of spirit” (rva, rv-95). In Pro 11:29 ruí † aj means “nothing”: “He who disturbs his house will inherit wind.” This nuance is perceived very clearly in Ec 5.15-16: “As he came out of his mother’s womb, naked, so he will return; as he came, so he will go. None of his hard work will take away from him when he leaves. This is also a serious evil: that in the same way that he came, so he returns. And what is the use of toiling for the wind? (rva). Third, ruí†aj means “wind”. In Gen 3:8 the term seems to refer to the gentle, refreshing evening breeze that is very characteristic of the Middle East: “They heard the voice of the LORD God walking in the garden in the cool of the day” (rva). It can mean a strong and constant wind: “And the Lord caused an east wind to blow on the earth all that day and all that night” (Exo 10:13 lba). It can also refer to an extremely strong wind: “The Lord caused a mighty west wind to blow” (Exo 10:19 rva). In Jer 4:11 the term seems to refer to a gale or tornado (cf. Hos 8:7). God is the Creator (Am 4.13) and sovereign Controller of the winds (Gen 8:1; Num 11:31; Jer 10:13). Fourth, the wind represents orientation. In Jer 49:36 the four winds are the four ends of the earth, that is, the four cardinal points: “I will bring the four winds on Elam from the four corners of the sky, and will scatter them in all directions. There will be no nation where the displaced from Elam will not go” (Jer 49:36 rva). This same phrase, with the same meaning, has been found in Akkadian; indeed, the expression begins to appear in Hebrew during the period when contact with Akkadian-speaking peoples becomes more frequent. Fifth, ruí†aj often indicates the element of life in the human being, his natural “spirit”: “And all flesh that moved on the earth died †¦ Everything that breathed the spirit of life into its nostrils” ( Gen 7:21-22). In these verses the animals have “spirit” (cf. Psa 104:29). On the other hand, in Pro 16:2 the word seems to mean more than the simple “breath” of life; perhaps the “soul”: “Every way of man is clean in his own opinion, but Jehovah is the one who examines the spirits” (rva; “intentions” lvp). This is why Isa 26:9 uses nepesh, “soul,” and ruí†ach in parallel as synonyms: “My soul waits for you in the night; as long as there is breath in me, I will get up early to look for you” (rva. The “spirit” of the person returns to God (Ec 12.7). Sixth, ruí†aj is often used to speak of the mind (intention), disposition or “temper ” of someone: “Blessed is the man whom the Lord does not blame for iniquity, and in whose spirit there is no guile” (Psa 32:2 rv-95). In Eze 13:3 the word is used in the sense of “inclination ”: “Woe to the foolish prophets who follow their own spirit and have seen nothing!” (lba; cf. Pro 29:11) Ruí†aj can indicate certain states of mind, as in the case of Jos 2 :11 “When we heard this, our hearts failed. There was no breath left in anyone because of you” (rva; cf. Jos 5:1; Job 15:13).The “temper” (bad temper) of a person is another use of ruí†aj: “If the mood of the ruler is excited against you, do not abandon your post; because serenity appeases great offenses” (Ec 10.4 rva).David prayed that God would restore “the joy of your salvation , and a spirit generous sustain me” (Psa 51:12 rva). In this verse, “joy of salvation” and “generous spirit” (“free” rv; “noble” rvr; rv-95; “of power” lba) are parallel, that is, they are synonymous. Therefore, “spirit” refers to the inner mood just as “joy” refers to an inner emotion. Seventh, the Bible often speaks about the “Spirit” of God, the third person of the Trinity. This is the meaning of ruí†aj the first time the term appears: “And the earth was without form and void, and darkness was over the face of the deep, and the Spirit of God moved over the face of the waters” ( Gen 1:2 rvr). Isaiah 63:10–11 and Psa 51:12 speak specifically of the “Holy or free Spirit.” Eighth, immaterial beings (angels) in heaven are sometimes called “spirits”: “And a spirit went out and stood before the Lord, and said, I will lead him on” (1Ki 22:21; cf. 1Sa 16 :14). Ninth, “spirit” is also used to express the capacity or endowment of some person for a certain task or the essence of one of his qualities: “And Joshua son of Nun was filled with the spirit of wisdom, because Moses had laid his hands on him” (Deu 34:9 rva). Elisha asked Elijah for a double portion of his “spirit” (2Ki 2:9) and received it.
Source: Vine Old Testament Dictionary