One of the advantages of having had to study the Bible in the original languages is that one can, on occasion, query the English translations. Individual words subtly change their meanings over time and there is always the possibility of gaining brand new insights when the original words behind the translations we have are examined in detail. In saying this I am not expecting every Christian to be knowledgeable in Greek and Hebrew. Nevertheless, I would ask that Christians are always cautious before pronouncing that they know exactly what a word or passage in the Bible means. Translation is always a work in progress and new translations will continue to appear. Any attempt to suggest that we can ever finally know what the Bible is telling us is based in fantasy. The gap between our own age and the world and languages of the Old and New Testaments remains and this will always inhibit complete understanding. We want to understand the words of Scripture, but we are forced to admit that sometimes our comprehension of that meaning is sometimes at best incomplete or approximate.

In thinking about the way words have changed their meanings over the 2-3,000 years since the Bible, I think of those individual words that I used to preach whole sermons about. One of these is the word for spirit or soul. Today when we use the word spirit, we normally think about it as an aspect of our being that lies beyond the physical. The spiritual part of me is that which goes on after physical life ceases. Alternatively, we think or spirit or soul as the inner dimension of our being. The Hebrew writer has a somewhat different take on the words translated spirit. It is the aspect of us that signifies life and physical vitality. Two Hebrew words are translated spirit. One the word ‘nephesh’ means breath, particularly the breath of God. The other ‘ruah’ literally means wind, God’s wind. In the second of the two Genesis creation stories, the earlier one as it happens, God breathes nephesh into the dust of the earth to make man alive. Having nephesh inside one was a signifier of vitality, possessing energy to be alive. The same word is used to describe Elisha taking on the spirit of Elijah. Ruah is the word used when life is returned to the dry bones that Ezekiel saw in his vision. God’s spirit or wind filled those bones and they became alive once more. The spirit of God made human beings fully alive.

It is these Old Testament emphases on life and vitality that we need to have in mind when we seek to understand the stories of Acts about the coming of the Holy Spirit. Over the centuries we have domesticated the Holy Spirit to being something very private and inward. Alternatively, we associate ‘Spirit-filled worship’ with special styles of music to which we may or may not be indifferent. Either way miss the dynamic of power and energy that the Old Testament background suggests to us. Whatever else is implied by the Spirit it seems to embrace the total potential of life in all its fullness. In addition, it is also pointing us to a richer experience of community life than we have ever known. The Bible, in short, is pointing us to those powerful words of Irenaeus – The Glory of God is found in a human being fully alive.

Another word that we have domesticated in the Bible is the word faith. It is a word that in common usage implies an inner activity, that of believing something to be true. The Bible, in contrast sees faith not as looking inwards but as looking outwards. The act of faith is typically seen in Abraham who set out on a journey, ‘not knowing where he was going’. The object of faith was not some abstract belief system or even the existence of God. Faith was the readiness to confront the unknown and venture forward because you believed that God was going ahead and showing individuals and the whole nation the way forward. The revelation of the Biblical God to the Hebrews was that he was alive and active in the events of history.

An individual who had this faith could get up in the morning with the strong sense that God was there, calling him or her to live out that that truth in whatever way they could. The deeper that one engages with life and its challenges, the more opportunity one had of meeting God himself. Thus, one’s religious faith was bound up with the journey and the adventure of living.

This brief examination of two words in their original cultural context helps us to see the wider fuller meaning that each possesses. Two things need to be emphasised here. First, we must not expect the words of the Bible to fit easily into the theological debates that we have today. St Paul did not know the things that now divide Christians. We must always be cautious before claiming that any doctrine is somehow ‘biblical’. Even when there may be a consensus among all Christians about the meaning of a particular passage, the possibilities of finding fresh meanings never end. There is no such thing as a single interpretation of the Bible. There is always more to be revealed.

A second point follows from the first. If a single, once for all, dogmatic interpretation is never appropriate for the understanding of a passage of Scripture, then this also applies to our faith. In short there needs to be a provisionality about the way we express the words that describe our Christian journey. The words of Scripture constantly reveal more of their meaning as we study them in an attitude of expectation. On this blog I have often described the Christian faith as a journey. A journey has as its main feature a state of unknowing about the destination, but it is fuelled by a strong sense of expectation and adventure. The journey of faith which is shrouded by a ‘cloud of unknowing’ is far more exciting and worthwhile than a package tour which has no surprises of any kind. ‘Here we have no abiding city; we seek one to come’. May we travel there enlivened with the spirit of life that God gives us and with the faith that gives us the confidence that he is with us to the end.