The Old testament word for spirit is ruaka, meaning wind, breath, inspiration, and the OT Hebrew noun is always feminine. Aramaic is a Semetic language very similar to Hebrew and it is certain that Hebrew and Aramaic would be the primary languages used in the Jewish Christian Church; The Mother Church. Greek would have been a secondary and universal languge and is the language of our earliest surviving gospel texts.

The New Testament is that the one used by the Western Churches is a Greek translation of the original Hebrew, a language evolved within a pagan context as opposed to the Hebrew of the Old Testament which was, The original divine language and which evolved within the context of a divine theocracy (Israel). the New Testament was originally written in Hebrew and subsequently translated into Greek. Therefore in terms of defining the gender of the Holy Spirit, Christians are more disposed to the Hebrew Old and New Testament witness of the Bible which overwhelmingly reveals the Holy Spirit to be feminine. Recent studies of the original Hebrew New Testament, before it was translated into Greek, show conclusively that the Holy Spirit is feminine in both Old and New Testament.



In other passages, too, Philo speaks of God as "the Father of all things ... and the Husband of Wisdom, who sows the seed of eudaemonia in the good and virginal earth."' These lines speak of a marriage to a Mother Wisdom, who constantly renews the mystery of her virginity. Hence, she is at once both a virgin bride and a mother-an image that will again appear in highly significant contexts in Kabbalistic symbolism. Wisdom likewise appears as God's daughter, in an image fusing allegory and archetype in an interpretation of the biblical name Bethuel: "because she is the true daughter [i.e., of God] ( bath el) and eternally virginal (bethulah)."' But in the same passage we immediately find a statement that negates any archetypal understanding of this image:

Other feminine attributes within God are the "Daughter Voice" (Bath Qol), through whom God's will was made audlble on earth; Zion, regarded as the mother of the people; and her counterpart, the Daughter of Zion, who represented the Mother's children, the people of Israel.' All of these were personafied, all were female and all partook, to a greater or lesser extent, of the feminine numina who, in one period or another, played a role in the history of Hebrew and Jewish religion.

The ancient Greek words for soul and spirit were Psyche and Pneuma. Historically, the early Greek imagination used psyche for both spirit and soul, but later dropped psyche as spirit, in favor of pneuma. This occurred at the time when mythological and poetic imagination was transformed to philosophy and rhetoric. However, the difference between soul and spirit is not one of substance but of operation. Man's immaterial aspect is represented in Scripture by the single terms (psyche) spirit, or (pneuma) soul, or both of them together. Both psyche and pneuma in their pristine condition pictured "breath" or "wind" The Greek word psyche also means butterfly Psyche was said by Plato to be in form, winged, and that its proper prophetic, poetic, erotic, and philosophic function is "to fly" (Matt 3:16). . The analogy between psyche and pneuma are remarkable; both form the active visualization of breathing or blowing, as the wind. However, the origin of the concept of Psyche as 'collective soul' is the same as that which developed into the Oriental concept of Tao ( the Spirit's way ) Within the writings of the 'Tao' the female traits are not hidden but clearly manifest. Also, in the early Greek language Psyche is feminine.

 

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