3. Is the Holy Spirit God?

Before asking whether the Holy Spirit could rightly be understood as God the Mother, a more basic question has to be answered first:

Is the Holy Spirit actually God?

This question matters because some Christians, including Biblical Unitarians, believe that the Father alone is God and that the Holy Spirit is not a distinct divine person, but rather God’s power, influence, presence, or activity. I do not think that interpretation accounts for the biblical evidence.

Don Stewart’s work for Blue Letter Bible has been helpful to me in organizing many of the passages relevant to this question. The title “Holy Spirit” comes from the Greek words hagion, meaning “holy,” and pneuma, meaning “spirit.” Scripture also uses many other names and descriptions for the Holy Spirit: the Spirit of God, the Spirit of Christ, the Spirit of Jesus, the Spirit of truth, the Helper, and the Comforter/Counselor.

But names alone do not answer the question. What does Scripture actually show the Holy Spirit to be?

1. The Holy Spirit Is a Person, Not Merely a Force

The Holy Spirit is not presented in Scripture as merely an impersonal influence or force. The Spirit thinks, knows, wills, speaks, teaches, guides, commands, sends, intercedes, loves, can be grieved, can be insulted, and can be resisted. These are not merely descriptions of impersonal power. They are descriptions of personal agency.

First Corinthians 2:10–11 says:

“These are the things God has revealed to us by his Spirit. The Spirit searches all things, even the deep things of God. For who knows a person’s thoughts except their own spirit within them? In the same way no one knows the thoughts of God except the Spirit of God.”

The Spirit searches and knows. Paul even says that no one knows the thoughts of God except God’s Spirit. Whatever else that statement means, it gives the Holy Spirit an extraordinary relationship to the very mind of God.

Romans 8:27 says:

“He who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for God’s people in accordance with the will of God.”

The Spirit has a mind and intercedes for people. Romans 8:26 similarly says that the Spirit intercedes for us with groanings too deep for words. Intercession is personal action.

The Spirit also loves. Romans 15:30 appeals to believers “by the love of the Spirit.” The Spirit can also be grieved. Isaiah 63:10 says that Israel “grieved his Holy Spirit,” and Ephesians 4:30 similarly warns Christians, “Do not grieve the Holy Spirit of God.”

Hebrews 10:29 says that a person can “insult the Spirit of grace.” Again, Scripture does not speak of the Spirit as though the Spirit were merely electricity, power, or an impersonal extension of God.

The Spirit also has a will. First Corinthians 12:11 says:

“All these are the work of one and the same Spirit, and he distributes them to each one, just as he determines.”

The Spirit determines how gifts are distributed. The Spirit chooses.

The Spirit teaches. First Corinthians 2:13 speaks of truths “taught by the Spirit.” Jesus says in Luke 12:12, “The Holy Spirit will teach you at that time what you should say.”

Jesus also says:

“When the Helper comes, whom I will send to you from the Father—the Spirit of truth who goes out from the Father—he will testify about me.” (John 15:26)

And:

“The Helper, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.” (John 14:26)

The Spirit teaches, reminds, and testifies. These are personal actions.

Jesus even says something remarkable in John 16:7:

“It is for your good that I am going away. Unless I go away, the Helper will not come to you; but if I go, I will send him to you.”

Jesus considers the coming of the Holy Spirit so important that he tells his disciples it is actually better for them that he leave so the Helper can come. That is an astonishingly high view of the Spirit.

The Holy Spirit also guides. Romans 8:14 says:

“Those who are led by the Spirit of God are the children of God.”

Acts 20:22–23 describes Paul as compelled by the Spirit and repeatedly warned by the Holy Spirit about what awaited him. The Spirit leads, compels, and warns.

The Holy Spirit gives direct commands. Acts 8:29 says:

“The Spirit told Philip, ‘Go to that chariot and stay near it.’”

Acts 10:19–20 says:

“The Spirit said to him, ‘Simon, three men are looking for you. So get up and go downstairs. Do not hesitate to go with them, for I have sent them.’”

Notice the first-person language: “I have sent them.” The Spirit speaks and sends.

Acts 13:2 says:

“While they were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them.’”

Again: “for me” and “I have called them.” The Holy Spirit speaks as a personal agent with a will, a mission, and authority to call people into ministry.

The Spirit can also prevent people from going somewhere. Acts 16:6 says that Paul and his companions were “kept by the Holy Spirit from preaching the word in the province of Asia,” and verse 7 says that “the Spirit of Jesus would not allow them” to enter Bithynia.

Acts 20:28 says that the Holy Spirit “made” overseers in the Church. The Spirit appoints leaders.

John 16:13 says that the Spirit of truth will guide believers into truth, hear, speak, and tell them what is to come.

Taken together, these personal actions give me strong reason to understand the Holy Spirit as a person.

I do not think the biblical description of the Spirit can reasonably be reduced to an impersonal force.

2. The Holy Spirit Does the Works of God

The case does not stop with personhood. Scripture also attributes divine works to the Holy Spirit.

The Holy Spirit is involved in creation. The Bible begins:

“In the beginning God created the heavens and the earth.... and the Spirit of God was hovering over the waters.” (Genesis 1:1–2)

Job 33:4 says:

“The Spirit of God has made me; the breath of the Almighty gives me life.”

Psalm 33:6 similarly connects creation with the breath—or spirit—of God:

“By the word of the Lord the heavens were made, their starry host by the breath of his mouth.”

The Spirit gives life.

The Spirit is also the divine agent behind prophecy and Scripture. Second Peter 1:21 says:

“Prophecy never had its origin in the human will, but prophets, though human, spoke from God as they were carried along by the Holy Spirit.”

Notice the logic: people spoke from God because they were carried along by the Holy Spirit. The Spirit is the divine agent through whom God speaks.

The Holy Spirit also performs miraculous works. Jesus says in Matthew 12:28:

“If it is by the Spirit of God that I drive out demons, then the kingdom of God has come upon you.”

Acts 2:4 says that the believers spoke in other languages “as the Spirit enabled them.” Romans 15:19 describes signs and wonders occurring “by the power of the Spirit of God.”

Romans 8:11 also connects the Spirit directly with resurrection life:

“If the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies because of his Spirit who lives in you.”

The Spirit creates, gives life, inspires prophecy, performs miracles, sanctifies believers (Romans 15:16; 2 Thessalonians 2:13), convicts the world concerning sin (John 16:8), and participates in resurrection life. These are not insignificant activities. They are the works of God.

3. The Holy Spirit Has Characteristics Scripture Associates With God

The Spirit is not merely personal and powerful. Scripture attributes to the Spirit characteristics that belong to God.

The Spirit is eternal.

Hebrews 9:14 refers to “the eternal Spirit.”

The Spirit knows the depths of God.

First Corinthians 2:10 says:

“The Spirit searches all things, even the deep things of God.”

Verse 11 adds:

“No one knows the thoughts of God except the Spirit of God.”

This is extraordinarily strong language. Paul does not present the Spirit as a creature attempting to understand God from the outside. The Spirit knows God from within in a unique way.

The Spirit is present wherever God is present.

Psalm 139:7–10 says:

“Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens, you are there.... If I rise on the wings of the dawn, if I settle on the far side of the sea, even there your hand will guide me.”

Notice the parallel: “Where can I go from your Spirit?” is immediately restated as “Where can I flee from your presence?” God’s Spirit and God’s presence are intimately identified.

God is Spirit (John 4:24), and His Spirit is not confined to one location.

The Spirit exercises divine power.

Scripture does not give the Holy Spirit the standalone title “the Almighty,” so I would not base the Spirit’s divinity on that claim alone. But the Spirit repeatedly exercises the life-giving, creative, miraculous power of God. Job 33:4, Genesis 1:2, Matthew 12:28, Romans 15:19, and other passages make that abundantly clear.

The cumulative picture is striking: eternal, life-giving, present everywhere, knowing the depths of God, creating, sanctifying, inspiring Scripture, and exercising divine power.

These are not ordinary characteristics.

4. Acts 5 Directly Connects the Holy Spirit With God

Acts 5 contains one of the clearest passages in the New Testament.

Peter says to Ananias:

“Ananias, how is it that Satan has so filled your heart that you have lied to the Holy Spirit...?” (Acts 5:3)

Then, only a verse later, Peter says:

“You have not lied just to human beings but to God.” (Acts 5:4)

This is difficult to explain if the Holy Spirit is merely an impersonal force.

Ananias lies to the Holy Spirit. Peter then says that he has lied to God.

The most straightforward reading is that lying to the Holy Spirit is lying to God because the Holy Spirit is God.

The Spirit can also be resisted. Acts 7:51 says:

“You always resist the Holy Spirit!”

The Spirit can be blasphemed. Jesus says in Matthew 12:31:

“Every kind of sin and slander can be forgiven, but blasphemy against the Spirit will not be forgiven.”

Blasphemy language by itself does not prove divinity in every imaginable context, but combined with Acts 5 and the rest of the evidence, the exceptional seriousness with which Jesus treats blasphemy against the Spirit is significant.

5. When the Holy Spirit Speaks, Scripture Says God—Yahweh—Speaks

This is, I think, some of the strongest evidence in the entire discussion.

Second Samuel 23:2–3 says:

“The Spirit of the Lord spoke through me; his word was on my tongue. The God of Israel spoke, the Rock of Israel said to me....”

Notice the parallelism:

The Spirit of the Lord spoke.

The God of Israel spoke.

The text places the speech of the Spirit and the speech of the God of Israel side by side.

This pattern becomes even more striking when the New Testament quotes Old Testament passages in which Yahweh speaks.

Isaiah 6:8–10 says:

“Then I heard the voice of the Lord saying, ‘Whom shall I send? And who will go for us?’ ... He said, ‘Go and tell this people: Be ever hearing, but never understanding; be ever seeing, but never perceiving....’”

In Isaiah, it is the Lord who speaks.

But when Paul quotes this passage in Acts 28:25–27, he says:

“The Holy Spirit spoke the truth to your ancestors when he said through Isaiah the prophet: ‘Go to this people and say, You will be ever hearing but never understanding....’”

Do not miss what happened.

Isaiah says the Lord spoke.

Paul says the Holy Spirit spoke.

The speech of Yahweh is attributed directly to the Holy Spirit.

I think that is powerful evidence that the Holy Spirit is not merely "something" God uses. The Holy Spirit speaks as God as a divine Person.

6. Hebrews 3 and Psalm 95 Make the Same Identification

Hebrews 3 is even more striking.

Hebrews 3:7 begins:

“So, as the Holy Spirit says....”

The writer then quotes Psalm 95:

“Today, if you hear his voice, do not harden your hearts as you did in the rebellion.... where your ancestors tested and tried me, though for forty years they saw what I did. That is why I was angry with that generation; I said, ‘Their hearts are always going astray, and they have not known my ways.’ So I declared on oath in my anger, ‘They shall never enter my rest.’” (Hebrews 3:7–11)

Hebrews explicitly introduces those words with:

“the Holy Spirit says.”

Then the One speaking says:

“They tested me.”

“They saw what I did.”

“I was angry.”

“They have not known my ways.”

“I declared on oath.”

“They shall never enter my rest.”

The writer of Hebrews identifies the speaker as the Holy Spirit.

Then verse 12 immediately warns:

“See to it, brothers and sisters, that none of you has a sinful, unbelieving heart that turns away from the living God.”

The warning is against turning away from the living God whose voice has just been presented as the voice of the Holy Spirit.

The passage continues. Hebrews 3:18 asks:

“To whom did God swear that they would never enter his rest if not to those who disobeyed?”

Compare that with the quotation a few verses earlier:

“As the Holy Spirit says.... ‘I declared on oath in my anger, They shall never enter my rest.’”

Who swore the oath?

Verse 7 says the Holy Spirit spoke it.

Verse 18 says God swore it.

Again, the oath introduced as the speech of the Holy Spirit is subsequently described as an oath sworn by God.

Now look at Psalm 95 itself, the passage Hebrews is quoting:

“Come, let us bow down in worship, let us kneel before the Lord our Maker; for he is our God and we are the people of his pasture, the flock under his care. Today, if only you would hear his voice, ‘Do not harden your hearts.... where your ancestors tested me; they tried me, though they had seen what I did. For forty years I was angry with that generation.... So I declared on oath in my anger, They shall never enter my rest.’” (Psalm 95:6–11)

In Psalm 95, the One speaking is plainly the Lord, our Maker, our God.

Hebrews says that this same speech is spoken by the Holy Spirit.

I think this is extremely difficult to explain if the Holy Spirit is not God.

Psalm 95, when read together with Hebrews 3, provides strong evidence that the Holy Spirit is worshiped as God. Verse 6 commands, “Come, let us bow down in worship, let us kneel before the LORD our Maker,” and verse 7 identifies this LORD as “our God.” The passage then immediately gives the words spoken by this same divine person: “Today, if only you would hear his voice… where your ancestors tested me… I was angry… they have not known my ways… they shall never enter my rest” (Psalm 95:7–11). When Hebrews quotes these very words, however, it introduces them by saying, “as the Holy Spirit says” (Hebrews 3:7). In other words, the One whom Psalm 95 identifies as Yahweh, our Maker, our God—the One before whom people are commanded to bow down and worship—is identified in Hebrews as the Holy Spirit speaking. This is strong evidence not merely that the Holy Spirit speaks on God’s behalf, but that the Holy Spirit shares in the identity of the God whom Israel worships. The Spirit, as Yahweh’s own Spirit and included in the identity of Yahweh, is therefore worshiped when Yahweh is worshiped.

Therefore, the worship directed to Yahweh in Psalm 95 includes the Holy Spirit, whom Hebrews identifies as the divine speaker of the passage. And the implication extends beyond Psalm 95: if the Holy Spirit truly shares the identity of Yahweh as Scripture shows, then whenever Scripture directs worship and glory to Yahweh, the Holy Spirit is not excluded from that worship. She is worshiped and glorified as God because She is God.

7. “The Lord Is the Spirit”: The Holy Spirit Identified With Yahweh

Second Corinthians 3:17–18 says:

“Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.... And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another, for this comes from the Lord, the Spirit.”

I think this is much stronger evidence for the divinity of the Holy Spirit than it may initially appear. The key is to read Paul’s words in the context of the passage he is interpreting: Exodus 34.

Paul has been discussing Moses, the glory on Moses’ face, and the veil Moses wore.

Then, in 2 Corinthians 3:16, Paul says: “But whenever one turns to the Lord, the veil is removed.”

This is an unmistakable allusion to Exodus 34:34: “But whenever Moses went in before the LORD to speak with him, he would remove the veil until he came out.”

Who is “the LORD” in Exodus 34:34?

Yahweh.

The Hebrew text explicitly says that Moses went before YHWH. Moses removes his veil when he enters the presence of Yahweh and speaks with Him. Paul takes that very scene and applies its language in 2 Corinthians 3:16: when one turns to “the Lord,” the veil is removed.

Then Paul immediately explains who he means: “Now the Lord is the Spirit.”

Some interpreters understand “the Lord” here as Christ or understand Paul to mean that the Lord is present through the Spirit. I recognize that this passage is debated. However, I think the immediate Exodus 34 context points more naturally to Yahweh: Paul has just echoed the passage in which Moses turns to Yahweh and removes the veil, and then immediately says, “the Lord is the Spirit.”

The progression is extremely important: Exodus 34:34: Moses turns toward Yahweh → the veil is removed. 2 Corinthians 3:16: one turns toward the Lord → the veil is removed. 2 Corinthians 3:17: “the Lord is the Spirit.”

Paul therefore appears to identify the Lord whom Moses encountered in Exodus—the Yahweh before whom Moses removed his veil—with the Holy Spirit. This is not merely saying that the Holy Spirit represents Yahweh or carries messages from Yahweh. Paul actually writes, “the Lord is the Spirit.”

This interpretation continues naturally into verse 18:

“And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another, for this comes from the Lord, the Spirit.”

Moses encountered the glory of Yahweh and his face reflected that glory. Paul now says that Christians behold the glory of the Lord and are transformed into that same image—and he identifies the source as “the Lord, the Spirit.”

Again, the Spirit occupies the place occupied by Yahweh in the Exodus account. This does not require us to conclude that the Holy Spirit is Jesus. In fact, I do not think that reading makes the best sense of either this passage or Scripture as a whole. Paul has just mentioned Christ separately in verse 14: the veil is removed “in Christ.” He then turns back to the Exodus imagery and identifies the Lord of that encounter with the Spirit. Saying that the veil is removed through Christ does not require Christ to be the “Lord” whom verse 17 identifies as the Spirit. Christ and the Spirit repeatedly work together in the New Testament, but Scripture does not simply identify Jesus and the Holy Spirit as the same person. Jesus sends the Spirit, the Spirit comes from the Father, the Spirit testifies about Jesus, and Jesus himself is empowered by the Spirit. They are repeatedly distinguished.

Thus it makes much better sense in this context to understand Paul as saying that the Holy Spirit is the Yahweh-presence Moses encountered, rather than saying that Jesus and the Holy Spirit are somehow the same person.

I believe Yahweh is the one God whose divine identity is shared by the Father and the Holy Spirit. What this passage provides is powerful evidence that the Holy Spirit is included within that identity of Yahweh.

And this connects directly with Psalm 95 and Hebrews 3.

Psalm 95 commands Israel: “Come, let us bow down in worship, let us kneel before the LORD our Maker, for he is our God.”

The divine speaker then says that Israel tested “me,” angered “me,” failed to know “my ways,” and would not enter “my rest.”

Hebrews introduces those very words with: “As the Holy Spirit says....”

So Psalm 95 identifies the speaker as Yahweh, our Maker and our God—the One Israel is commanded to worship—while Hebrews identifies that speaker as the Holy Spirit.

Now Second Corinthians 3 gives us essentially the same pattern from a completely different Old Testament passage: Exodus says Moses entered the presence of Yahweh. Paul says, “the Lord is the Spirit.” Exodus describes Moses encountering Yahweh’s glory. Paul says Christians behold the glory of the Lord and that this transformation comes from “the Lord, the Spirit.”

These passages reinforce one another. Hebrews identifies the Spirit with the Yahweh whom Israel worships in Psalm 95. Paul identifies the Spirit with the Lord whom Moses encountered and whose glory Moses reflected in Exodus 34.

This is strong cumulative evidence that the Holy Spirit is Yahweh—not a creature, not merely God’s power, and not simply an impersonal force, but a divine person included within the identity of the one God of Israel.

And if the Spirit is Yahweh, an important implication follows for worship.

The Holy Spirit does not need to be separately named every time Scripture says, “Worship Yahweh.” If the Spirit truly shares the identity of Yahweh, then the Spirit is included in the worship given to Yahweh. Psalm 95 makes this especially visible because the Yahweh whom Israel is explicitly commanded to worship is subsequently identified by Hebrews as the Holy Spirit speaking.

Second Corinthians 3 strengthens that conclusion further. The Spirit is identified with the Lord whose glory Moses encountered—the very Yahweh whom Israel worshiped.

Therefore, when Yahweh is worshiped, the Holy Spirit is worshiped. When Yahweh is glorified, the Holy Spirit is glorified. The Spirit is not worshiped as someone alongside God or beneath God. The Spirit is worshiped as God because the Spirit shares the identity of Yahweh.

Conclusion: Is the Holy Spirit God?

So what does the biblical evidence show?

The Holy Spirit thinks, knows, wills, loves, speaks, teaches, guides, commands, sends, calls, appoints, intercedes, can be grieved, can be insulted, and can be resisted.

The Holy Spirit creates, gives life, performs miracles, inspires Scripture, sanctifies believers, convicts the world of sin, and participates in resurrection life.

The Holy Spirit is called eternal, knows the deep things of God, and is inseparably connected with God’s universal presence.

To lie to the Holy Spirit is to lie to God (Acts 5:3–4).

Words spoken by the Lord in Isaiah are said in Acts to have been spoken by the Holy Spirit (Isaiah 6:8–10; Acts 28:25–27). Isaiah says Yahweh spoke; Paul says the Holy Spirit spoke. The speech of Yahweh is attributed directly to the Spirit.

Psalm 95 provides even stronger evidence. It commands:

“Come, let us bow down in worship, let us kneel before the LORD our Maker, for he is our God.”

The passage then gives the words of this same Yahweh: Israel “tested me,” He was angry, they did not know “my ways,” and they would not enter “my rest.” Yet Hebrews introduces those very words by saying, “as the Holy Spirit says” (Hebrews 3:7). Hebrews later says that God swore this same oath (Hebrews 3:18).

So the One Psalm 95 identifies as Yahweh, our Maker, our God—the One before whom Israel is commanded to bow down and worship—is identified in Hebrews as the Holy Spirit speaking. This is strong evidence not merely that the Spirit speaks for God, but that the Spirit shares the identity of the God Israel worships. The Spirit, as Yahweh’s own Spirit and included in the identity of Yahweh, is worshiped when Yahweh is worshiped.

Second Corinthians 3 strengthens this conclusion from another direction.

Paul is discussing Moses, the veil, and Moses’ encounter with Yahweh in Exodus 34. Exodus 34:34 says that whenever Moses went in before Yahweh, he removed the veil. Paul echoes that scene in 2 Corinthians 3:16:

“Whenever anyone turns to the Lord, the veil is taken away.”

Then Paul immediately explains:

“Now the Lord is the Spirit.” (2 Corinthians 3:17)

The progression is striking:

Exodus 34: Moses turns toward Yahweh, and the veil is removed.

2 Corinthians 3: one turns toward the Lord, and the veil is removed.

Paul then says, “the Lord is the Spirit.”

Paul therefore appears to identify the Lord whom Moses encountered in Exodus—the Yahweh before whom Moses removed his veil—with the Holy Spirit. Verse 18 continues the same thought: believers behold “the glory of the Lord” and are transformed into that same image, and Paul says this comes from “the Lord, the Spirit.”

This is not merely saying that the Spirit is God’s messenger or power. The Spirit occupies the place of Yahweh in Paul’s reading of Exodus 34.

And this fits Psalm 95 and Hebrews 3 remarkably well.

Psalm 95: Yahweh, our Maker and our God, speaks—and Hebrews says the Holy Spirit speaks.

Exodus 34: Moses enters Yahweh’s presence and beholds His glory—and Paul says, “the Lord is the Spirit.”

These are independent biblical passages converging on the same conclusion.

The Holy Spirit is not merely a force from Yahweh. The Holy Spirit is included in the identity of Yahweh.

And if the Holy Spirit is Yahweh, then an important implication follows for worship: the Spirit does not need to be separately named every time Scripture commands people to worship Yahweh. When Yahweh is worshiped, the Holy Spirit is worshiped. When Yahweh is glorified, the Holy Spirit is glorified. Psalm 95 makes this especially clear because the Yahweh whom Israel is explicitly commanded to worship is the very divine speaker Hebrews identifies as the Holy Spirit.

The Spirit is not worshiped as someone alongside God or beneath God. The Spirit is worshiped as God because the Spirit shares the identity of Yahweh.

I therefore believe the cumulative biblical evidence is overwhelming that the Holy Spirit is a person, that the Holy Spirit is God, and that the Holy Spirit is included in the identity and worship of Yahweh.

But that leads to another question:

Genesis 1:26–27 says that humanity is made in God’s image, and then immediately specifies:

“Male and female he created them.”

If Jesus is not God, as I argue in my "Who is Jesus?" page, then Scripture leaves us with the Father and the Holy Spirit as the two divine persons I believe comprise the one God. The Father is consistently presented in masculine terms. So where, within God, is the feminine reality reflected in Eve and in every woman made in God’s image?

Genesis 1 opens with two divine realities explicitly present:

“In the beginning God created the heavens and the earth.... and the Spirit of God was hovering over the waters.”

Then God says:

“Let us make mankind in our image, in our likeness.”

And humanity is created:

“male and female.”

Genesis 1 alone does not prove that Adam individually images the Father while Eve individually images the Holy Spirit, nor does it by itself prove that God consists of exactly two persons. Those conclusions have to be established cumulatively rather than assumed.

But once the Holy Spirit’s full divinity is taken seriously, the question becomes increasingly difficult to avoid:

If both male and female are made in God’s image, how can every divine person be understood only in masculine terms?

If the Holy Spirit is truly God—and I believe Scripture overwhelmingly shows that the Spirit is—could the Holy Spirit be the feminine person within God?

Could Eve, in some profound way, image the Holy Spirit just as Adam images the Father?

Could the one Yahweh revealed in Scripture be Father and Mother?

Could the God who says, “Let us make mankind in our image,” and then creates humanity “male and female,” be showing us something about His own personal reality from the very beginning?

Does Scripture itself give us evidence that the Holy Spirit—the divine person whom Scripture identifies with Yahweh, whose voice is Yahweh’s voice, whose glory is Yahweh’s glory, and who is included in the worship of Yahweh—can rightly be understood as God the Mother?