Old Testament

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By Wilf Hildebrandt

Wilf Hildebrandt conscientiously explores the that means of “the Spirit” within the previous testomony. He examines the position of God’s Spirit in production, within the institution and maintenance of God’s humans, in prophecy, and in Israel’s management. He unveils the critical position that the Spirit performs in creatively bringing in regards to the directives of God. throughout the Spirit, God brings order out of chaos, ushers the invisible into truth, makes a separation among the sacred and the profane, allows particular humans to fulfill specific wishes, and supersedes ordinary legislation. This paintings sheds mild at the Spirit of God in either the previous testomony and the recent testomony.

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The connotation of tohu as a desert waste is implicit in a number of OT passages (Deut 32:10; Job 6:18; 12:24), and in others it threatens total devastation (Isa 24:10; 34:11; 40:23; Jer 4:23). The theological application is that persistent disobedi­ ence in the nation will bring about a reversal in God's created order to a state of emptiness and chaos. The word may also denote a condition of "nothingness" (1 Sam 12:21; Isa 29:21; 40:17; 41:23; 44:9; 45:19; 59:4). However, the significance of the word must be found in the idiom in which it appears.

It usually indicates the inner person. Similarly, when God breathes into the nostrils of man, nepes constitutes a living, breathing human being (Gen 2:7). A distinction is evident between the terms in that the nepes may represent the whole person (Isa 19:3, 14; 26:9; 63:11; Ezek 11:19; Hos 5:4; Zech 12:1; Ps 51:12). H. W Wolff concludes, "nepes 22 21 R . G. Bratcher, "Biblical Words Describing Man: Breath, Life, Spirit," BT 34 (April 1983) 201. When signifying the spirit of the living, breathing being, dwelling in the flesh (bdsdr) of humans and of animals, the terms nepes and ruah are parallel about 25 times.

InterVarsity, 1984) 68. 23 2 4 2 5 The Spirit of God in Creation 37 God on the throne surrounded by angelic beings is conceived in Ezekiers vision as a portable throne directed and moved by beings with wings (Ezek 1; cf. 1 Kgs 22:19-22; Isa 6; Job 1:6-12). Based on such passages, M. G. Kline states, "Reflecting on Gene­ sis 1:2, Psalm 104 envisages the Creator Spirit (ruah) as the one who makes the clouds his chariot and moves on the wings of the wind [ruah], making the winds his angel-messengers and flames his servants (vv.

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