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By Wilf Hildebrandt

Wilf Hildebrandt rigorously explores the which means of “the Spirit” within the outdated testomony. He examines the function of God’s Spirit in construction, within the institution and renovation of God’s humans, in prophecy, and in Israel’s management. He unveils the primary function that the Spirit performs in creatively bringing in regards to the directives of God. during 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 normal legislation. This paintings sheds gentle at the Spirit of God in either the previous testomony and the recent testomony.

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12 AN OLD TESTAMENT THEOLOGY OF THE SPIRIT OF GOD R. G. Bratcher captures the OT perspective that places the word in its proper anthropological context: The biblical writers, as a rule, view man as a whole, a unit which cannot be divided into separate parts, each with its own separate existence. This is especially true in the OT books. Man is not simply the sum of physical (flesh, body), spiritual (spirit, soul), and intellec­ tual and emotional (mind, heart) parts. He can be described by any one of these qualities, but this does not imply that the others are separate entities.

Amos 4:13), but a vibrant presence awaiting the proper time to actively begin the creation process. " Also, in the context of this passage, the verb indicates the divine activity of guid­ ance. God led Israel through the wilderness as an eagle leads her young. At Sinai, God reminds Israel, "You yourselves have seen what I did to Egypt, and how I carried you on eagles' wings and brought you to myself" (Exod 19:4). Another allusion to the eagle's activity, but associated mainly with the cherubim, is developed later in Scripture and may be reflected here.

Prophetic inspiration, whether visionary or auditory, is attributed to ruah. Thus, David claims, "The Spirit of the L O R D spoke through me, his word was on my tongue" (2 Sam 23:2). The nature of ruah and the prophetic word is evaluated by determining whether prophecy is inspired by Yahweh or by a lying ruah (1 Kgs 22:24; cf. Mic 2:7). The word of Yahweh is thus inspired and proclaimed to Israel by the prophets (Zech 7:12). In 1 and 2 Chronicles, the Levitical priests give prophetic leader­ ship to the community.

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