By Wilf Hildebrandt

Wilf Hildebrandt conscientiously explores the which means of “the Spirit” within the previous testomony. He examines the position of God’s Spirit in construction, within the institution and upkeep of God’s humans, in prophecy, and in Israel’s management. He unveils the valuable function that the Spirit performs in creatively bringing in regards to the directives of God. in the course of the Spirit, God brings order out of chaos, ushers the invisible into fact, makes a separation among the sacred and the profane, allows particular humans to fulfill specific wishes, and supersedes traditional legislation. This paintings sheds mild at the Spirit of God in either the previous testomony and the hot testomony.

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Extra resources for An Old Testament Theology of the Spirit of God

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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.

A similar activity is ascribed to ruah as the motivational guiding force behind the creatures of Ezekiel (cf. 1:12, 20-21; 10:17). The ruah also "transports" and "raises" Ezekiel. Associated with this phe30 3 0 W Zimmerli, "Der Prophet im Pentateuch/' Studien zum Pentateuch (ed. C. Westermann; Vienna: Herder, 1977) 197-211. The Semantic Range of ruah in the Hebrew Canon 27 nomenon is the inspiration of the prophet (cf. 2:2; 3:12, 14, 24; 8:3; 11:1, 5, 24; 43:5). Prophetic inspiration, whether visionary or auditory, is attributed to ruah.

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.

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