By Wilf Hildebrandt

Wilf Hildebrandt rigorously explores the that means of “the Spirit” within the previous testomony. He examines the function 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 imperative function that the Spirit performs in creatively bringing concerning the directives of God. during 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 typical legislation. This paintings sheds gentle at the Spirit of God in either the previous testomony and the hot testomony.

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As noted previously, the ruah yhwh is shown to be active in the Elijah and Elisha narratives. Concerning Elijah, Obadiah queries where the ruah may carry Elijah (1 Kgs 18:12; 2 Kgs 2:16). The question indicates the popular understanding that the pro­ phetic leadership of Elijah was encompassed by the activity of the ruah that could "transport" the prophet at will. 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.

Hyers: "Each day of creation takes on two principal categories of divinity in the pantheons of the day, and declares that these are not gods at all, but creatures—creations of the one and true God who is the only one, without a second or third. " Therefore, an important day in the history of Israel, concerning its identity and constitution as a people, is the day of creation, when God by the ruah ^lohim brought all things into existence, including the people of God. B. K. Waltke identifies the period of around 1400 BC, during Israel's wilderness wanderings, as the time when Moses re­ vealed to the nation the creation account of Genesis 1:1-2:3, an account that many writers claim is a polemic against the Hymn of Aton (dated around 1350 B C ) .

It may also refer to the general feeling of a people as a group. When Moses tried to help the Israelites out of bondage, their ruah was discouraged or in anguish (Exod 6:9). At times, the ruah of the people could be moved to generosity and cooperation (35:21). The ruah of Caleb is said to have been different from that of the others in that he responded in a spirit of faith and courage (Num 14:24; cf. 12:30). In a negative sense, the ruah may be moved to jealousy (5:14,30), or in the case of Sihon, king of Heshbon, the spirit and heart may become hardened and obstinate (Deut 2:30).

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