By Wilf Hildebrandt
Wilf Hildebrandt conscientiously explores the which means of Â“the SpiritÂ” within the previous testomony. He examines the position of GodÂ’s Spirit in construction, within the institution and upkeep of GodÂ’s humans, in prophecy, and in IsraelÂ’s management. He unveils the significant position that the Spirit performs in creatively bringing concerning 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, permits particular humans to satisfy specific wishes, and supersedes traditional legislation. This paintings sheds mild at the Spirit of God in either the previous testomony and the recent testomony.
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Zechariah summarizes the rebellious nature of the people. The nation hardens their hearts against the word Yahweh gives by the ruah through the prophets (Zech 7:12). Although the reception of the prophets is not favor able, they are still able to lead the faithful and foster faith among the remnant. During the exile, the remnant is encouraged in their rebuilding project by the ruah, who was present to accom plish the task at hand through gifted men (4:6). References to the activity of the ruah are limited in the Writings, although a few allusions are evident in some passages.
2:2; 3:12, 14, 24; 8:3; 11:1, 5, 24; 43:5). 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.
In short, the connection between leadership and ruah is asserted in the Pentateuch, especially at key transition points. Isaiah attributes the leadership of Israel in the wilderness wanderings to the ruah yhwh. Moses' leadership and the signs and miracles accomplished through him are credited to the presence of the "Holy Spirit" (ruah qod S6; Isa 63:11). The result of his successful leadership in the face of much adversity is Israel's ultimate rest in the land brought about by the ruah (63:14).
An Old Testament Theology of the Spirit of God by Wilf Hildebrandt