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By Wilf Hildebrandt

Wilf Hildebrandt rigorously explores the which means of “the Spirit” within the outdated testomony. He examines the position of God’s Spirit in construction, within the institution and protection of God’s humans, in prophecy, and in Israel’s management. He unveils the valuable 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, allows particular humans to satisfy specific wishes, and supersedes usual legislation. This paintings sheds gentle at the Spirit of God in either the previous testomony and the recent testomony.

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They do his bidding and accomplish the will of their powerful creator (Pss 18:10 [11 MT]; 104:4; 148:8). The Wisdom literature often compares the wind to the emptiness and vanity of life, which is as fleeting as "chasing after the wind" and is therefore folly (Eccl 1:14,17; 2:11,17,26; 4:4, 6, 16; 6:9). Wind is metaphorically used of the illusory aspects of life such as an empty inheritance and toil without reward (Prov 11:29; 25:4; 27:16; Eccl 5:16 [15 MT]). In addition, words and speeches devoid of wisdom, substance, and truth are likened to a blustering wind (Job 6:26; 8:2; 16:3).

Second, the establishment of and subsequent provisions for the people of God are effected through the Spirit. Their judgment and restoration are also experiences that actively involve the ruah. Third, the kingdom of God is established and promoted on earth through charismatic leadership. God effects the divine purposes and rule through Spirit-anointed individuals who are enabled and motivated for their tasks by the Spirit of God. From the patriarchal age into the Mosaic period, through the conquest, the period of the judges, during the monarchy and into the messianic age, the Spirit of God is the common denominator in making the rule of God effective through elected, anointed leadership.

These passages and their con­ texts present the far-reaching results of the messianic servant. Israel's future existence and hope depends on the coming ruler whom Yahweh would send, anoint, and place his ruah upon for the purpose of establishing a righteous rule. Not only does God raise up an anointed messianic ruler, but he also employs pagan kings on occasion as instruments of judgment and restoration. ). In addition, Yah­ weh uses Artaxerxes I to effect his plan among the exiles. This ruler will be "driven along by the ruah" in order to accomplish The Semantic Range of ruah in the Hebrew Canon 25 God's purposes (Isa 59:19).

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