Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	son_n	word_n	22,511	5	4.8766	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67194	Bereshit, the creation of the world being an exposition on the Hebrew in the first chapter of Genesis, as it was delivered at Sir Balthazar Gerbiers academy in White Fryers : the first oration, concerning the first dayes work / by Henry Walker ...	Walker, Henry, Ironmonger.	1649 (1649)	Wing W374; ESTC R39414	13,969	31

{non-Roman} raiti eth haarets vehinne tohu vabohu veeth-hashshamajim veen oram I beheld the Earth and lo it was without forme and void And the Heavens and they had no light That which Moses calls the depth Ieremiah calls the Heavens and that which is called darknesse in Genesis is here called no light The End of the second Oration concerning the first dayes work of the Creation THE Creation of the VVORLD BEING An Exposition on the Hebrew in Genesis the first Chapter The Third Oration concerning the first Dayes Work Right Honourable and the rest Lovers of Vertue I Shall now God willing shew you how the Spirit of God supported the unformed world and thereby the Divine power working upon Nature formed and brought the Creation into figures to the eternall glory of God and contemplations of Angels and Men {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} veruahh elohim merahhepheth ghnal-pene hammajim Genesis 1.2 Which Montanus translates Et Spiritus Dei motabat super facies aquarum and in the English Bible it is translated thus And the Spirit of God moved upon the face of the waters {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} veruahh and the Spirit {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ruahh is a Noun derivative and is sometimes in the Masculine gender and sometimes the Feminine Interpreters doe much differ about its signification in this place Tertullian as Doctor Willet reports and so the later Iews generally also say that it is to be interpreted here wind A mighty wind or the wind of God but that is a mistake for the wind was not yet created Theodoret was of opinion that by it is meant the Aire but that cannot be for all the Creation was in the first forme only in the Chaos Cajetanus translated it an Angel because Angels are said to bee Ministring spirits but that is absurd God needed not the helpe of Angels to create the World nor to sustaine it or to helpe to garnish it when the first forme was created And besides it doth not seem probable that the Angels could be before the Heavens were created nor had God yet created the Light in its first forme much lesse the Angels The old Rabbins who were more able to interpret say it signifies spirit or ghost as wee have it translated It is derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ravahh to breath or cause breath to inspire or put in an influence of motion and from thence {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ruahh signifies a breath or spirit And it is here in the Feminine gender holding forth the Spirit of God to bee the Creatour of spirits and breath which is testified by the Prophet Amos. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hinne jot ser harim ubore ruahh Lo hee that formed the mountains and createth the spirit or wind Amos 4.13 And therefore the Prophet David confesseth unto God in the hundred and fourth Psalm {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Teshallahh ruhhacha jibb areun Thou sendest forth thy spirit they are created And so here it signifies the Spirit of God the Creatour And therefore it follows {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Elohim God God in Trinity {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ruahh elohim the Spirit of God in Trinity that is the Holy Ghost the third person in the Deity As God is one in Unity so he is three in the Hypostaces Father Son and Holy Ghost The Father is from himselfe the excellent glory enjoying himselfe in his eternall will The Son proceedeth from the Father and is the brightnesse of his glory and the expresse Image of his Person enjoying himself in the eternity of his Fathers will The Holy Ghost proceedeth from the Father and the Son and is the Spirit of glory enjoying himself in the eternall motion which is roused up and stirred from the eternall enjoyment which the Father and the Son have each in other This is a great mystery it canot be fully explained to the senses of mortall men but we may see Emblems of the Trinity in the Sun there is the illustrious body of the Sun the Light and the Warmth So the Father is the excellent glory the Son the brighnesse of that glory and the Holy Ghost the Spirit of glory And God in Trinity by the Spirit of glory created and beautified the world And therefore saith holy Iob. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Beruhho shamajim shiphra By or in his Spirit he garnished the Heaven And so here Moses {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Veruahh elohim mer ahhepheth ghnal pene hammajim And the Spirit of God moved upon the face of the waters {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Merahhepheth moved There are very great controversies about the meaning of this word and many disputes have beene among the Learned concerning it As for example The Septuagint translate it was carried The Spirit of God was carried upon the face of the waters that is as a Bird is carried with her feathers swimming upon the waters by the motion of her feet But this is far fetcht Tremellius translates it did sit the spirit of God did sit upon the waters that is as a Hen sits over her young and this I confesse comes nearer to the sence of it The latine translation renders it motaba did flutter The spirit of God did flutter upon the faces of the waters that is as a Bird fluttereth over-her-nest to warme and refresh her young But Calvin in his Commentary upon this place renders two significations as so indifferent in his judgement that saith he the Reader may take that which he likes best It may be understood saith he stirred itselfe or rested upon 1 That the Spirit of God stirred it selfe upon the waters to exercise his strength 2 Rested upon them to sustaine them The root from which {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} merahhepheth is derived is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} rahhaph which in the English Bible is severally rendered Sometimes it is translated to shake And so when the Prophet Ieremiah being troubled at the peoples sinnes said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} rahhaphu col-ghnatsmothai which is translated in our English Bibles thus all my bones shake that was through the influence that it wrought upon him it made his bones to stirre and move within him all his bones did shake Sometimes again it is translated to flutter as in Deuteronomie where Moses sets downe Gods out-flowne love to his people under the similitude of an Eagle over her young it is in the Hebrew {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ghnal-gozalaiv jerahheph It is translated fluttereth over her young moves expands spreads puts influence in by resting upon as the sun that spreads its beames upon the Earth fluttereth over her egges not chickens for so the word imports {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} gozel

signifies the young of any thing as it is propagated and brought forth in the birth which of birds must be the egges nothing else It is derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} gazal which signifieth to part away violently which must needs be the egge and not the chicken So that this fluttering of the Eagle over her young is her sitting upon her egges to hatch them which she doth by that warmth that floweth from her into the egges And so the spirit of God is said to sit or move here And there are five things more to be considered concerning this word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} merahhepheth he moved 1. That it is a participle in Benoni that is moving which shewes unto us that all creatures subsist by motion the Sunne Moone and Starres are preserved by motion men and all living creatures dye when they cease to breath And all things that grow are in perpetuall motion of putting forth themselves to budding or ripening what flowes from them which ceasing they dye 2 By the conjunction {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} v prefix to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ruahh we are to consider that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hajeta was is to be understood for Moses now spake of the time past for the creation was long before he was 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} merahhepheth is here in the Conjugation Pihel though {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hh hath no dagesh for it is one of those Letters that will not beare it being as much as double {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} h it selfe And by the Grammar rules signifies a doubling of the sence as to say moved moved that is continually or vehemently moved 4 By the affix {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} th it appeares to be the Feminine Gender and so to signifie such a motion as causeth production that is to bring forth what the Trinity had decreed 5 By the Termination {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} eth it is the plurall number and so holds forth the severall workings of Gods spirit herein First To preserve the first Form of nature which God had created And secondly To cause that Forme to put forth it selfe to production as to what God by his fiat afterwards appointed it And thus the spirit of God is said to move upon the face of the waters {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ghnal-pene upon the face faces or rather aspects {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hammajim of the waters for the waters then were higher then the Chaos But I shall refer that of the waters untill the second days work of the Creation The End of the third Oration concerning the first days work of the Creation The fourth and last Oration concerning the first dayes worke of the CREATION Right Honourable and the rest Lovers of Vertue COncerning the Light which God created the first day Moses saith as it is rendred in the Hebrew Genesis 1. verses 3 4 5. 3 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 4 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 5 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1 Vajiomer elohim jehi-or vaihi or 4 Vajiar elohim eth haor ci-tobh vajiavhdil elohim ben haor uben hahhoshec 5 Vajiikra elohim laor jom velahhoshec kara laila vaihi-ghnerbh vaihi boker jom ehhadh Which Montanus renders in Latine 3 Et dixit Deus sit lux fuit lux 4 Et vidit Deus lucem quod bona divisit Deus inter lucem inter tenebras 5 Et vocavit Deus lucem diem tenebras vocavit noctem fuit vespera fuit mane dies unus And in our English Bibles it is translated thus 3 And God said Let there be light and there was light 4 And God saw the light that it was good and God divided the light from the darknesse 5 And God called the light day and the darknesse he called night and the evening and the morning were the first day To begin with the third Verse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Vajjomer elohim And God said God in Trinity The great question disputed amongst the Learned is How God here did say or speake seeing he is a Spirit To which I answer thus There are seven Hebrew words which I finde in the Bible all translated to speake but they differ thus 1 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} dabhabh signifies to speak in wrath or what comes from anger 2 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} dabhar to speak out a thing by argument or alleadging reason 3 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} malal to speak with power efficacy or majesty 4 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ghnana to utter with the mouth slowly soberly and leasurely 5 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} naam to speake pleasantly and merrily or singing or the like 6 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hagha to speak by a groan or a sigh And 7 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} amar to speake by any way of manifesting what is in the minde or thought as an Artist that ingraves carves or paints a resemblance to manifest what is in his fancy We expresse what is in our mindes by writing as well as by words and so the Egyptians did the like by Hereglifixes And men by their lives and conversations thus speake what is in their hearts and mindes And therefore saith the Prophet David Psal. 94.4 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} jithammeru col pongale aven which our English Translation renders thus All the workers of iniquity boast themselves speak themselves their hearts speak by their works And therefore saith David in 53 Psalme and the 1 Verse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} amar nabhal belibbo en elohim the fool hath said in his heart there is no God Corrupt are they and have done abominable iniquity That is by the abominable iniquity of his life he hath manifested that he hath a corrupt heart and that he doth not beleeve in God he hath avouched it by his conversation And where Moses saith in the 26 Chapter of Deuteronomy vers. 17. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Eth Iehova heemarta hajjom lihjoth lecha lelohim which is rendred in the English Thou hast avouched the Lord this day to be thy God And verse 18. the same word is used againe and so translated And the Lord {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} heemirecha hath avouched thee this day to be his peculiar people That is hath manifested what is in his minde towards thee God said That is It was in the counsell of the Almighty That now there should be light {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} johi Let there be it is a branch of {non-Roman} {non-Roman} {non-Roman}