Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	trinity_n	7,211	5	10.1332	5	false

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