Topic: The Person and Ministries of the Holy Spirit in the prophetical books of the Old Testament

Introduction: Debates over the personhood of the Holy Spirit in the Godhead had mired the early church
theology much, but to say, without a shadow of doubt that the Holy Spirit was certainly present in the Old
Testament times had gone beyond the concepts of many theologians. However the orthodox teachings of the
church had overcome all these hurdles and theological deviations, hammering forth a concrete teaching on the
Holy Spirit which stands till today that the He is in the Godhead and is Eternal and has always been at work
beyond and throughout the old covenant times. Let us now have a preview on the person and work of the Holy
Spirit in the Old Testament with special reference to the prophetic books. For better comprehension mention
must be made that the presenter treats the Hebrew and Greek words Ruach and Pneuma transliterated as Spirit
to be literally wind and breath respectively and understands it to be the Holy Spirit of God throughout the
presentation. Both were used to mean unseen reality of living beings. 1

1. Exegesis of some selected passages from the prophetic books

1.1. Ezekiel 37: 14 “I will put my Spirit in you and you shall live.” 2
As we exegete this passage, we are sure that the “Breath/ Spirit” refers to that of Yahweh and the leitmotif
of the vision “breath and you shall live / and they lived” loudly proclaims Yahweh to be the creator of new
life. This cultic heritage was the fuel for an affirmative answer to the lament of the exiles. It provided a
theological dynamic for a miraculous renewal. 3 Scholars have answered in the negative, to the question,
whether people in the times of Ezekiel actually believed in the actual corpse rising up again. Ezekiel is
depicting the extreme case of unpredictable salvation in order to enable people to expect a salvation; the
return of the nation from exile.4 In the eschatological sense, Yahweh promises to place God’s own Spirit
within the people and not some sort of distant relationship. 5 Greenberg observes that the restored bodies
will be inanimate without the breath of God on them. This shows that the work of the Holy Spirit as
working in the prophetic time.6

1.2. Isaiah 44:3

The context of this verse is another oracle of salvation. The prophet highlights the election of Israel as
Yahweh’s chosen people and also recalls Yahweh as creator God. As the prophet speaks of the blessings
he uses images of thirsty soil and dry grounds to refer to Israel. The Spirit of Yahweh / Holy Spirit is
considered there to be watering this scorched dry land with refreshing life. 7 Not just for a generation but
for their descendants too. The oracle goes on to say they will be like a tree planted by the riverside
together with agricultural prosperity the nation will prosper. 8
1.3. Isaiah 42:1–9:

1
Merril C Tenney, Zondervan’s Pictorial Bible Dictionary, (Grand Rapids: Zondervan, 1967), 359. Hereafter cited
as Merril C Tenney.
2
John Macarthur, The Macarthur Topical Bible, (Nashville: Thomas Nelson, 2010), 600. Hereafter cited as John
Macarthur, The Macarthur Topical Bible.
3
Leslie C Allen, Word Biblical Commentary Ezekiel 20-48, (Nashville: Thomas Nelson1990), 187-188. Hereafter
cited as Leslie C Allen.
4
Leander E Keck, Thomas G long, David L Peterson etal., The New Interpreter’s Bible Vol. VI, ( Nashville
Abingdon Press, 1994), 1503. Hereafter cited as E Keck, Thomas G long, David L Peterson etal., The New
Interpreter’s Bible Vol. VI
5
Sebastian Kizhakeyyil, Ezekiel An Exegetical Commentary, (Bangalore: Asian Trading Corporations, 2007), 100.
Hereafter cited as Sebastian Kizhakeyyil, Ezekiel An Exegetical Commentary.
6
Leander E Keck, Thomas G long, David L Peterson etal., The New Interpreter’s Bible Vol. VI, 1502.
7
Merril C Tenney, 359.
8
Sebastian Kizhakeyyil, Isaiah: An Exegetical Commentary, (Bangalore: Asian Trading Corporation, 2006), 300.
Hereafter cited as Sebastian Kizhakeyyil, Isaiah: An Exegetical Commentary.
No clearer statement of the intimate interworking of the triune God—Father, Son and Holy Spirit—and
especially of the Spirit’s powerful role can be found in the Old Testament than in Isaiah’s prophecy of the
Servant of the Lord.9 Chapter 42: 1-4 is the first of the four servant songs in the second Isaiah. The first
song regards God’s designation of a servant and his identity is identified with being equipped with the
bestowal of the Spirit. The first verse ends with mentioning the task entrusted to the servant to bring forth
justice. That the servant will accomplish this task by not opening his mouth, and not hurting anyone is the
identity of the suffering servant in Jesus. 10 42: 5-9: scholars debate whether these verses are a
continuation of the previous verses or a separate passage. This verse 5 mentions about Yahweh giving His
Spirit upon a servant to do his bidding. 11This explicitly shows the role and position of the Holy Spirit as
actively participating in the future messianic role of Jesus. The prophet calls upon the servant and makes
a covenant with the people through him and entrusts him with a mission “to open the eyes of the blind and
bring out prisoners from the dungeons”.12

1.4. Is. 32:15-20: The Spirit of the Messianic age:

This is an oracle of salvation promising the Israelites that after the time of distress there will come a time
of salvation with the outpouring of the Spirit. 13 Things will change into a paradise where people will live
in Justice, peace and prosperity. There will be a new age of the Spirit. 14 It can mean that if the cities fall
and be devastated, the gifts of the Spirit will bless the people of Israel. This prophecy is seen as messianic
because of the outpouring of the Spirit of God and the gifts of the Spirit coming upon people. 15 “Until the
spirit is poured is poured upon us” verses 15 this talks explicitly of the Spirit of God being poured out
from High. It can be compared to Ezekiel 39: 29, Joel 2: 28-29. 16

1.5. Ezek. 2:2. Ezekiel reported that “the Spirit entered me when He spoke to me”

The word Ruah seemingly describes an unknown spirit in the first reading, however scholars opine that it
can only belong to Yahweh as the text’s omission of a specified speaker can only mean reverence and
reserve that characterize the account for Yahweh’ advent in chapter 1. 17 Although Ezekiel had lost the
opportunity to exercise his priesthood, God gives him that chance to serve Him as his prophet but only
when God Himself comes down upon Him with His Holy Spirit. 18 The passage plainly speaks about the
Spirit of God it is very clear that the connection between the Holy Spirit and humans are indicated here.
Ezekiel tells that the spirit enters into him and that he spoke. So it was in the early Church. 19

1.6. Ezek. 36: 26 - 27. “I will give you a new heart and a new Spirit…God would put His Spirit in His
people in a way that would cause them to live according to His statutes.”

9
HDM Spence and Joseph S Excell, The Pulpit Commentary Vol. 10,( Massachusetts: Hendrickson Publishers,
2011),130.
10
Sebastian Kizhakeyyil, Isaiah: An Exegetical Commentary , 292.
11
Sebastian Kizhakeyyil, Isaiah: An Exegetical Commentary , 294.
12
Sebastian Kizhakeyyil, Isaiah: An Exegetical Commentary , 295.
13
Sebastian Kizhakeyyil, Isaiah: An Exegetical Commentary , 217.
14
HDM Spence and Joseph S Excell, The Pulpit Commentary Vol. 13, ( Massachusetts: Hendrickson Publishers,
2011), 536. Hereafter cited as HDM Spence and Joseph S Excell, The Pulpit Commentary Vol. 13.
15
Sebastian Kizhakeyyil, Isaiah: An Exegetical Commentary, 218.
16
Jack Partain, Richard Deutsch, A Guide to Isaiah 1-39, (Delhi: ISPCK, 1995), 197. Hereafter cited as Jack Partain,
Richard Deutsch, A Guide to Isaiah 1-39.
17
Leander E Keck, Thomas G long, David L Peterson etal., The New Interpreter’s Bible Vol. VI, 1121.
18
Sebastian Kizhakeyyil, Ezekiel: An Exegetical Commentary, 16.
19
HDM Spence and Joseph S Excell, The Pulpit Commentary vol. 12,( Massachusetts: Hendrickson Publishers,
2011),32-33.
The prophet usages imageries, terminology that are partly metaphorical and partly literal: moral social
and cultic sins are in view. The prophet describes Yahweh actively participating in giving His Spirit and
creatively endowing people with His new will that were more sensitive than stony hearts. Their lives will
be governed once again by Yahweh’s own Spirit. 20 Yahweh is giving them Himself / His Spirit not any
prophet or law or command. They will be given a new will and a new attitude of spirit towards things. 21
These verses doesn’t seem to imply the change of hearts by the Israelites themselves but a unilateral heart
transplant where he gives them a new heart to ensure people’s obedience. 22

1.7. Isaiah 11:1–5: Vs. 2 “The Spirit of the Lord shall rest upon him, the spirit of wisdom and
understanding and the fear of the Lord.”

As we exegete this verse, notice the difference between the ‘Spirit of the Lord’ with the capital S in the
RSV i.e. the power of God Himself and the spiritual gifts which God bestows. The Spirit was crucial in
helping God’s people anticipate the ministry of the Messiah. For example, is a trinitarian preview of the
working of the Father, the Spirit, and the Son, who is the Branch of Jesse. Looking forward to the
ministry of Jesus Christ, the Holy Spirit inspired Isaiah to prophesy: “The Spirit of the Lord shall rest
upon Him” (Is. 11:2), inspiring God’s Chosen One with wisdom, understanding, counsel, might,
knowledge, fear of the Lord, righteousness, and faithfulness. Thus we come full cycle to the New
Testament, where Jesus claimed to be the fulfillment of this prophecy (Is. 61:1, 2; Luke 4:18, 19). We
have to note the difference between the Spirit of the Lord i.e which is the Lord Himself and the spiritual
gifts which God bestows.23 This is the prophecy of Isaiah from his later years and points towards a time of
salvation.24it can be taken as a promised fulfilled in Jesus for Christians. The prophet talks about the
house of David as a tree from which a new shoot will emerge and he will be bestowed with the gifts of
the Spirit. It was the Spirit of God (Holy Spirit) that gave personalities like Moses and other prophets to
carry out the mission entrusted to them. In the Hebrew texts six gifts of the Spirit are mentioned as
bestowed on the King. 25

1.8. Joel 2:28 Luke quotes our verse from Joel in Acts 2:17, “In the last days, I will pour out my Spirit on
all people; your sons and daughters will prophesy, your young men will see visions, your old men will
dream dreams.”

The prophecy of Joel takes a shift from woe to weal and deals with predictions for benefits for God’s
people and the subjugation of their enemies. Once their restoration has been achieved God’s Spirit shall
be given to them. Here the prophet has two emphases; the fullness of the Spirit and the democratization of
the Spirit. The first is addressed by the verbs in the texts like “prophecy, have dreams, see visions”. The
second is addressed by the noun subjects “sons and daughters, old and young men”. 26 In the new age all
of God’s people will have all they want of God’s Spirit as the selective limited giving of the Spirit of God
had ended. 27 Some scholars suggests that this passage talks about the bestowal of the Holy Spirit as not
being reserved for the messianic age alone. The New Testament era themselves have testified to this fact.
The nature of the gift was invisible and took place in the spiritual spheres. This outpouring of the Holy
Spirit was not scanty but in copious showers and it was not limited to a few people but to all universally
20
Leslie C Allen, 179.
21
Sebastian Kizhakeyyil, Ezekiel An Exegetical Commentary, 97.
22
Leander E Keck, Thomas G long, David L Peterson etal., The New Interpreter’s Bible Vol. VI, 1492.
23
Jack Partain, Richard Deutsch, A Guide to Isaiah 1-39, 106.
24
Sebastian Kizhakeyyil, Isaiah: An Exegetical Commentary, 110.
25
Sebastian Kizhakeyyil, Isaiah: An Exegetical Commentary, 111.
26
Douglas Stuart, Word Biblical Commentary Hosea- Jonah, (Nashvile: Thomas Nelson, 1987), 260. Hereafter cited
as Douglas Stuart, Word Biblical Commentary Hosea- Jonah
27
Douglas Stuart, Word Biblical Commentary Hosea- Jonah, 261.
 explicit upon al fleshes.28 Irenaeus quotes the Old Testament and suggests that there seems to be a
difference between the Breath of life present in everyone to be temporal and that the Spirit of God is
eternal. Isaiah attributes the Spirit as unique to God, whom in the last times pours out upon the human
race and eternal. 29

2. Person of the Holy Spirit :

2.1. Symbols of the Holy Spirit in the Old Testament: The symbols of the Holy Spirit here refer to the
appearance of the Holy Spirit either in a symbolic way or reference to it as acting upon an event as an
agent. There are numerous mentions of such apparitions or supernatural events that have occurred
many times over and over again. Let us have a look at some of such.
2.1.1. Holy Spirit in the Old Testament visavis the New Testament: We need to understand that a
cursory reading through the theology of the New Testament relating to the Holy Spirit seems to
denote references just a little more than the Old Testament reproduction of scriptures as the
power of God in action.30 Paul says that the eternal procession of the Holy Spirit is affirmed by
Psalm 104: 30 which indicate the Holy Spirit as coming forth from the Father in the Old
Testament economy.31
2.1.2. Holy Spirit as Fire: The Pentecost event in Acts 2:3 where God reveals Himself to the people via
the mode of fire have been understood as an usual occurrence of the Spirit as seen in Ezekiel 3: 2. This
fire symbolizes the approval of God’s glorious presence (cf. Lev. 9:24; I Kings 18:38-39). Fire also
symbolizes the judgment of God (Lev. 10:2). 32 Malachi 3: 2-3, But who can endure the day of his
coming? “…He is like a refiner’s fire…purifier of silver will purify the sons of Levi and purge them as
gold and silver” .33
2.1.3. Holy Spirit as Oil: The symbol of oil used as Holy Spirit is explicit in the Old Testament. 34 The
Old Testament practice of anointing priests served as a type of ministry of the Holy Spirit
(Zechariah 4:1). It depicted the power strengthening Joshua and Zerubabel to lead the people in
completing the construction of the temple in 515 BC. The anointing represents the spirit of the
Lord coming down upon kings and princes like Saul, David to lead the people of God. 35Isaiah 61:
3, “to console …to give them beauty for ash…the oil of joy for mourning the garment of praise
for the spirit of heaviness. 36
2.1.4. Holy Spirit as Seal: The Holy Spirit is understood as the seal of the believers. It simply means
identification. The Old Testament uses means to seal when they want to say something belongs to
someone (Isaiah 44:5, Ezek 9:4). 37 The seal signifies ownership, suggests authority and the seal is
permanent.
2.1.5. Holy Spirit as Water: The final rituals of the feast of tabernacles consist of the priests bringing
water from the pool of Siloam. This event was a joyous one in anticipation of Messiah’s glorious
reign (Zec. 14:16-21). Water is an emblem of the Holy Spirit signifying eternal life (John 4:14). It
also signifies the reception of the Holy Spirit (Ezek 36: 25-27). It also is understood to be
28
HDM Spence and Joseph S Excell, The Pulpit Commentary Vol. 13, 40.
29
David W Bercot, A Dictionary of Early Christian Beliefs (Massachusetts: Hendrickson Publishers Marketing),
1998), 345.
30
J.G. Davies, The Early Christian Church: A History of the first five centuries, (Grand Rapid: Baker House, 1983),
52.
31
Paul Enns, The Moody Handbook of Theology, (Chicago: Moody Publishers, 2008), 317. Hereafter cited as Paul
Enns, The Moody Handbook of Theology.
32
Paul Enns, The Moody Handbook of Theology, 319.
33
John Macarthur, The Macarthur Topical Bible , 600.
34
Merril C Tenney, 359.
35
Paul Enns, The Moody Handbook of Theology, 319.
36
John Macarthur, The Macarthur Topical Bible, 600.
37
Paul Enns, The Moody Handbook of Theology, 319.
 anticipating a millennial blessing.38Isaiah 44: 3-4 reads as I will pour water on Him who is thirsty
…I will pour my Spirit on your descendants. Here is reference to the Holy Spirit as water
refreshing people, which is very theologically energetic. 39
2.1.6. Holy Spirit as the Wind: Wind is the most natural representation of the Holy Spirit. 40 The word
Pneuma is translated as wind as well as Spirit. 41Ezekiel 37:9-10, also speaks of an order asking to
prophesy to the breath, prophesy son of Man, and say to the breath, “thus says the Lord God; come
from the four winds, o breath and breathe on these slain that they may live.” 42
2.1.7. The person of the Holy Spirit could be grieved: The Old Testament teaches in this passage that
the Holy Spirit is a person and at work. This explicitly teaches the indwelling of the Spirit, not a
personal one but a communal indwelling; God put His Holy Spirit in the midst of them. The
passage in Isaiah 63:10a reads “ but they rebelled and grieved His Holy Spirit”.
2.1.8. The Person of Holy Spirit as Temporary: David had the notion that the Spirit of the Lord could
be taken away from his encounter with King Saul. David knew what it means if God lifts His
Spirit from the king and the judgment of God’s hand comes upon his life. Therefore he prays
Psalm 51:11 “Do not cast me away from Your presence And do not take Your Holy Spirit from
me.” This passage is an explicit mention of the Holy Spirit.
3. The Ministry of the Holy Spirit in the Old Testament:
The ministry or role of the Holy Spirit in the Old Testament is much like His role in the New Testament.
When we speak of the role of the Holy Spirit, we can discern some general areas in which the Holy Spirit
works. 43
3.1. The Holy Spirit in Creation: (Gen. 1:2; Job 26:13; Is. 32:15) The first important role of the Holy
Spirit in the Old Testament is His involvement in creation (Gen. 1:1-2). A special mention must be
made of the various understanding of the phrase “hovering over the waters” Edward J Young
understands this to be the Spirit of God to be hovering over the vast emptiness of the world.
Moreover the prophet Isaiah describes the power of the Holy Spirit in the creation in Isaiah 40: 12-
14.44
3.2. The Holy Spirit inspired the writing of the Scriptures: The Holy Spirit was the means of all
biblical inspirations. The Old Testament writers were conscious that the Holy Spirit was guiding them
( 2 Sam 23: 2-3).45 Even in the New Testament the apostles taught that the Old Testament writers
were guided by the Holy Spirit (Acts 1:16; 4:24-25).46
3.3. Regeneration: What does regeneration meaning “rebirth,” or being “born again.” have to do with the
Holy Spirit’s work in the Old Testament? Moses told the Israelites “The LORD your God will
circumcise your hearts and the hearts of your descendants,…” (Deuteronomy 30:6). This
circumcision of the heart is the work of God’s Spirit and can be accomplished only by Him. We also
see the theme of regeneration in Ezekiel 11:19-20.The words spoken in John 3:10 by Jesus seems to
be referring to Ezekiel 36 when he teaches Nicodemus about being born again. Thus this is not a new

38
Paul Enns, The Moody Handbook of Theology, 320.
39
John Macarthur, The Macarthur Topical Bible 600.
40
Merril C Tenney, 359.
41
Paul Enns, The Moody Handbook of Theology, 321.
42
John Macarthur, The Macarthur Topical Bible, 600.
43
https://www.thomasnelsonbibles.com/blog/the-holy-spirit-in-the-old-testament/ (retrieved on 17 th feb 2022)
44
John Macarthur, The Silent Shepherd: The Care Comfort and Correction of the Holy Spirit (Colorado Springs:
David Cook, 2012), 39. Hereafter cited as John Macarthur, The Silent Shepherd: The Care Comfort and Correction
of the Holy Spirit.
45
Paul Enns, The Moody Handbook of Theology, 322.
46
Paul Enns, The Moody Handbook of Theology, 324.
 concept. In both the context there is a discussion of water and Spirit. In Ezekiel 11:19 and 36:25-27
God promises Israel a regeneration experience of the millennium; new heart and new spirit. 47
3.4. Selective Indwelling: The New Testament teaches the permanent indwelling of the Holy Spirit in
believers (1 Corinthians 3:16-17; 6:19-20). In contrasts to this the Spirit’s indwelling in people were
selective and temporary in the Old Testament. The Spirit indwelt Joshua (Number 27:18) and David
(I Samuel 16:12-13).48 In the book of Judges, we see the Spirit “coming upon” the various judges
whom God raised up to deliver Israel from their oppressors. The Holy Spirit came upon these
individuals for specific tasks. The indwelling was a sign of God’s favor upon that individual (in the
case of David), and if God’s favor left an individual, the Spirit would depart (e.g., in Saul’s case in 1
Samuel 16:14).
3.5. Restraining sin: Genesis 6:3 indicates the Spirit’s striving or restraining sin due to man’s refusal to
heed the Spirit’s convicting ministry.49 This would seem to indicate that the Holy Spirit restrains
man’s sinfulness, and that restraint can be removed when God’s patience regarding sin reaches a
certain limit. This thought is echoed in 2 Thessalonians 2:3-8, when in the end times a growing
apostasy will signal the coming of God’s judgment.
3.6. Empowered ability for service: The Holy Spirit empowered individuals to perform specific tasks
like in the case of Bezalel (Ex. 31: 2-5). There are such other instances and individuals like Saul,
David, Othniel, Deborah, Samson etc.50 These people were empowered divinely and required to act
beyond normal. The phrase “The Spirit of the Lord came upon…” is an usage of the Old Testament
that implies the work of the Holy Spirit. Some other implicit instances are Abraham (Gen. 12:1-3),
Moses (Ex 3:14), even if the exact phrase is not used. 51
3.7. The Spirit helped God’s people anticipate the Messiah: A deep study of Isaiah 11:1–5 shows a
Trinitarian concept of the working of the Father, the Spirit, and the Son. It shows how the Holy Spirit
helped the people to anticipate as they were looking forward to the ministry of Jesus Christ. Isaiah
prophesies “The Spirit of the Lord shall rest upon Him” (Is. 11:2), inspiring God’s Chosen One with
wisdom, understanding, counsel, might, knowledge, fear of the Lord, righteousness, and
faithfulness.52
3.8. Giving life to humanity and the other creatures: (Ps. 104:29, 30). The scriptures says in Genesis
that God endows people with life by breathing into their nostrils the “breath of life” (Gen. 2:7), the
word for “breath” is the same word translated elsewhere as “spirit.”

Critical evaluation and Conclusion: There are no direct statements in the Old Testament about the Trinitarian
God we believe in. Thus it is difficult to arrive at any conclusion about the work of the Holy Spirit during the
Old Testament period. However, we can deduce from the writings in the Prophetic books that the Holy Spirit
has been there in the community of Israel from the very beginning. That He actually is just as active in the Old
Testament. If we view the continuity between the Testaments as, everything that is present to us was present to
them, it is not right. The whole redemptive history should be seen as a whole part with dissimilarities and
discontinuity between the two. Thus it ties together in remarkable harmony both the Old Testament and New
Testament understandings of God’s grace. It also sheds light on our understanding of the Holy Spirit. It was
the same Holy Spirit all along, with His methods changing from age to age. Taking both the theological

47
Paul Enns, The Moody Handbook of Theology, 325.
48
Paul Enns, The Moody Handbook of Theology, 325.
49
Paul Enns, The Moody Handbook of Theology, 327.
50
Paul Enns, The Moody Handbook of Theology, 328.
51
John Macarthur, The Silent Shepherd: The Care Comfort and Correction of the Holy Spirit, 40.
52
https://www.thomasnelsonbibles.com/blog/the-holy-spirit-in-the-old-testament/ (retrieved on 17th feb 2022)
argument and the biblical argument the Holy Spirit’s work in the New Covenant is basically the same in the
Old Covenant especially in the prophetic writings.

Bibliography

1. Allen, Leslie C. Word Biblical Commentary Ezekiel 20-48. Nashville: Thomas Nelson, 1990.
2. Bercot, David W. A Dictionary of Early Christian Beliefs. Massachusetts: Hendrickson
Publishers Marketing, 1998.
3. Enns, Paul. The Moody Handbook of Theology. Chicago: Moody Publishers, 2008.
4. Keck Leander E, Thomas G long, David L Peterson etal., The New Interpreter’s Bible Vol. VI,
Nashville Abingdon Press, 1994.
5. Kizhakeyyil, Sebastian. Ezekiel: An Exegetical Commentary. Bangalore: Asian Trading
Corporations, 2007.
6. Kizhakeyyil, Sebastian. Isaiah: An Exegetical Commentary. Bangalore: Asian Trading
Corporation, 2006.
7. Macarthur, John. The Macarthur Topical Bible. Nashville: Thomas Nelson, 2010.
8. Macarthur, John. The Silent Shepherd: The Care Comfort and Correction of the Holy Spirit.
Colorado Springs: David Cook, 2012.
9. Partain, Jack. Richard Deutsch.A Guide to Isaiah 1-39. Delhi: ISPCK, 1995.
10. Stuart, Douglas. Word Biblical Commentary Hosea- Jonah. Nashvile: Thomas Nelson, 1987.
11. Spence, HDM and Joseph S Excell. The Pulpit Commentary Vol. 10. Massachusetts: Hendrickson
Publishers, 2011.
12. Spence, HDM and Joseph S Excell. The Pulpit Commentary Vol. 12. Massachusetts: Hendrickson
Publishers, 2011.
13. Spence, HDM and Joseph S Excell. The Pulpit Commentary Vol. 13. Massachusetts: Hendrickson
Publishers, 2011.
14. Tenney, Merril C. Zondervan’s Pictorial Bible Dictionary. Grand Rapids: Zondervan, 1967.

Webliography:

1. https://www.biblicaltraining.org/transcriptions/lecture-10-holy-spirit-old-testament
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2. https://www.thomasnelsonbibles.com/blog/the-holy-spirit-in-the-old-testament/ (retrieved
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