REALITY IS A GRAND ILLUSION BASED ON 3 NUMBERS 3, 6, 9 CODE TO THE UNIVERSE.

THE CONNECTION BETWEEN DNA AND THE UNIVERSE IS MATHMAICAL INCLUDING GOD'S UNIVERSAL CODE

GOD CREATED THE UNIVERSE...ITS ALL CONNECTED TO VIBRATIONS, SOUND AND MATH EQUATION.

SPIRIT OF GOD

The expressions "the spirit of Yahweh" (rûaḥ Yhwh ) and "the spirit of God" (rûaḥ 'Ĕlōhîm ) are common in the Old Testament. "His holy spirit" and "Your holy spirit" (in reference to God) are also found. The absolute use, "the spirit" or "spirit," seldom occurs. In late Judaism it was a practice to avoid use of the divine name by means of circumlocutions. Thus in the Greek versions of the Old Testament there are found such expressions as "divine spirit," "the holy spirit," or simply, "holy spirit."

Spirit of God in the Old Testament

The specific implications of the phrase "Spirit of God" must be deduced from the operations ascribed to it in the Old Testament.

God's Spirit as a Power. "Spirit of God" is used in the Old Testament to signify "God's breath" (Jb 33.4). Just as the ancient Israelites spoke anthropomorphically of God's arm, hand, and face, so they also spoke of His breath, i.e., His vital power or spirit, which was as active and as efficacious as God Himself. This use has its foundation in the original meaning of the word rûaḥ —"breath" or "wind." The breath, which was regarded by the ancients as the vital force in man and animals, and the wind, which in Palestine can blow with sudden violence, were looked upon as mysterious, powerful, and terrifying forces. Consequently, it is not surprising that they attributed to the breath or spirit of God the manifestations of extraordinary mysterious powers in man or in nature.

A Power Affecting Man's Soul or Mind. Certain individuals manifested occasional extraordinary power (e.g., Jgs 14.6, 19), heroic courage (e.g., Jgs 3.10), or the gift of prophecy (e.g., 1 Sm 10.6–13). These transitory phenomena were regarded by the Israelites as manifestations of God's spirit. In other cases God's spirit appeared as a permanent force bestowed on individuals because of their office. This was true of the great founders of the nation: Moses (Nm 11.17, 25), Joshua (Dt 34.9), David (1 Sm 16.13; 2 Sm 23.2). It was particularly the messianic king upon whom the spirit would rest (Is 11.2; 42.1). Finally, the spirit of God was the organ that, through the Prophets as intermediaries, constantly delivered Yahweh's orders to His people (Zec 7.12; Neh 9.30),

A Life-giving and Creative Power. The concept that the breath of life comes from God is very old (Gn 2.7;6.3). However, it is only in relatively late texts that one finds God's spirit as the cause of man's normal life and activity (Ez 37.1–14; Jb 27.3; 33.4; 35.14–15). God's spirit as a creative force is more commonly found in poetic passages where it is synonymous with "wind" (Ex 15.8, 10; Jdt 16.17).

A Morally Effective Force. According to the Old Testament, the chief characteristic of the future new covenant would be a religious and moral transformation of all mankind. So the Prophets, particularly Isaiah (61.1–4;32.15–20), frequently spoke of God's spirit accomplishing this work in the coming new age. Not only the community, but every individual would be morally re-created by the spirit of God (Is 59.21; Ez 36.25–27).

God's Spirit Not Presented as a Person. The Old Testament clearly does not envisage God's spirit as a person, neither in the strictly philosophical sense, nor in the Semitic sense. God's spirit is simply God's power. If it is sometimes represented as being distinct from God, it is because the breath of Yahweh acts exteriorly (Is 48.16;63.11; 32.15). Very rarely do the Old Testament writers attribute to God's spirit emotions or intellectual activity (Is 63.10; Wis 1.3–7). When such expressions are used, they are mere figures of speech that are explained by the fact that the rûaḥ was regarded also as the seat of intellectual acts and feelings (Gn 41.8). holy spirit" (without capital letters because no personification is indicated).

Spirit of God in the New Testament

As in the Old Testament, so also in the New Testament, the spirit of God comes down from on high (Mk1.10). He "falls" or is "poured out" upon those who believe in Christ (Acts 10.44–45; 11.15), for He is "sent" or "given" by the Father (1 Jn 3.24; Gal 4.6). He "fills" a man (Lk 1.15) and He "dwells" in him (Rom 8.9).

God's Spirit as a Power. As a result of the teaching of Christ, the definite personality of the Third Person of the Trinity is clear. However, in most cases, the phrase "spirit of God" reflects the Old Testament notion of "the power of God."

God's Spirit Acting on Man's Soul. In the New Testament, the holy spirit effects such wonders as the expulsion of devils (Mt 12.28) and a miraculous pregnancy (Mt1.18,20; Lk 1.35). He also effects such supernatural phenomena as the charisms, and the miracle of Pentecost (1 Cor 12.4–11; Acts 2.4; 19.6; Lk 1.67). Such manifestations of the spirit, however, are usually transitory.

God's Spirit as a Sanctifying Power. John the Baptist is presented in the New Testament as the link between the Old and New Testaments. He prepared a faithful remnant of Israel for the messianic baptism (Mt 3.11)—a baptism by the Holy Spirit and fire (baptism by fire meaning a great messianic purification). The messianic baptism brought about the moral and religious re-creation of the people of the new covenant that was promised by the Prophets

The Spirit of God as a Person. Although the New Testament concepts of the spirit of God are largely a continuation of those of the Old Testament, in the New Testament there is a gradual revelation that the Spirit of God is a Person.

In the Synoptic Gospels. The majority of New Testament texts reveal God's spirit as something, not someone; this is especially seen in the parallelism between the spirit and the power of God. When a quasi-personal activity is ascribed to God's spirit, e.g., speaking, hindering, desiring, dwelling (Acts 8.29; 16.7; Rom 8.9), one is not justified in concluding immediately that in these passages God's spirit is regarded as a Person; the same expressions are also used in regard to rhetorically personified things or abstract ideas (see Rom 8.6; 7.17).

In the Acts of the Apostles. In Acts, the use of the words "Holy Spirit," with or without an article, is rich and abundant. However, again, it is difficult to demonstrate a personality from the texts. The Spirit continues the work of Jesus and is the link between the earthly and heavenly Jesus. The same Spirit that descended upon Jesus at His baptism is given to the Apostles "in parted tongues as of fire" (Acts 2.1–4) and is transmitted beyond these original witnesses to all members of the Church by means of chosen leaders such as Paul, Barnabas, Stephen, and Philip.

In the Theology of St. John. St. John's theology of the Holy Spirit is very rich in meaning. The Holy Spirit is the Spirit of truth (Jn 14.17; 15.26; 16.13; cf. 1 Jn 4.6;5.6), and "another helper," the "Paraclete" (Jn 14.16). The Spirit is "another" helper because, after Christ's Ascension, He takes Christ's place in assisting the disciples, in teaching them all that Jesus Himself had not yet told them, in revealing the future to them, in recalling to their minds that which Jesus had taught them, in giving testimony concerning Jesus, and in glorifying Him (14.26;16.12–16; 15.26; 1

THINGS YOU MAY NOT KNOW: God created the universe using code, 3,6, 9.

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ZENTRAVELER SAYS: That spirit of god is actually simple math?

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