face as a man speaks with his friend (i.e. by means of their two
bodies) Christ communed with God mind to mind.

[1:3] (52) Thus we may conclude that no one except Christ received
the revelations of God without the aid of imagination, whether in
words or vision.  (53) Therefore the power of prophecy implies not
a peculiarly perfect mind, but a peculiarly vivid imagination, as
I will show more clearly in the next chapter.  [1:4] (54) We will
now inquire what is meant in the Bible by the Spirit of God
breathed into the prophets, or by the prophets speaking with
the Spirit of God; to that end we must determine the exact
signification of the Hebrew word roo'-akh, Strong:7307, commonly
translated spirit.

(1:55) The word roo'-akh, Strong:7307, literally means a wind,
e.g. the south wind, but it is frequently employed in other
derivative significations.

It is used as equivalent to,
(56) (1.) Breath: "Neither is there any spirit in his mouth,"
          Ps. cxxxv:17.
(57) (2.) Life, or breathing: "And his spirit returned to him"
          1 Sam. xxx:12; i.e. he breathed again.
(58) (3.) Courage and strength: "Neither did there remain any
          more spirit in any man," Josh. ii:11; "And the spirit
          entered into me, and made me stand on my feet," Ezek. ii:2.
(59) (4.) Virtue and fitness: "Days should speak, and multitudes
          of years should teach wisdom; but there is a spirit in
          man,"Job xxxii:7; i.e. wisdom is not always found among
          old men for I now discover that it depends on individual
          virtue and capacity. So, "A man in whom is the Spirit,"
          Numbers xxvii:18.
(1:60)(5) Habit of mind: "Because he had another spirit with him,"
          Numbers xiv:24; i.e. another habit of mind. "Behold I
          will pour out My Spirit unto you," Prov. i:23.
(61) (6.) Will, purpose, desire, impulse: "Whither the spirit was
          to go, they went," Ezek. 1:12; "That cover with a covering,
          but not of My Spirit," Is. xxx:1; "For the Lord hath
          poured out on you the spirit of deep sleep," Is. xxix:10;
          "Then was their spirit softened," Judges viii:3; "He that
          ruleth his spirit, is better than he that taketh a city,"
          Prov. xvi:32; "He that hath no rule over his own spirit,"
          Prov. xxv:28; "Your spirit as fire shall devour you,"
          Isaiah xxxiii:l.

From the meaning of disposition we get -
(1:62)(7) Passions and faculties. A lofty spirit means pride, a
          lowly spirit humility, an evil spirit hatred and
          melancholy. So, too, the expressions spirits of
          jealousy, fornication, wisdom, counsel, bravery, stand
          for a jealous, lascivious, wise, prudent, or brave mind
          (for we Hebrews use substantives in preference to
          adjectives), for these various qualities.
(63) (8.) The mind itself, or the life: "Yea, they have all one
          spirit," Eccles. iii:19 "The spirit shall return to God
          Who gave it."
(64) (9.) The quarters of the world (from the winds which blow
          thence), or even the side of anything turned towards a
          particular quarter - Ezek. xxxvii:9; xlii:16, 17, 18, 19, &c.

[1:5] (65) I have already alluded to the way in which things are
           referred to God, and said to be of God.
(66) (1.) As belonging to His nature, and being, as it were,
          part of Him; e.g. the power of God, the eyes of God.
(67) (2.) As under His dominion, and depending on His pleasure;
          thus the heavens are called the heavens of the Lord,
          as being His chariot and habitation. So Nebuchadnezzar is
          called the servant of God, Assyria the scourge of God, &c.
(68) (3.) As dedicated to Him, e.g. the Temple of God, a Nazarene
          of God, the Bread of God.
(69) (4.) As revealed through the prophets and not through our
          natural faculties. In this sense the Mosaic law is
          called the law of God.
(70) (5.) As being in the superlative degree. Very high mountains
          are styled the mountains of God, a very deep sleep, the
          sleep of God, &c. In this sense we must explain Amos iv:11:
          "I have overthrown you as the overthrow of the Lord came
          upon Sodom and Gomorrah," i.e. that  memorable overthrow,
          for since God Himself is the Speaker, the passage cannot
          well be taken otherwise. The wisdom of Solomon is called
          the wisdom of God, or extraordinary. The size of the cedars
          of Lebanon is alluded to in the Psalmist's expression,
          "the cedars of the Lord."

(1:71) Similarly, if the Jews were at a loss to understand any
phenomenon, or were ignorant of its cause, they referred it to
God.  (72) Thus a storm was termed the chiding of God, thunder
and lightning the arrows of God, for it was thought that God
kept the winds confined in caves, His treasuries; thus differing
merely in name from the Greek wind-god Eolus.  (73) In like manner
miracles were called works of God, as being especially marvellous;
though in reality, of course, all natural events are the works of
God, and take place solely by His power.  (74) The Psalmist calls
the miracles in Egypt the works of God, because the Hebrews found
in them a way of safety which they had not looked for, and
therefore especially marvelled at.

(1:75) As, then, unusual natural phenomena are called works of
God, and trees of unusual size are called trees of God, we
cannot wonder that very strong and tall men, though impious