Go you ... and see who did.
Did you find it?
The Hebrew term ruach (BDB 924) and the Greek term pneuma (cf. John 3:5,8) can mean "spirit," "breath" or "wind."
The Spirit is often associated with creation (cf. Gen. 1:2; Job 26:13; Ps. 104:29-30; 147:14-18).
The OT does not clearly define the relationship between God and the Spirit. In Job 28:26-28; Ps. 104:24 and Pro. 3:19; 8:22-23 God used wisdom (a FEMININE NOUN) to create all things.
It is very possible that the JPSOA "word" may be the ANE thought (i.e., in Enuma Elish, Anu creates four winds that affect the waters). This same imagery is found in Dan. 7:2.
One of my favorite books on how to understand biblical prophetic or apocalyptic literature is D. Brent Sandy, Plowshares and Pruning Hooks. It lists all the different imagery used to describe Deity's presence (p. 77) in Moses' writings (expanded).
a mother bird hovering over its nest, Gen. 1:2
a human walking, Gen. 3:8
a smoking oven and lighted torch, Genesis 15
a human observer, Gen. 11:5
an angel in Gen. 19:22-33
a person at the top of an angelic ladder, Gen. 28:13
a night wrestler, Gen. 32:22-32
a burning bush, Exod. 3:2-4
a burning pillar of cloud, Exod. 13:21-22; Num. 9:15
a storm, Exod. 19:9,16,18-19; 20:18
a human writer, Exod. 31:18; 32:16; 34:1
also note the military captain of Joshua 5:13-16
What a wide variety of imagery to demonstrate God's presence with His people.
In the NT Jesus is said to be God's agent in creation (cf. John 1:1-3; 1 Cor. 8:6; Col. 1:15-17; Heb. 1:2-3). As in redemption, so too, in creation, all three persons of the Godhead are involved. Genesis 1 itself does not emphasize any secondary cause.
Notice the activity of all three Persons of the Trinity in unified contexts. The term "trinity," first coined by Tertullian, is not a biblical word, but the concept is pervasive.
A. the Gospels
1. Matt. 3:16-17; 28:19 (and parallels)
2. John 14:26
B. Acts – Acts 2:32-33, 38-39
C. Paul
1. Rom. 1:4-5; 5:1,5; 8:1-4,8-10
2. 1 Cor. 2:8-10; 12:4-6
3. 2 Cor. 1:21-22; 13:14
4. Gal. 4:4-6
5. Eph. 1:3-14,17; 2:18; 3:14-17; 4:4-6
6. 1 Thess. 1:2-5
7. 2 Thess. 2:13
8. Titus 3:4-6
D. Peter – 1 Pet. 1:2
E. Jude – vv. 20-21
A plurality in God is hinted at in the OT.
A. Use of plurals for God
1. Name Elohim is plural but when used of God always has a singular verb
2. "Us" in Genesis 1:26-27; 3:22; 11:7
B. "The Angel of the Lord" The Angel of the Lord was a visible representative of Deity
1. Genesis 16:7-13; 22:11-15; 31:11,13; 48:15-16
2. Exodus 3:2,4; 13:21; 14:19
3. Judges 2:1; 6:22-23; 13:3-22
4. Zechariah 3:1-2
C. God and His Spirit are separate, Gen. 1:1-2; Ps. 104:30; Isa. 63:9-11; Ezek. 37:13-14
D. God (YHWH) and Messiah (Adon) are separate, Ps. 45:6-7; 110:1; Zech. 2:8-11; 10:9-12
E. The Messiah and the Spirit are separate, Zech. 12:10
F. All three are mentioned in Isa. 48:16; 61:1
The Deity of Jesus and the personality of the Spirit caused problems for the strict, monotheistic early believers.
1. Tertullian – subordinated the Son to the Father
2. Origen – subordinated the divine essence of the Son and the Spirit
3. Arius – denied Deity to the Son and Spirit
4. Monarchianism – believed in a successive chronological manifestation of the one God as Father, then Son, and then Spirit
The Trinity is a historically developed formulation informed by the biblical material.
1. the full Deity of Jesus, equal to the Father, was affirmed in a.d. 325 by the Council of Nicea (cf. John 1:1; Phil. 2:6; Titus 2:13)
2. the full personality and Deity of the Spirit equal to the Father and Son was affirmed in a.d. 381 by the Council of Constantinople
3. the doctrine of the Trinity is fully expressed in Augustine's work De Trinitate
There is truly mystery here. But the NT affirms one divine essence (monotheism) with three eternal personal manifestations (Father, Son, and Spirit).
Johann.