seat is always the mind of man and its ultimate cause the Deity himself.

[Sidenote: _In the Old Testament_]

The early Old Testament expression most commonly used to describe
inspiration was that _the Spirit of God rushed upon the man_, as it did
upon Saul, causing him to burst forth into religious ecstasy or frenzy
(I Sam. x. 6, 10), and upon Samson, giving him great bodily strength or
prowess in war (Judg. xiv. 6, 19, xv. 14). Skill in interpreting dreams
and in ruling was also regarded as evidence that the Spirit of God was
in a man like Joseph (Gen. xli. 38); but above all the prophetic gift
was looked upon as the supreme evidence of the presence of the Spirit of
Jehovah (Hos. ix. 1; Micah ii. 7, iii. 8). The word _spirit_ as thus
used in the Old Testament is exceedingly suggestive. It means primarily
the breath, that comes from the nostrils. Though invisible to the eye,
the breath was in the thought of primitive man the symbol of the active
life of the individual. In the full vigor of bodily strength or in
violent exercise it came quick and strong; in times of weakness it was
faint; when it disappeared, death ensued; the living personality was
gone, and only the play remained. The same Hebrew word, _ruach_,
described the wind--unseen, intangible, and yet one of the most real and
irresistible forces in all the universe. Thus it was a supremely
appropriate term to describe the activity of God, as it produced visible
effects in the minds and lives of men. In the later Old Testament
literature its use was extended, so that to the Spirit of God was
ascribed activity in the natural world and in human history.

[Sidenote: _Nature of revelation_]

Of the two terms, _revelation_ is broader than _inspiration_. Sometimes