When it's going to do battle with you, there's going to be a battle of champions, the son of God, and the devil, and the last, will represent their armies. And so here you have a sort of a perverted twist on that, but it is as a result, then, of his conquest of a Diyamaat that Marduk then proceeds to structure. The word create would be forcing the word create because there's no creation ex nihil here. There's creation out of stuff, material that's already there, namely the carcass of Diyamaat. So he slays her, and he cuts her in two, and part of her he puts her above and the other part below. So this is like Genesis 1 where the waters above and the waters below are separated. And let me just read you maybe a bit right from that climax of the story, the sort of the creation part of it. Marduk then returned to Diyamaat whom he had subdued. The Lord trawled upon the hinder part of Diyamaat with his unsparing club, he split her skull. He cut the arteries of her, he liked this, he cut the arteries of her blood and caused the North wind to carry it out of the way places. When his father saw this, they were glad and rejoiced and sent him dues and greeting gifts. Then the Lord rested examining her dead body. What good can I do with this carcass? He is wondering to divide the, it's called an abortion now, this dead thing, to divide the abortion and to create ingenious things there with. So he split her open like a shellfish, M-U-S-S-E-L muscle. He split her open like a muscle into two parts. Half of her he said in a place and formed this guy there where there's a roof. He fixed the crossbar and posted the guards, he commanded them not to let her waters escape. Then it goes on from there and the lower part, as I say, reminiscent of Genesis 1 and the division of the waters above and below. And yet with the similarities I told the difference. Then he proceeds and it goes on how he put the stars up there and did various other things. So there's your pagan account. It is through theomically, it's through the battle of the gods, it's through conflict that the stuff of creation is produced and you don't have the Lord God, the Alpha, the purely sovereign architect. So now, one major similarity between the Anuma Elish and the biblical creation account that Hyde Dell misses is this, that at the end of the Anuma Elish, then of course the good gods are all rejoicing in the victory, that they've won. And they want to celebrate the victory of Marduk and so they do something which I'll mention in a moment. As part of the creation, however, let me just say that when you come to the business of everything that's been created and now you want to create man, what's their version of the creation of man? Well, the defeated gods have been put to menial chores that they didn't want to perform by Marduk and his company. And so because the defeated gods are complaining, then they decide, well let's create man to take over these menial chores that the defeated gods are tired to do. And so they take this double god king you and then kill him and out of his blood they make man. I compare that with the Genesis account and later, hopefully Lord willing, we'll get to the biblical kind of man as the image of God and what a wondrous thing God has done making us in his image and with all that's involved in the glory of that image. And what a contrast here in the Anumailige, that mankind is made out of the blood of an evil god. What do you expect of him? See this is part of what I said, that the pagans in perverting the original story perverded in such a way that they will be absolved, man will be absolved of responsibility and whatever gods there be it will be there. So you made us that way, you made us out of the blood of a devil what do you expect of us you see. And so that's the account of the creation of man that you get there. But then as I say, they want to celebrate Marduk's victory. And now here what happens is a strange thing. They sort of take the tradition of creation, Genesis 1, and the tradition of Genesis 11, the power of Babel and they blend them together. All kinds of prefall and postfall things they blend together. The evil that follows the fall, they have there before the fall. The tower of Babel episode that you get later on, they make as part of the original creation of the world and what they say is this. The right there is part of this early primeval creating of the world process, the good gods, build Babylon. Now remember who wrote this stuff here, these Babylonian priests exalting their own cultists and so on. And they say our cult goes way back there to the creation when the gods build Babylon. And the stage tower, Ziggurat type temple structure there, it's they called Asagila. And they did it as a residence, a throne room from Marduk. And so they celebrate. In other words, the creation thing ends with a Sabbath idea, a Sabbath rest, a Sabbath enthronement of their god in his palace temple and enthronement. And what do they do? The whole account ends with the resultation of the 50 great names of Marduk. So that's what the Numa Elisha is all about. It's exalting Marduk and telling what his 50 great names are, the name of this one, the victor over chaos, the one who structures Cosmos and these are his names. So in other words, what I'm trying to do here with Genesis 1 to see it as a creation account which is exalting of the name of God. This is the original thing and it's fascinating how the pagan account should reflect so many of the essential big features of Genesis 1 and yet at the same time be so utterly perverting the thing. So this mythology is over against the true similarities but great differences. And it's very important that we should know how to handle these questions. Be aware of the existence of things like this. They're there and be ready to be able to explain them in a way that's consistent with the biblical inspiration and so forth. So God reveals Himself as not only the creator of all but as the one who does it by pure sovereign fiat. He doesn't need any material. He brings the material into existence. He doesn't need any tools to fashion and shape things. His word brings things forth with their names and with their meaning of marvelous revelation that he is the first that he is the alpha. This reminds me. I've denied that there's any conflict in Genesis 1, any conflict between God and the evil powers involved in the creation process. Is there any place else where in scripture, however, where you get something like Marduk's conflict with Tiamat. In other words, that Marduk Tiamat conflict is a perverse and of something else that's going on. I've already mentioned that Genesis 3.15 and Genesis 3.15 there's the conflict but it's a part not of the creation story. It's post-fall. It's after the fall as part of redemption. Now is where we get conflict between God and the evil power because it's only now in connection with the fall that evil has entered in. Evil is not part of the eternal stuff of the universe. Evil is something that comes into existence as a responsible act of someone other than God. And now, redemptively, God responds to that. And now in scripture from Genesis 3.15 on, the seed of the woman is going to crush the old serpent dragon's head. Now in the Bible, you get that theme of the hero God, the champion God, doing battle and winning the victory over the evil God Satan. And as you go on through scripture, of course, it becomes quite conspicuous. Well, we were mentioning Isaiah 24 a little while ago. Isaiah 24, 25, 26, and 27 is a little section of Isaiah. A beautiful and big important section called the little apocalypse of Isaiah, where he deals with the problems of death and resurrection and so forth. And in chapter 27 verse 1, there's a language you won't stop to read it now of the slaying of the Leviathan, that old coil prime evils, coiled serpent, and so on. And that's 27, 1, what are some of the other passages here? I say 51, there's another passage that speaks in these terms. Psalm 74, but the most obvious one that will occur to all of us, it would be like in the New Testament of Apocalypse. It's Christ in the dragon, and Christ doing conflict with the dragon that's slaying him not to create the world, but of course to overcome the one who has the power of death and the great accuser of the brethren. It's as a redemptive victory now that you get this theme in the scriptures. Interestingly enough, in some of those passages like the one I say 27, 1, the verse reads, almost word for word, like a passage in this case, it's not in the Anuma Elisha, but in one of the Canaanite texts concerning Bale. Well, we said in Babylonia that the hero God was Marduk, and the villain God was Tiamat, the she dragon of Teos. Closer to home, in the land of Canaan, they had their myths, and now not Marduk, but Bale, huh, Bale is the hero God. And the he too, then, has to do battle with the enemy gods, who in this case are called Yam, which is the Hebrew word for the Canaanite. For C, just as Tiamat was the god of the chaotic waters, so Yam is the god of the chaotic waters, and also the god Mote, some of you have had a little Hebrew, Mote means death, huh? So the sea powers and death are closely related, and Bale has to do battle with them, and as a result of his victory over them, he has a leg Marduk, the great temple in Babylon built, and so in the myth about Bale, at the end he has a great palace built for himself, where he takes his Sabbath rest, and so on. And one other feature that's in the Bale epic, that's interesting, that isn't in the Marduk thing, is that in the process of dealing with the enemy gods, Yam and Mote, C, and death, Bale suffers death, and he goes down into the realm of death, and then he emerges so that Bale is a dying and rising god. So here, of course, is the kind of thing that people will refer to and say, oh, here's where the idea of Jesus is a dying, rising, it comes from, no, here's a perversion of that theme, that Messiah, as he wins the victory, must also suffer the Messianic prophecies, all about the sufferings of Christ, and then the glory that will follow. But there are so many of these biblical themes, then, that you should be aware of, as I said, that that will pop up in these mythological texts, then you want to know how, as I said, to explain the similarities and the differences. Now, he was also the Omega, and the last, he's the beginning in the end, all things are of him, all things are unto him, and very quickly, then how is that theme of God as the Omega, the end of all things brought out in the text in various ways, but especially in the idea of the Sabbath, the Sabbath structure of the whole creation account. Yep, just as in these other texts, God's creation accomplishments can include with his enthronement, so the business of Mardua can bail, their accounts end up with their enthronement as perverted echoes of what the Lord God actually does, what he has built, what has God built by his sovereign fires, he has built a cosmic house for himself, a cosmic temple. It is my throne, Isaiah 66 verse 1, heaven is my throne, the earth is my footstool, that's what he has produced, he's produced a cosmic temple for himself, a cosmic palace, and the Sabbath is simply, then that he takes his proper place as the God who has created all things and throned over all things. So what is the meaning of God's seventh day, what is the meaning of his Sabbath, here again our earlier discussion of chronology involved, are saying something about the seventh day, and what we said of course is that God's seventh indicates the seventh day, indicates that he is the consummate or Omega, the end of the whole thing. He is the consummate, he has completed all things, he's the first and the last, and so that's one thing that the Sabbath brings out. Secondly, as I just indicated, it brings out the thought, if we want to use some alliteration here of consummate or coronation, consecration. Secondly, then it brings out the thought of his enthronement, that is what the Sabbath means that God is enthroned over the whole world. In the course of redemptive history, the converse of this comes out, here we're saying that God's rest, having completed the world, the rest is a matter of enthronement, the converse of that is later on when on earth God has reproduced heaven on earth in the form of the tabernacle, and he is enthroned there between the cherry bim and so on earth. That enthronement of God in his earthly house is called a Sabbath rest, so the language of Sabbath rest is used for God's enthronement in the earthly copy of the heavenly reality, and that justifies our saying that his Sabbath rest in heaven was enthronement. Finally, then Sabbath brings out the idea of consecration, which was once again what we tried to emphasize was the structure of Genesis 1, was this, you have the kingdoms, and the various kingdoms are consecrated to the higher use of the kings who rule over them until that last man has everything consecrated. Except, of course, then we move on to the Sabbath, and the point of the whole story is that through man is a priest, all the world that man has subdued gets consecrated to God, to God of the Sabbath, and enthronement. So the Sabbath structure of the creation account then is a marvelous revelation of God both as beginning and end as the Alpha and the Sabbath Omega of the thing. Well, these are the names of God, and now we move on from the preamble, now we would go to the historical prologue. And the second claim is one, the first claim was a claim on man's obedience in terms of God as the awe-inspiring Alpha and Omega. And now the second section of the treaty's historical prologue was a recitation of the various good things, the benefits that the suzerain had done for his vassal in days past, historical review, and so now we look at these first two or three chapters of Genesis. And what do we find that this great creator has done for man that would evoke man's thankfulness and gratitude, and there will be two things. We're going to take a break here and in hopes that the session will be over. We'll take, I said I would do it about ten, if they hadn't finished, about eight rather, if they hadn't finished, but maybe this would be a good time to do it and maybe by half past the other members of the class will. Were you down there? The meaning is still going on. And we'll take five minutes break here, but when we come back then we'll be doing dealing with two subjects. One is quite some length, which is what had God done for man two things. One is the consideration of how he had made him. We just said something of the contrast between the annume aileation and how the concept of how man was made out of the blood of a devil there to do menial chores. And the wonderful picture in the Bible of how God creates man. So we had the Amago Day, the image of God, and the Bible we're going to look at that carefully. And then the other thing, God made man as a king, and look at the kingdom, the domain that he gave him, those two things. Let's take a five minute break and see if we can. As we make our way through this creator's covenant of works with that. And we come now to the section in which God's claims on man's love and gratitude and thankfulness come before us. And your kingdom prologues, let's see where that is. That's page 28 if you want to try to follow along there. Although it's a rather condensed version of it that we have on pages 28 and following because they're just sort of a that was the starting point for the book images of the spirit. Okay. This section of kingdom prologue as I was developing it became too much just to be part of this chapter. So the result then was a separate book on the subject which is images of the spirit. So when you're reading, this would be the point I would suggest when you might want to be reading images of the spirit. And I'll just be trying to underscore the heart of the thought tonight. And here then is an important subject in theology clearly, the concept of man as image of God. And as I studied it, what struck me is that the the customary development of this among the theologians was not sufficiently strictly exegetical enough. And as a matter of fact, it's it seemed that what theologians have generally been doing is to tell us not what is the phenomenon which in the Bible is specifically referred to. In terms of man being the image or likeness of God, what they have been doing is trying to analyze what it is that constitutes humaneness. Now humaneness includes the image of God, but other things as well. As they have tried to describe what it is that sets man apart from the the subhuman creation, then they have seized upon various features of the human experience. And often they have dealt with it in terms of a of a two layer cake where there's the the broader image and the narrower image. And the broader image is various faculties, the moral, faculty, cognitive, will and so on, various general faculties that man has. And that's the broader image. And then there's the narrower image which is the idea of the conformitas, the the moral likeness, the demoral perfection of man. And that's the narrower image. And so this is very often the the general structure of the concept of the Amargo Day. And then there's also a tendency when dealing with the fall to think of it as just the the loss of the top layer of the cake but with the bottom when still pretty much intact which then doesn't do justice through the total depravity teaching and falls more in line. I see it more with Roman Catholic theology than reformation the theology of these is a danger that that can happen. Now that I think is a result of getting at it just from this view of trying to distinguish humankind from animal kind. So what I'm suggesting is let's just look at the biblical data where you get specifically this kind of language and see what it is that stands out there. And my contention will be to state the conclusions beforehand is that in the creating of man in the image of God it isn't that we are left stranded and searching around in the blue in the abstract for some aspects of God that are reflected in man but there's a very specific point of reference. When God is making man in this image that there's a very specific divine point of reference and that divine point of reference is the phenomenon that we've already of course had occasion to deal with. For example, we were in Genesis 1 verse 2 we already encountered spirit we were saying that from the beginning there verse 1 heaven above earth below Genesis 1 verse 2 spirit above deep and darkness below. So we encountered that phenomenon of the spirit and we said something about it as being that the connected with the chicana glory cloud the theophany that appears on earth which is to be identified as spirit. Now what I'm going to try to suggest is that this spirit the reality that's already mentioned in Genesis 2 of course continues to be there. And when we come to the point day 6 where man is being created in the image of God especially when we come to Genesis 1 verses 26 and 27 and again in chapter 2 verse 7 these verses that are dealing with the creation of man both are having view this particular manifestation of God which is the glory spirit and man is being made specifically in that image. So that our problem becomes one of finding out what is this archetype original of this glory spirit like what are the elements of glory in the glory spirit and we'll be saying that they are three. The glory spirit has the glory of dominion in that heavenly throne the glory spirit has secondly the glory of ethical perfection righteousness holding its love of the truth and thirdly as we examine this reality of the heavenly spirit temple there's the element of visual luminosity. So there is this threefold glory of the paradigm the model and who's like this we are made is the majesty of his kingship there's the moral excellence of his holy justice and there's the luminosity of his physical manifestation you see then there is included before we're done a sort of a visual I prefer to fiscal the word physical. I find this leads people but nevertheless there is a visual component and it might be surprising God is spirit and is not a body like men and so how could there be a visual physical component in our likeness to God who has not a body like men but what we forget when we say that of course is that God is spirit has not a body like men but God manifests himself he reveals himself in creation in the incarnation. And also here in connection with this glory spirit and so there is a visual manifestation of God and that's the basis then for saying that being made in the likeness of that ephanic manifestation of God there is a visual component in the idea of our being made and that that's in a nutshell what I'm going to try to say now let's back off go back to the beginning it begins then with the very idea of heaven does it not. And there in Genesis one and we hinted at some of this and we'll just repeat it but what is heaven heaven has not always existed we presently we're going to be identifying heaven with the spirit and so that's why we talked about heaven now heaven has not always existed heaven is a created reality and we are not talking about God prior to creation but we are talking to about God when he has created and he creates the invisible heavens as well then as the visible earth and we suggested then that in the creation of the visible heavens the biblical data would indicate that what happened was that there was an embodying of God and in particular the third person of the Trinity of the Spirit in a manifestation of glory a glory that you and I cannot now perceive it's beyond our perception but which one day we will be able to perceive this this heavenly glory when we are glorified we will be able to perceive it but the angels and those who occupy the heavenly reality who are created there in Genesis one verse one they perceive that this this glory of God and the picture that we get as in something like Isaiah 6 is that you know here is Isaiah and he sees heaven and he sees the God of glory and God's glory which is the the radiance you know of his own theophonic presence feels the whole temple and and and constitutes the heavenly temple as elsewhere in the scripture we are told in in in heaven there's no need for temples because God is the temple the heavenly structure is the is is constituted by this very revelation of God himself of his glory his glory feels and and constitutes the heaven and there are then those passages in the scripture that that depict this for us and I was just mentioning then Isaiah 6 and so here is the reality of heaven this this divine temple is what it is this temple that is constructed by the glory manifestation of of God and Isaiah sees that and and those three components that I I suggested that make up the glory of heaven and of this glory spirit these three components are your your session meaning last the too long how come you didn't get them to abbreviate that Charlie Charlie's well the the the the look at I think of Isaiah 6 and and and what do you you have constituting that the glory of the heavenly temple God's on his throne all right there's the glory of his dominion and his majesty all of the creatures around him are seeing holy holy there there is the glory of his his moral excellence he is the one who is the king and justice and equity and truth and righteousness are the foundation of his a throne the characteristics of his rule so secondly there's the glory of moral excellence and then thirdly of course there's the the obvious thing that the dazzling luminosity the visual dimension of the whole thing these are the this is the triad of glory features that you encounter and then these are the unveiling so heaven like Isaiah 6 then there are other passages where you see the same thing and another one I like a lot because it ties together the idea of this heavenly glory with the creation of man in this case the son of man in this threefold glory and that's Daniel 7 and that passage where the son of man is brought before the ancient of days and the ancient of days there is he's enthroned on this throne and and with all of the holy angels about him bringing out the moral excellence of the thing and of course with the the luminosity and then when you analyze the what he said about the son of man you see that all three of these things are picked up in his case so that's Daniel 7 revelation 4 and 5 of course would be another marvelous instance for John's John is in the spirit that that's a nice point of connection again between spirit and heaven in in the three places in the book of revelation where it says that John is and pneumatic in in the spirit right away if you see that he's in heaven and then here's the one of the revelation 4 and 5 and what does he see of course is God on this throne majesty of dominion the encircling companies over the angelic worshipers and so on around him there and it because the this is the divine council chamber you see that's another dimension of all of this it's God enthroned in the midst of the assembly of his angels up there who recognize and ascribe to him holding this and so on and of course once the the radiance is feels all of these visions. So wherever heaven is revealed this is what you encounter and as I suggested this heavenly temple God is the heavenly temple God's revelation constitutes that temple and that created revelation that created heavenly reality is then something which begins at the creation and it is something which is permanent it is a permanent embodiment revelation manifestation a permanent manifestation embodiment of the one who also wears identified with that as the spirit the third person of the Trinity and so as I think I did say the other week I think that we should be adding to our theology of the Trinity along with the concept of the incarnation of the sun in redemption the concept of the end oxation of the spirit as something that took place in Genesis 1, 1 and which will continue forever and which is the God's tabernacle in presence with the world a revelation of his glory and it is indeed a temple it is a tabernacle it is his house but it is the house into which he beckons and calls and embraces us so that the creation thus as well as being a wonderful display as we were just arguing in the names of God of his wisdom and his power is at the same time a wonderful disclosure of his love as the father who wants to embrace his people into his own bosom so that we tabernacle there under the shadow of his wings and then right from the beginning the fact that he reveals himself in this end oxation of the spirit as this tabernacle tabernacle house is a disclosure of this aspect of God and the intimacy and fatherly love. Now the incarnation of Jesus of course after the fall and greatly enhances this disclosure of God's readiness to embrace us into his bosom but it has already been there right from the beginning in this phenomenon of the spirit who is the glory temple who is the home of the spirit who is the home toward which those creatures may and God's image are destined to come well that's of course a big story and concept to think more about and to explore the scriptures and see how it all works out but then secondly the point I want to make is that this heavenly reality that we're talking about does come to expression on earth this glory spirit this heavenly temple comes to expression on earth as we all know in experience of Israel for one thing in the form of the tabernacle later on of the temple in connection with which you find then that the heavenly glory spirit becomes the earthly glory cloud and so here is that form of revelation that especially attends Israel on its way we're most familiar with it there is the Shaqina cloud hours over them and overshadows them by day and that is a fire by night to lead them along and who of course identifies with the tabernacle. Now he is the God of heaven that this glory spirit is the heavenly temple and on earth there has been a replica made of that heavenly temple or Moses according to the pattern shown to him in the mount reproduces heaven on earth in this structure and the replica of the heavenly glory spirit comes to earth as the glory cloud and identifies with that tabernacle by overshadowing it, by entering into it and by filling it and so heaven gets produced on earth and what we have just seen in this for example in Isaiah 6 is found then in the tabernacle as the glory spirit is enthroned in the midst of the chariobil reproducing heaven with this radiant glory showing forth so that all of these components of the glory of dominion and the glory of holiness and the glory of visual luminosity all take place in this earthly reproduction of heaven involving this Shaqina, this glory cloud and so that is the second point that we would like to make and so we have to do now with the glory cloud, the Shaqina cloud and it is interesting the variety of words that are used in the Bible to describe this cloud, a lot of them are anthropomorphic they take different parts of the human body to describe them because the functions and the mode of procedure of this glory presence of God are quite varied and so he is of course one of the names in the Hebrew is the Ka'voud which means the glory, naturally we would expect the thing that is bright and luminous and glorious would be called the glory, the Ka'voud, the glory of God. Another important name for it in the Hebrew is the face or the presence, the Panim in Hebrew, the Panim. Here is a disclosure of God and it is in the face of the individual that most fully discloses the person and so here is the face of God but the word also means the presence, the presence of God, he is not the God who is just far off but I am especially that that name has the emphasis not just that I am the eternal one but I am the one who is there for you as the Ka'voud and God is the one that can help you as the faithful God, I am there with you, I will be with your mouth Moses, I will be with you. He is the God who is present, Panim in Greek, Parousia. Parousia is the presence of God as well as the coming so Parousia suggests both of those things to us when we speak of the Parousia of Jesus. Of course we normally think of the second coming, what is the second coming but an embodiment, a presence of Jesus in this glory that we are talking about. How does Jesus come? He comes in the glory of the Father with all the Holy Angels, that is the glory spirit phenomenon. Jesus comes invested with the glory spirit, the glory of the Father with all the Holy Angels that is Parousia. We are talking about the original Parousia as a fact here, this presence of God revealing himself in glory. He is also called in Hebrew by the word shame, meaning name in Hebrew. So we were just talking about the names of God, Alpha and Omega. Here is a revelation of who God is. You want to know what his name is? Look at this majestic glorious, holy phenomenon. This is the revelation of God's name. This is a signature, if you will. We were looking at the Anuma Elish and we saw when Marta goes forth to battle with the Amadi, comes like a storm cloud. Theophany we said in the scriptures, picture God that way. Well, this glory cloud functions in a variety of ways. Both the favorable and unfavorable. The glory spirit is the executor of the sanctions of the covenant, the curses and the blessings. The glory spirit is a protector of Israel. He guides them. By night as we were saying, he overshadows them from the heat of the day. Here the glory spirit is carrying out the blessings of the covenant over his protector at the people. But likewise on that same occasion we are referring to with the Exodus. This is some food for your term paper type of thing that we were talking about earlier on. The wrath of God blazes forth from that overshadowing cloud and destroys the Egyptians. And in the Psalms and elsewhere God is pictured as going forth like a storm cloud with his thunder claps and his lightning like arrows piercing his enemies. So the cloud, the glory cloud becomes a chariot. It's both an architectural static thing. It's the heavenly temple. And yet it's a mobile throne, for example in Ezekiel, when this heavenly reality of the throne of God is being pictured as a... It's the miracle of all. It's the chariot of glory. Remember in the opening chapters of Ezekiel. So the the imagery of this heavenly reality is very complex because the functions of God and the form of his manifestation. So God not just provides the structure of heaven but his throne is a chariot which he rides forth and majesty and power to destroy his enemies. And so you get the imagery of the chariot. The idea of his power going forth to save these relates to destroy the enemies, comes to expression the thought of the arm. As I said, various parts of the human anatomy that are used to portray this phenomenon of the glory spirit in action. And so often when you read about God stretches out his arm, it's particularly referring to this very phenomenon. Here is the power of God, or the hand. Here is the hand of God very often in the yard in Hebrew than the hand of God. You should think about the possibility that it's referring precisely to this form of the offering. One very interesting passage will come back to I trust in a moment the fingers of God. Think of where you read about the fingers of God and that action as I say will come back to. Are the eyes of God? In Zachariah you get the thought of this idea that we're talking about is all in the night visions of Zachariah all over the place that is introduced by the heavenly reality. And so it pictures God as the one who engages in surveillance of all of the world his eyes run to and fro. So here is God on his throne as the judge of all the earth. And so he takes account of all of the nations and we read about his horseman going through and bringing the world and bringing back a report about how the nations are at ease and all of that. And then God goes into action. But the eyes of God bring out the thought of here he is on his throne as the judge of all of the world, the legs of God. This cloud becomes a pillar of fire and a pillar of smoke, the overshadowing protecting but also the illuminating thing. And these two pillars in Hebrew, the plural amudium, the two standing things, the two standing things, the two legs. And so the imagery then in the two columns of the theophany are the legs of God standing there. And then this becomes a prominent especially when the thought is that God takes a stand there to take an oath. For example, in Revelation 10, where it is the messianic son, the Christ of God, invested with this glory and taking an oath that there will be delay no longer and so on. He takes a stand there with one foot of stride this sea and one over the stride the land. So that's the two legs, the two amudium, the two pillars. So there's all this variety of biblical imagery that is used to portray this phenomena. We're talking about this and doxated spirit, this glorious spirit, as he appears on earth. Next step in our discussion, we've described what is heaven is this reality of the end temple to the spirit of God. We said it's to be identified with the shakina, the shakina down here. And our next step then is to show that the shakina cloud is especially identified what we've already been saying with the third person of the Trinity with the spirit. And that's our particular point. What is heaven? What's the earthy representation of heaven is this theophonic glory and which person of the Trinity now is this glorious, particularly identified with it is the spirit. One way of showing that is to come back again to Genesis 1-2.