Holy Spirit Throughout O.T.

[Isa. 63:10] But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them.
[11] Then he remembered the days of old, Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? where is he that put his holy Spirit within him?
There are two explicit references to the Holy Spirit in this O.T. text. Many people believe that the Holy Spirit came on certain OT leaders temporarily, but He did not dwell long-term in people until the NT period. But here an OT text clearly teaches that the general class of people ‘rebelled’ and ‘grieved the Holy Spirit. The text does not refer only to the leaders; all the people were involved in an act that reminds us of the NT warning in Eph. 4:30; ‘do not grieve the Holy Spirit of G-d.’
This text appears to contain a reference to all three persons of the Trinity. Verse 9 refers to the Father who shared Israel’s distress in Egypt, the wilderness and Canaan. But it was ‘the angel of His presence’ (or His face) that delivered them. This is the One in whom the Father had put His name (Ex. 23:20-21). That is equal to saying that He had the same nature, spirit and authority as the Father. That surely was no ordinary angel; it had to be the second person of the Trinity, the Messiah.
Yahweh and the angel of His presence (that is to say, Y’Shua the Messiah), and the Holy Spirit are distinguished as three persons, but not so that the latter two are altogether different from the first. They, in fact, derive their existence from the first and is one G-d, forming a single unity.
People today believe that the Holy Spirit came for the very first time to indwell believers after the Messiah had ascended into heaven. Could this be because of the replacement theory or for the lack of knowledge?
Y’Shua had expected Nicodemus to know of the Holy Spirit’s special work in bringing people to belief in the Messiah (John. 3:5-10). In fact, Y’Shua was ‘amazed’ that Nicodemus could be a teacher of the Jews and not know this important fact. Even before His death, Y’Shua sent out the Twelve with the assurance that the Holy Spirit would help them speak (Matt. 10:20), just as He likewise promised the Holy Spirit would be with all believers when they were hauled before the judges because of their faith (Lk. 12:12).
John 14:17 translation should read: ‘you know Him, for He lives with you and is in you.’ The Greek does not denote a fluctuating relationship, for this is the preposition that describes the Father and Son already abiding in them (John. 14:23). The manuscript evidence is strong for the present tense is in you, rather than the future tense, will be in you.
Many questions why Pentecost (Shavuot or Feast of Weeks) was necessary if the Holy Spirit was already present to some degree in every O.T. believer. Pentecost was necessary because of the Holy Spirit must have a coming in state, in a solemn and visible manner just as Y’Shua had. In this way all could see and know that the promise-plan of G-d was being fulfilled. This was the event that Joel in 2:28-32 had anticipated. Thus, just as the Holy Spirit had already regenerated and indwelled the OT believers, so now it was necessary that He validate all that had been experienced prophetically in the OT. As Calvary validated the promise of forgiveness of sins realized by all who had believed so Pentecost did the same for all who had experienced the Holy Spirit’s wonderful work in the OT.
G-d is represented, in human language, mentally speaking of Himself and His former acts of love to Israel, as His ground for pitying them notwithstanding their rebellion or perversity. He forgot not His covenant of old; therefore He did not wholly forsake them (Lev 26:40-42, 44, 45; Ps 106:45, 46); the Jews make this their plea with G-d, that He should not now forsake them.
G-d put His Holy Spirit within, Hebrew, "in the inward parts of him," that is, in the midst of His people! (Num. 11:17, 25; Neh. 9:20; Hag. 2:5).
The Spirit of the LORD caused him to rest.
O LORD, art our father, our redeemer; thy name is from everlasting.
[17] O LORD, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance.
[18] The people of thy holiness have possessed it but a little while: our adversaries have trodden down thy sanctuary.
[19] We are thine: thou never barest rule over them; they were not called by thy name.