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On the Seven Names of the Holy Spirit (with video)

Author Stephen Pidgeon - Sunday, February 19, 2017 at 12:00 AM


In the Eth CEPHER, we set forth the sacred names and titles in capital letters and in transliterated form. However, there is one passage in the Cepher Yesha’yahu where the names have gone without capitalization – at least until now.  Let’s take a look at that passage:

Yesha’yahu (Isaiah) 11:1-4
AND there shall come forth a rod out of the stem of Yishai, and a Branch shall grow out of his roots: 2 And the RUACH YAHUAH shall rest upon him, the RUACH CHOKMAH, and BIYNAH, the RUACH ETSAH, and GEVURAH, the RUACH DA’ATH, and the YIR’AH of YAHUAH; 3 And shall make him of quick understanding in the fear of YAHUAH. And he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: 4 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth. And he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.

Now some might say it’s bad enough that we have included the term RUACH HAQODESH throughout the text (like anybody knows what that means!), but now you have gone and added a whole bunch of other Hebrew words nobody knows or can pronounce!

Well, this might be a helpful guide. We are going to discuss the seven names of the RUACH.  Let’s start with a little background. 

The word RUACH (Strong’s 7306) (רוּחַ) in its root form means: to blow, i.e. breathe; only (literally) to smell. Strong’s 7307 gives us a little bit more, meaning: wind; by resemblance breath, i.e. a sensible (or even violent) exhalation; figuratively, life, anger, unsubstantiality; by extension, a region of the sky; by resemblance spirit, but only of a rational being (including its expression and functions).

The word QODESH (Strong's 6944 (קֹדֶשׁ) is generally interpreted to mean: a sacred place or thing; rarely abstract, sanctity:—consecrated (thing), dedicated (thing), hallowed (thing), holiness, holy, saint, or sanctuary.

The name RUACH HAQODESH means literally Spirit, the Holy.  So, the semantics are a bit weird for the English speaker.  But, as you can see, in the Hebrew, such a term could also mean the sacred breath, or the hallowed wind.  In Bere’shiyth it is interpreted as both breath and wind.

However, the cepheriym (books) which predate the Besorah (Gospel) of Mattithyahu (Matthew), we find that the term RUACH HAQODESH appears a total of six times only:

Yesha’yahu (Isaiah) 63:10-11
But they rebelled, and vexed את eth-his RUACH HAQODESH: therefore he was turned to be their enemy, and he fought against them. 11 Then he remembered the days of old, Mosheh, and his people, saying:  Where is he that brought them up out of the sea with את eth the shepherd of his flock? Where is he that put את eth-his RUACH HAQODESH within him?

Tehilliym (Psalm) 51:11
Cast me not away from your presence; and take not your RUACH HAQODESH from me.

Chokmah Shalomah (Wisdom of Solomon) 1:5
For the RUACH HAQODESH of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness comes in.

Chokmah Shalomah (Wisdom of Solomon) 9:17
And who has known your counsel, except that you give wisdom, and send your RUACH HAQODESH from above?

4 Ezra 14:22
But if I have found grace before you, send the RUACH HAQODESH into me, and I shall write all that has been done in the world since the beginning, which were written in your Torah, that men may find your path, and that they which will live in the latter days may live.

Now consider this passage from the Cepher Chanok:

Chanok (Enoch) 60:10-16
Then YAHUAH TSEVA’OTH seated upon the throne of his glory the Elect One; 11 Who shall judge all the works of the holy, in heaven above, and in a balance, shall he weigh their actions. And when he shall lift up his countenance to judge their secret ways in the word of the name of YAHUAH TSEVA’OTH, and their progress in the path of the righteous judgment of EL ELYON; 12 They shall all speak with united voice; and bless, glorify, exalt, and praise, in the name of YAHUAH TSEVA’OTH. 13 He shall call to every power of the heavens, to all the holy above, and to the power of ELOHIYM. The Keruviym, the Seraphiym, and the Ophaniyn, all the angels of power, and all the angels of YAHUAH, namely, of the Elect One, and of the other Power, who was upon earth over the water on that day, 14 Shall raise their united voice; shall bless, glorify, praise, and exalt with the RUACH EMUNAH , with the RUACH CHOKMAH , and NETSACH , with the RUACH CHECED , with the RUACH MISHPAT  and SHALOM , and with the RUACH RAHTSON ; all shall say with united voice; Blessed is he; and the name of YAHUAH TSEVA’OTH shall be blessed forever and ever; all, who sleep not, shall bless it in heaven above. 15 All the holy in heaven shall bless it; all the elect who dwell in the garden of life; and every ruach of light, who is capable of blessing, glorifying, exalting, and praising your holy name; and all flesh, more than the powers shall glorify and bless your name forever and ever. 16 For great is the mercy of YAHUAH TSEVA’OTH; longsuffering is he; and all his works, all his power, great as are the things which he has done, has he revealed to the qodeshiym and to the elect, in the name of YAHUAH TSEVA’OTH.

Given the root, the term RUACH HAQODESH appears in the books called the New Testament 104 times in many English versions. The Greek term (ἅγιος πνεῦμα) hágios pneûma is translated in the Eth CEPHER using the Hebrew root RUACH HAQODESH.  Is this accurate?

Take a look at the Greek terms:

Strong's 40 (ἅγιος) hagios is generally translated to mean: sacred (physically, pure, morally blameless or religious, ceremonially, consecrated):—(most) holy (one, thing), saint.

Strong's 4151 (πνεῦμα) pneûma is generally translated to mean: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's Spirit, the Holy Spirit.

So once again, we see the possibility that the interpretation could be sacred breath.  Yet, English interpreters have elected to use the terms Holy Spirit, or Holy Ghost.  We elected to remain with RUACH HAQODESH. 

However, bearing in mind that ruach means wind, take a look at this statement of MASHIACH:

Yahuchanon (John) 3:8
The wind blows where it wills, and you hear the sound of it, but cannot tell whence it comes, and whither it goes: so is everyone who is born of the RUACH.

Consider that the Hebrew word for wind here would be ruach.  So, you see a Hebrew word pun, giving yet another indication that the Besor’oth (Gospels) were originally written in Hebrew.

Chanok (Enoch) 92:12
Afterwards, in the seventh week, a perverse generation shall arise; abundant shall be its deeds, and all its deeds perverse. During its completion, the righteous shall be selected from the everlasting plant of righteousness; and to them shall be given the sevenfold doctrine of his whole creation.

As part of this revealing of the sevenfold doctrine, we find the seven names of the RUACH HAQODESH:

  1. RUACH YAHUAH = the Spirit of YAHUAH
  2. RUACH CHOKMAH = the Spirit of Wisdom
  3. RUACH BIYNAH = the Spirit of Understanding
  4. RUACH ETSAH = the Spirit of Counsel
  5. RUACH GEVURAH = the Spirit of Might
  6. RUACH DA’ATH = the Spirit of Knowledge
  7. RUACH YIR'AH YAHUAH = the Spirit of the Fear of YAHUAH


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