(This blog has been updated with scriptures from the Millennium Edition את Cepher.)
Let’s begin with an understanding of the Ruach Ha’Qodesh (interpreted in English as the Holy Spirit):
The phrase Ruach Qodesh’u appears only twice in the Tanakh:
Yesha`yahu 63:10 and 63:11. (רוח קדשׁו)
Yesha’yahu 63:10-11
But they rebelled and vexed his Ruach Ha’Qodesh: 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 who brought them up out of the sea with את the shepherd of his flock? Where is he who put his Ruach Ha’Qodesh within him?
Now, the root of the word ruach (Strong’s H7306) means to blow, or to breathe; in its noun form, it means wind; by resemblance breath, that is, a sensible (or even violent) exhalation.
Let’s take a moment and ask the question: Where did we get the notion of “spirit” or “ghost”?
We begin with a discussion of Sumerian deities which have been lifted up in order to benefit the great deception now coming on the earth. It is therefore incumbent on me to raise up the scriptures in juxtaposition, to demonstrate that the interpretation of the Sumerian Enuma Elish (Sumerian tablets) do not actually contradict the Ivriyt, but rather establish a rudimentary distortion to that which would be clarified in the writing of Mosheh and the deliverance of the Torah.
We begin with the discussion of the Sumerian creator called Enlil. Enlil/Ellil was one of the supreme deities of the Mesopotamian pantheon, who decreed the fates, whose command could not be altered, and who granted kingship.
There has been much debate concerning the writing, etymology, and hence meaning of the name. These elements are important to discuss because they also relate to an analysis of this deity's functions. The Sumerian word "líl", whose Akkadian equivalent is zaqīqu, means "ghost, phantom, haunted" (Michalowski 1989: 98; Tinney 1996: 129-30; Michalowski 1998). The interpretation of líl as "wind" is apparently a secondary development of the first millennium BCE (Tinney 1996: 129), which has led to an interpretation of Enlil's name as "Lord Wind" or "Lord Air" (e.g., Jacobsen 1989). We note here the delineation of the word “Lord” in this descriptive.
Enlil's name could also be written by the cuneiform sign for the number "50". In literary texts, Enlil also had the name Nunamnir, possibly meaning "he who is respected" (Edzard 1965: 60).
Enlil is regularly represented wearing a horned helmet (Edzard 1965: 61).
The writing of the name of Enlil is uncertain when not written syllabically. The primary issue concerns the difficult paleography of the 4th and 3rd millennium, because while the initial sign of the name of Enlil is agreed: EN; the final sign is problematic as it is not standardized in the ancient paleography or in its reading by modern scholars (for a discussion of these issues see Edzard 2003, Englund 1998: 72-76; Englund 2011; Jacobsen 1989; Steinkeller 1989: 114 n.36; Steinkeller 2010; Wang 2011). The matter is even more confused as the reading of the signs is considered significant to an understanding of the etymology and function of Enlil (see above).
By the later third millennium the second sign is written with a symbol which is read líl, and in the Akkadian syllabic spellings Enlil's name becomes Ellil, due to the assimilation of the /n/ and /l/ to a doubled form /ll/.
Written forms:
en-líl, 50, nu-nam-nir
Normalized forms:
Enlil, Elil; Nunamnir (literary texts); Illinos (Greek) (Illinois?!? – Who knew?)
Nun am nir, however, would have a different meaning in the Ivriyt.
NUN (נוּן) (Strong’s 5125); a primitive root; to resprout, i.e. propagate by shoots; figuratively, to be perpetual:—be continued.
AM (עַם) (Strong’s H5971) from H6004; a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock:—folk, men, nation, people.
NIR (נִיר) (Strong’s H5216) or נִר nir; also נֵיר nêyr; or נֵר nêr; or (feminine) נֵרָה nêrâh; from a primitive root (see H5214; H5135) properly, meaning to glisten; a lamp (i.e. the burner) or light (literally or figuratively):—candle, lamp, light.
In Ivriyt: Nun-am-nir is the light which causes the people to propagate and be perpetual.
However, we see that the name Elil has been normalized to accommodate our spelling practices (with the proper noun being capitalized).
Let us suppose for a moment that the spelling was rather EL-IL. Now let us see what appears in the Ivriyt:
Husha (Hosea) 11:7
And my people are bent to backsliding from me: though they called them to El-Al, none at all would exalt him.
וְעַמִּי תְלוּאִים לִמְשׁוּבָתִי וְאֶל־עַל יִקְרָאֻהוּ יַחַד לֹא יְרוֹמֵם׃
Transliteration: V’am’i taloayim l’mashub’oth’i v’EL AL y’qarath’u yachad lo y’rumiym
Looking closely at the underlying Ivriyt we find the two words EL and AL:
EL (אֵל) (Strong’s H410) (shortened from H352 [eyl]) meaning strength or mighty; especially the Almighty;
AL (עַל) al (Strong's 5920); properly, the top; specifically, the Highest; also (as an adverb) aloft, above, high, most High.
EL-AL – the most high Almighty. Is this consistent with the understanding of Elil in the Sumerian? However, we have something more specific here, because in the Sumerian understanding, EL-IL is construed as a ghost, the wind, a breath, or air. Does this sound familiar?
Note: The root word for EL is EYL (אַיִל) (Strong's H352). We can see here that the transcription into the Sumerian renders three letters. Therefore, it is not the confusion of two lls which rendered the determination that the form of the spelling was Ellil, but rather the three-letter aleph-yod-lamed being read as Aleph-nun-lamed (not uncommon), rendering a spelling E-N-L-I-L, spelled more accurately in the underlying Ivriyt E-Y-L-A-L, or in its common usage EL AL.
Now we understand why the KJV interpreters used the English interpretation Holy Ghost as the preferred textualization of hagia pneuma found in the Greek.
In Greek, the phrase interpreted by the English translators as Holy Spirit is ἅγιος πνεῦμα (hagia pneuma).
So, hagia means sacred (physically, pure, morally blameless or religious, ceremonially, consecrated):—(most) holy (one, thing), saint, and pneuma comes from G4154; meaning a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit.
In both instances, whether Greek or Hebrew, we see that the phrase interpreted as Holy Spirit comes from words meaning sacred, consecrated, or holy, breath or exhalation. With this understanding, now it is possible to enter into the Augustine controversy about whether the Ruach proceeds from just the Father (Orthodox position), or the Father and the Son (Augustine position).
Yesha`yahu 63:7-9
I will mention the loving kindnesses of Yahuah, and the praises of Yahuah, according to all that Yahuah has bestowed on us, and the great goodness toward the house of Yashar’el, which he has bestowed on them according to his mercies, and according to the multitude of his loving kindnesses. 8 For he said: Surely, they are my people, children that will not lie: so he was their Savior. 9 In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity, he redeemed them; and he bore them, and carried them all the days of old.
Yesha`yahu 63:10-11
But they rebelled and vexed his Ruach Ha’Qodesh: 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 who brought them up out of the sea with את the shepherd of his flock? Where is he who put his Ruach Ha’Qodesh within him?
Yesha`yahu 63:12-14
That led them by the right hand of Mosheh with his glorious arm, dividing the water before them, to make himself an everlasting name? 13 That led them through the deep, as a horse in the wilderness, that they should not stumble? 14 As a beast goes down into the valley, the Ruach Yahuah caused him to rest: so did you lead your people, to make yourself a glorious name.
You see here, that the giving of the Ruach Ha’Qodesh – the Ruach Yahuah – was given to make a glorious name. The name is inseparable from the understanding of the word. But because he is good, and his mercy endures forever, he has stretched out his arm to us again and again.
Yirmeyahu 31:31-33; Ivriym 8:8-10
Behold, the days come, says Yahuah, that I will cut a Renewed Covenant with the house of Yashar’el, and with the house of Yahudah: 32 Not according to the covenant that I cut with their fathers in the day that I took them by the hand to bring them out of the land of Mitsrayim; which my covenant they broke, although I was a husband unto them, says Yahuah: 33 But this shall be the covenant that I will cut with the house of Yashar’el; After those days, says Yahuah, I will put my Torah in their inward parts, and write it in their hearts; and will be their Elohiym, and they shall be my people.
It is written further:
Yochanon 14:15-17
If ye love me, guard my commandments. 16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; 17 Even the Ruach Emeth; whom the world cannot receive, because it sees him not, neither knows him: but ye know him; for he dwells with you and shall be in you.
Now, with the indwelling of the Ruach Ha’Qodesh, comes boldness and fearlessness:
Yochanon 14:25-27
These things have I spoken unto you, being yet present with you. 26 But the Comforter, which is the Ruach Ha’Qodesh, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. 27 Peace I leave with you, my peace I give unto you: not as the world gives, give I unto you. Let not your heart be troubled, neither let it be afraid.
So, a question: What is the name of the Ruach Ha’Qodesh? The Ruach is sent in the name of Yahusha, is it not?
Yochanon 20:19-23
Accordingly, it being at even, the first of the Shabbath, when the doors were shut, where the Talmidiym were assembled for fear of the Yahudiym, came Yahusha, and stood in the midst, and said to them, Peace be with you. 20 And when he had so said, he showed unto them his hands and his side. Then were the Talmidiym glad, when they saw Adonai. (Gr: kyrie) 21 Then said Yahusha to them again, Peace be unto you: as my Father has sent me, even so send I you. 22 And when he had said this, he breathed on them, and said unto them: Receive ye the Ruach Ha’Qodesh: 23 Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.
Does the breath proceed from the mouth of the Son? Yes, as this scripture testifies.
We see several things here:
The sacred breath proceeds from the Son
They were in fear before, but would now be emboldened to go – as he sent them.
They were given the authority to remit or retain sin
Luqas 11:9-13
And I say unto you: Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. 10 For everyone that asks receives; and he that seeks finds; and to him that knocks it shall be opened. 11 If a son shall ask bread of any of you that is a father, will he give him a stone? Or if he asks a fish, will he for a fish give him a serpent? 12 Or if he shall ask an egg, will he offer him a scorpion? 13 If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Ruach Ha’Qodesh to them that ask him?
The Ruach Ha’Qodesh is there for the asking of it – it is very simple indeed. But, let’s see how this plays out among the Talmidiym:
Ma’asiym (Acts) 1:1-5
The former treatise have I made, O Theophilus, of all that Yahusha began both to do and teach, 2 Until the day in which he was taken up, after that he through the Ruach Ha’Qodesh had given commandments unto the apostles whom he had chosen: 3 To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the Kingdom of Elohiym: 4 And, being assembled together with them, commanded them that they should not depart from Yerushalayim, but wait for the promise of the Father, which, said he, ye have heard of me. 5 For Yahuchanon truly baptized with water; but ye shall be baptized with the Ruach Ha’Qodesh not many days hence.
The command was to not depart from Yerushalayim – but wait! Wait until they were immersed in the Ruach Ha’Qodesh – immersed in the sacred breath of Yahuah which proceeds in the name of Yahusha.
Ma’asiym (Acts) 1:6-9
When they therefore were come together, they asked of him, saying: Adonai, will you at this time restore again the Kingdom to Yashar’el? 7 And he said unto them: It is not for you to know the times or the seasons, which the Father has put in his own power. 8 But ye shall receive power, after that the Ruach Ha’Qodesh is come upon you: and ye shall be witnesses unto me both in Yerushalayim, and in all Yahud, and in Shomeron, and unto the uttermost part of the earth. 9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.
Ma’asiym (Acts) 2:1-4
And when the day of Shavu’oth was fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4 And they were all filled with the Ruach Ha’Qodesh, and began to speak with other tongues, as the Ruach gave them utterance.
In Ivriyt, a mighty wind is a ruach me’od (רוּחַ מְאֹד). You see now the use of the Ivriyt to convey the similarity between the wind and the ruach.
Yochanon (John) 3:7-8
Marvel not that I said unto you: Ye must be born again. 8 The wind (ruach) blows where it wills, and you hear the sound thereof, but cannot tell whence it comes, and whither it goes: so is everyone that is born of the Ruach.
But the Ruach Ha’Qodesh is not simply reserved for the few – rather for everyone:
Ma’asiym (Acts) 2:36-39
Therefore let all the house of Yashar’el know assuredly, that Elohiym has made that same Yahusha, whom ye have crucified, both Adonai and Mashiach. 37 Now when they heard this, they were pricked in their heart, and said unto Kepha and to the rest of the apostles, Men and brethren, what shall we do? 38 Then Kepha said unto them: Repent and be baptized every one of you in the name of Yah for the remission of sins, and ye shall receive the gift of the Ruach Ha’Qodesh. 39 For the promise is unto you, and to your children, and to all that are afar off, even as many as Yahuah Elohaynu shall call.
As many as Yahuah Elohaynu shall call . . .
Ma’asiym (Acts) 4:29-31
And now, Adonai, behold their threatenings: and grant unto your servants, that with all boldness they may speak your word, 30 By stretching forth your hand to heal; and that signs and wonders may be done by the name of your holy Son Yahusha. 31 And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Ruach Ha’Qodesh, and they spoke the Word of Elohiym with boldness.
So we see the prayer being lifted by the name of Yahusha, and when they had prayed in this name, they were filled with the Ruach Ha’Qodesh, and began to speak the Word of Yahuah with boldness.
Is there, then, a separate baptism of the Ruach Ha’Qodesh (baptism of the Holy Spirit)?
Ma’asiym (Acts) 8:14-17
Now when the apostles which were at Yerushalayim heard that Shomeron had received the Word of Elohiym, they sent unto them Kepha and Yochanon: 15 Who, when they were come down, prayed for them, that they might receive the Ruach Ha’Qodesh: 16 (For as yet he was fallen upon none of them: only they were baptized in the name of Adonai Yahusha.) 17 Then laid they their hands on them, and they received the Ruach Ha’Qodesh.
So, we see by praying, and then laying hands on them, they received the Ruach Ha’Qodesh.
Ma’asiym (Acts) 9:10-14
And there was a certain Talmiyd at Damascus, named Chananyahu; and Yah said to him in a vision: Chananyahu. And he said: Behold, I am here, Adonai. 11 And Yah said unto him: Arise and go into the street which is called Straight and inquire in the house of Yahudah for one called Sha’ul, of Tarsus: for, behold, he prays, 12 And has seen in a vision a man named Chananyahu coming in, and putting his hand on him, that he might receive his sight. 13 Then Chananyahu answered: Adonai, I have heard by many of this man, how much evil he has done to your qodeshiym at Yerushalayim: 14 And here he has authority from the chief priests to bind all that call on your name.
As we see here, it is Sha’ul of Tarsus (who would later come to be called Pa’al) that had been given authority to bind all who called upon the name of Yahuah. Before, this was a mystery – but no longer. I understand now why Sha’ul received such a commission.
Ma’asiym (Acts) 9:17-20
And Chananyahu went his way and entered into the house; and putting his hands on him said: Brother Sha’ul, Yah, even Yahusha, that appeared unto you in the way as you came, has sent me, that you might receive your sight, and be filled with the Ruach Ha’Qodesh. 18 And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized. 19 And when he had received food, he was strengthened. Then was Sha’ul certain days with the Talmidiym which were at Damascus. 20 And straightway he preached Mashiach in the synagogues, that he is the Son of Elohiym.
Again, we see they laying on of hands and the filling of the Ruach Ha’Qodesh (the sacred breath).
Okay, let’s take a moment here to talk about being born again.
Yochanon 3:3-8
Yahusha answered and said unto him: Amein, Amein, I say unto you: Except a man be born again, he cannot see the Kingdom of Elohiym. 4 Niqodiymon said unto him: How can a man be born when he is old? Can he enter the second time into his mother's womb, and be born? 5 Yahusha answered: Amein, I say unto you: Except a man be born of water and of the Ruach, he cannot enter into the Kingdom of Elohiym. 6 That which is born of the flesh is flesh; and that which is born of the Ruach is ruach. 7 Marvel not that I said unto you: Ye must be born again. 8 The wind (ruach) blows where it wills, and you hear the sound thereof, but cannot tell whence it comes, and whither it goes: so is everyone that is born of the Ruach.
Now look at your first birth:
Bere’shiyth (Genesis) 2:7
And Yahuah Elohiym formed the man of the dust of the ground and breathed into his nostrils the breath of life (na’shemah Chayim); and the man became a living soul (nephesh Chaya).
What does it mean to be born again? To wash away the old in an immersion, and to receive by the laying of hands the second breath of life, which is the Ruach Ha’Qodesh.
Did the Talmidiym practice this?
Ma’asiym (Acts) 10:44-48
While Kepha yet spoke these words, the Ruach Ha’Qodesh fell on all of them which heard the word. 45 And they of the circumcision which believed were astonished, as many as came with Kepha, because that on the other nations also was poured out the gift of the Ruach Ha’Qodesh. 46 For they heard them speak with tongues and magnify Elohiym. Then answered Kepha, 47 Can any man forbid water, that these should not be baptized, which have received the Ruach Ha’Qodesh as well as we? 48 And he commanded them to be baptized in the name of the Adonai Yahusha Ha’Mashiach.
So here we see that the Ruach Ha’Qodesh was given before the immersion in water. The order is not necessary, but both the Ruach and the water.
Ma’asiym (Acts) 19:1-6
And it came to pass, that, while Apollos was at Qorinth, Pa’al having passed through the upper coasts came to Ephesus: and finding certain Talmidiym, 2 He said unto them: Have ye received the Ruach Ha’Qodesh since ye believed? And they said unto him: We have not so much as heard whether there be any Ruach Ha’Qodesh. 3 And he said unto them: Unto what then were ye baptized? And they said: Unto Yahuchanon's baptism. 4 Then said Pa’al: Yahuchanon truly baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Mashiach Yahusha. 5 When they heard this, they were baptized in the name of Adonai Yahusha. 6 And when Pa’al had laid his hands upon them, the Ruach Ha’Qodesh came on them; and they spoke with tongues and prophesied.
Once again we see the laying on of hands when they were immersed in the name of Yahusha, and they spoke with tongues and prophesied.
Qorintiym Ri’shon (1 Corinthians) 12:1-4
Now concerning spiritual gifts, brethren, I would not have you ignorant. 2 Ye know that ye were of the other nations, carried away unto these dumb idols, even as ye were led. 3 Wherefore I give you to understand, that no man speaking by the Ruach Elohiym calls Yahusha accursed: and that no man can say that Yahuah is Yahusha, but by the Ruach Ha’Qodesh. 4 Now there are diversities of gifts, but the same Ruach.
The long and the short of this is that no man can say that Yahuah is Yahusha except by the blessing of Ruach Ha’Qodesh.
However, the blessing of the indwelling of the Ruach continues:
Qorintiym Ri’shon (1 Corinthians) 12:5-11
And there are differences of administrations, but the same Yahuah. 6 And there are diversities of operations, but it is the same Elohiym which works all in all. 7 But the manifestation of the Ruach is given to every man to profit withal. 8 For to one is given by the Ruach the word of wisdom; to another the word of knowledge by the same Ruach; 9 To another faith by the same Ruach; to another the gifts of healing by the same Ruach; 10 To another the working of miracles; to another prophecy; to another discerning of the ruachoth; to another diverse kinds of tongues; to another the interpretation of tongues: 11 But all these works that one and the selfsame Ruach, dividing to every man severally as he will.
Finally, we see the fruit of the Ruach:
Galatiym (Galatians) 5:22-23
But the fruit of the Ruach is love, joy, peace, longsuffering, gentleness, goodness, faith, 23 Meekness, temperance: against such there is no law put in place.
Now is the time for us to realize that the knowledge of the Word does not mean you are born again of water and the Ruach. These are necessary components to be born again, for the breath enters once into the nostrils (the nashemah Chayim) to make the dust a living soul (nephesh Chaya) and must enter again to be born again. Let us not hesitate to run to this baptism.