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Prior to understanding the Rúach HaKodesh, it's important to lay down the foundation as what a spirit is along with its origins.

     Through Scriptures, we come to learn that the Heavenly Father alone created all spirits and angelic beings. In fact, those who surround the Heavenly Father’s throne in the Celestial Tabernacle claim, “[…] you (i.e., Yahweh) created all things, and they exist because you created what you pleased” (Revelation 4:11, NLT). At least, this was the testimony that the twenty-four elders proclaimed as they laid their crowns before his throne. This testimony isn't any different from the testimony that the prophets themselves gave: “You (i.e., Yahweh) alone are Elohim of all the kingdoms of the earth. You alone created the heavens and the earth” (Isaiah 37:16, NLT). Just as well, Yeshua taught his disciples that the Ruach HaKodesh proceeds forth from the Heavenly Father: "26 But I will send you the Advocate—the Spirit of truth. The Spirit of truth will come to you from the Father and will testify all about me. 27 And you must also testify about me because you have been with me from the beginning of my ministry" (John 15:27, NLT).

     Some may want to argue the existence of another Creator, but the Bible is quite clear to speak to mention that “[…] the Elohim of Israel is no idol! He is the Creator of everything that exists, including Israel, his own special possession. Yahweh of Heaven’s Armies is His name!” (Jeremiah 10:16, NLT). Just as much as the Bible attributes Elohim with being the Creator of everything that exists, this doesn’t exclude the idea that Elohim himself created the Holy Spirit. Remember what the twenty-four elders declared? They declared, “[…] you Elohim created all things, and they exist because you created what you pleased” (Revelation 4:11, NLT). Just as much, the Bible reveals just exactly how these spiritual entities were created. It says, “Let every created being give praise to Yahweh, for he issued his command and they (i.e., every created being) came into being” (Psalm 148:5, NLT). Provided that Yahweh is the sole Creator of all that exists both in heaven and on earth, and given that the Ruach HaKodesh is also a spirit by its own right, we too say that Elohim created the Ruach HaKodesh when he first issued his command and uttered his first words.

PictureBreath or wind are nouns that best translate the Latin term "spiritus."     Whatexactlyis a spirit? The English term that we're so familiar with, spirit,is a transliteration of the Latin “spiritus” (OED 2017). It is a term that basically means breath, a word that is closely associated with another Latin term "spirare," meaning "to breathe." (OED 2017) In essence, the term spirit was meant to be understood as the breath or wind that enters and exits the human body.

     To the modern native English speaker, this transliterated term seems to be rather vague and ambiguous. If this term was crossed-referenced with The Oxford English Dictionary, various different renderings give rise that are quite different from the original intent of any biblical language like Hebrew or Greek. In fact, the Oxford English Dictionary also provides native English speakers with alternative meanings to what a spirit may be even though these other renditions do not necessarily reflect the true linguistically intent of native Hebrew, Greek or Latin speakers.

      1 The non-physical part of a person which is the seat of emotions and character; the soul:
     1.1 The non-physical part of a person regarded as their true self and as capable of surviving physical death or separation:
      1.2 The non-physical part of a person manifested as an apparition after their death; a ghost:
      1.3 A supernatural being:

     In contrast to the initial definitions that The Oxford English Dictionary provides us, the etymology of the Latin root term is not dissimilar to the Hebrew context of the term ruach. In fact, the etymology of the Latin term form for “spiritus” (i.e., ’breath, wind', from spirare ‘breathe’) (OED 2017) is the exact same explanation that the Strong’s Concordance provides us with “[…] wind; by resemblance breath, i.e. a sensible (or even violent) exhalation” (Strong’s Concordance 2017). Once again, it’s important that our readers understand that Bible translators have oftentimes opted to render H3707 ????? (rúach) or G4151 ?????? (pneuma) more frequently than not as spirit as opposed to “wind” or “breath;” however, this does not mean that this is syntactically true in accordance to the biblical authors’ original intent.

     Is it correct to entertain the idea that rúach is better translated as either breath or wind and not some ghostly figure as some imagine? Absolutely! The Online Jewish Encyclopedia says,

In most languages[,] breath and spirit are designated by the same term. The life-giving breath can not be of earthly origin, for nothing is found whence it may be taken. It is derived from the supernatural world, from Elohim. Elohim blew the breath of life into Adam: 'Then Yahweh Elohim formed the man from the dust of the ground. He breathed the breath of life into the man’s nostrils, and the man became a living person'" (Genesis 2:7, NLT).

(The Jewish Encyclopedia 1906).

     Some may want to reason that after the Heavenly Father gave his initial breath to Adam, Adam continued to breathe independently apart from the Heavenly Father; however, this idea is contradictory to what says.

5 Yahweh Elohim created the heavens and stretched them out. He created the earth and everything in it. Yahweh gives breath to everyone, life to everyone who walks the earth. And it is he who says, “6 I, Yahweh, have called you to demonstrate my righteousness. I will take you by the hand and guard you, and I will give you to my people, Israel, as a symbol of my covenant with them. And you will be a light to guide the nations” (Isaiah 42:5-6, NLT).

PictureEver since Yahweh deposited his initial breath into Adam's lifeless body, he has continued to deposit and sustain life within all of his creation.     Instead of entertaining the idea that Adam continued on with his existence independently after the Heavenly Father exhaled into his once lifeless body, members of the international body of Messiah encourage the very same idea that Job professed, “For the Spirit ofElohimhas made me, andthe breath of the Almighty gives me life” (Job 33:4, NLT). The Heavenly Father sustains our life within our mortal bodies with the breath that proceeds out of his lips. Yes, it is Yahweh who maintains our lives so that we may continue to live onward here on this earth so much so that “IfElohimwere to take back his spirit (i.e., breath) and withdraw his breath, all life would cease, and humanity would turn again to dust” (Job 34:14-5, NLT). Conceptually, mankind has been receiving life because Yahweh continues to sustain mankind with the very same breath that proceeds out of his mouth. This is what members of the international body of Messiah call the Ruach HaKodesh, Hebrew for Holy Spirit better translated as the breath of the Almighty. Thus, the Bible leads us to understand that Adam continued living because the Heavenly Father sustained his every breath.

   Is this really such an odd concept? No. The Jewish Encyclopedia informs,

Elohim "giveth breath unto the people upon it [the earth], and spirit to them that walk therein" (Isaiah 43:5). "In whose hand is the soul of every living thing, and the breath of all mankind" (Job 12:10). Through His spirit all living things are created; and when He withdraws it they perish (ib. Job12:14, Psalm 54:29, 30). He is therefore the Elohim of the spirits of all flesh (Numbers 16:22, 27:16). The breath of animals also is derived from Him (Genesis 6:17, Psalm 54:30 [A. V. 29]; Ecclesiastes 3:19-21, and Isaiah 43:5). The heavenly' bodies likewise are living beings, who have received their spirit from Elohim (Job 26:13, Psalm 33:6). Elohim's spirit hovered over the form of lifeless matter, thereby making the Creation possible; and it still causes the most tremendous changes (Genesis 1:2, Isaiah 32:15)" (The Jewish Encyclopedia Online 1906).

     What, then, is the Ruach HaKodesh? The Ruach HaKodesh is Hebrew for "the breath (or wind) [that proceeds forth from the mouth of] the Holy One."

© 2017 by Nehr HaOlam. All Rights Reserved. Unless otherwise stated, all Scriptures are taken from the New Living Translation of the Bible.

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