The Sabbath Bride
Part 2: The Ministry of the Ruach HaKodesh
By James Trimm
The sad truth is that many do not understand the Ruach HaKodesh, and even fewer understand the ministry of the Ruach HaKodesh, a ministry which is absolutely key to the Assembly of Elohim.
Our Mother the Ruach HaKodesh
We were created in the image of Elohim (Gen. 1:26-27; 1Cor. 11:7). This Image of Elohim is an invisible image of attributes, which make up the godhead (Col. 1:15; Rom. 1:27).
"What may be known of Elohim is manifest in them [mankind] his invisible attributes are clearly seen, being understood by the things that are made, even his eternal power and Godhead..."
Then in Rom. 1:26-28 we are told that those who fail to perceive these things may fall into the errors of Homosexuality and Lesbianism. So when in creation were Elohim's invisible attributes manifested in man and made clearly seen. The answer is in the Torah, in Gen. 1:26, 27 where we read:
Then Elohim said, "Let Us make man in Our image,
according to Our likeness...
So Elohim created man in His own image;
in the image of Elohim He created him;
male and female He created them.
Now following the parallelism of the passage, "Our image", "Our likeness" and "male and female" appear to be parallel terms.
These feminine and masculine attributes are represented in the Tanak by the Father (Jer. 31:9; Mal. 1:9; Is. 63:16; 64:8), the Mother (Is. 66:13 ) and the Son (Prov. 30:4; Ps. 2:2, 7, 12).
The female aspect of the three pillars of the Godhead is called "mother". This is YHWH expressed to man, not in his aspect of “Father” but in the aspect of “Mother”. as we also read in the Tanak:
As one whom his mother comforts, so will I [YHWH] comfort you…
YHWH as a “comforter” is also known as the Ruach HaKodesh (Holy Spirit) as we read in Yochanan:
…I will ask my Father and he will give you another comforter that will be with you forever,
The Spirit of Truth …
…the comforter, the Ruach HaKodesh, whom my Father will send in my name,…
…when the comforter comes. Whom I will send you from my Father, the Spirit of Truth who has proceeded from my Father…
…I will send the comforter to you.
The Ruach HaKodesh is the Spirit of Elohim, which rested upon Messiah at his immersion:
…behold, the Spirit of Elohim descending from the heavens…and rested upon him…
(Mt. 3:16-17=Mk. 1:10-11 = Lk. 3:21-22 = Jn. 1:33)
Which is the Spirit of YHWH which rests upon Messiah in Isaiah 11:2-4:
And the Spirit of YHWH shall rest upon him, the Spirit of Wisdom (Chokmah) and Understanding (Binah) the Spirit of Counsel (Atzah) and power (Gevurah) the spirit of knowledge and of the fear (yirah) of YHWH …But with righteousness shall he judge…
This Ruach HaKodesh is clearly is the "her/she" of Prov. 8:1-2, 12-18:
Does not wisdom call, And understanding put forth her voice?
Where the paths meet, she stands…I Wisdom (Chokmah) dwell with prudence…the fear (yirah) of YHWH is to hate evil…
Counsel (atzah) is mine…I am understanding (Binah) power (Geburah) is mine…. ...by me rule... all judges...
One problem that presents itself in translating the New Testament from Hebrew and Aramaic into English is that of the gender of the Ruach HaKodesh (Holy Spirit). English is very different from Hebrew and Aramaic. To begin with English has three genders, masculine, feminine and neuter (i.e. he, she and it). Hebrew and Aramaic have no neuter gender. In Hebrew and Aramaic everything is either a “he” or a “she” and nothing is an “it”. Also gender plays a much more important role in Hebrew and in Aramaic than in English. In English gender is usually only an issue when dealing with pronouns. But in Hebrew and in Aramaic nouns and verbs are also masculine or feminine. And while there are no true adjectives in Hebrew (nouns are used as adjectives), noun modifiers must agree in gender with the noun. Now the Hebrew word RUACH (Aramaic RUCHA) is grammatically feminine as is the phrase Ruach HaKodesh. This is matched by the role of the Ruach HaKodesh as “comforter” (Jn. 14-16) and the identification of the “comforter” with YHWH acting as a “mother” (Is. 66:13).
Now in English the Ruach is often referred to as “he” or “it” as also in the Greek New Testament. However this seems very odd indeed to the Semitic mind.
Now it is very clear that the gender of the RUACH has been revised in many passages of the Aramaic to agree with the Hellenistic concept of the Holy Spirit as being either a “he” or an “it”. Thus the pronouns used for the Ruach HaKodesh in Jn. 14-16 in the Peshitta are all masculine. However the hand of revision is very clear. For example while both the Peshitta and Old Syriac have “he” in Jn. 16:8 the Old Syriac has “she” just a few verses further down in 16:13 while the Peshitta has “he”.
Moreover there are many passages in which the Peshitta itself pairs the Ruach HaKodesh with feminine verbs and/or feminine modifiers: Mk. 1:10; Jn. 1:32, 33; 6:63; 7:39; Acts 8:29, 39; 16:17; Rom. 8:9, 10, 11, 16, 26a, 26b, 1Cor. 3:16; 1Tim. 4:1; 1Pt. 1:11; 4:14 and 1Jn. 5:6. In fact the Peshitta Aramaic of Rom. 8:16 opens literally with:
And she the Ruach gives testimony….
While it is clear that the Ruach HaKodesh has no literal gender, it is also clear that the Ruach HaKodesh is grammatically and figuratively a “she”.
Now the ancient Nazarenes actually believed the Ruach HaKodesh to be a sort of Heavenly Mother. These ancient Nazarenes used an apocryphal Gospel called The Goodnews according to the Hebrews, which taught this very idea. While this apocryphal Gospel is now lost, several quotes from it have survived in the writings on the ancient "Church Fathers." One of these quotes, found in Jerome's commentary on Isaiah, tells the story of Yeshua's immersion (baptism) this way:
And it came to pass when the Lord was come up out of the water, the whole fount of the Holy Spirit descended and rested upon him, and said to him, "My Son, in all the prophets was I waiting for you that you should come, and I might rest in you.
For you are my rest, you are My firstborn son, that reigns forever."
(Jerome- On Is. 11:2)
Here it is the Ruach HaKodesh, not the Father, who is calling Yeshua "My Son" apparently referring to Psalm 2:7 (see also Acts 13:33; Heb. 1:5; 5:5). Another important quote may be found in a number of ancient writings. In this quote Yeshua is reported as saying:
"Even so did my Mother, the Holy Spirit, take me by one of my hairs and carry me away to the great mountain Tabor." (Compare Ezkl. 8:3)
[Origen- On Jn. 2:12; Hom. on Jer. 15:4; Jerome- On Micah 7:6; On. Is. 40:9; On Ezkl. 16:13]
There can be no doubt that here the Ruach HaKodesh is seen as a Heavenly Mother.
There can also be no doubt that the Ruach HaKodesh is YHWH. The following comparisons make this clear:
YHWH alone did lead him,
And there was no strange god with Him.
…The Spirit of YHWH caused them to rest;
So did You lead Your people…
But when Moshe went in before YHWH that He might speak with him, he took the veil off, until he came out…
But when any man from them should turn to YHWH, the veil is lifted from him. Now YHWH himself is spirit, and where the Spirit of YHWH is, there is freedom. But all of us, with open faces, behold the magnificence of YHWH as in a mirror, and we are being changed into that likeness from glory to glory as by YHWH the Spirit.
Now some have taught that the Ruach HaKodesh is simply an impersonal “force”.
However, it is clear from the Scriptures that that the Ruach has many qualities that are not characteristic of an impersonal force. The Holy Spirit speaks (Acts 8:29; 10:19; Jn. 15:26; 2Pt. 1:21); have emotions (Is. 63:10; Eph. 4:30) can be insulted (Heb. 10:29) intercedes (Rom. 8:26) testifies (Jn. 14:26) leads (Rom. 8:14) commissions (Acts 13:4), commands (Acts 8:29); wills (1Cor. 12:11) and gives understanding (1Cor. 2:10-11).
Some have also taught that the Ruach HaKodesh is the Father. This will be discussed in more detail later. However here I wish to make it clear that the Father is not the Ruach because the Father sends the Ruach (Jn. 14:26) and the Father obviously does not send himself.
The Woman in Revelation 12
In Revelation 12 we read:
“And a great sign was seen in heaven, a woman clothed with the sun and the moon under her feet and a crown of twelve stars upon her head. And [she was] with child and crying and laboring in childbirth, also being in pain to bring forth…she gave birth to a male-child.”
(Rev. 12:1-2, 5)
Now if we turn to Isaiah 66 we can easily see who this woman is:
“Before she travailed, she brought forth; before her pain came, she delivered a man-child…. As one whom his mother comforts, so will I [YHWH] comfort you; and you shall be comforted in Yerushalayim.”
(Is. 66:7, 13)
The woman in Rev. 12:1-2 is in fact the Ruach HaKodesh, our comforter, our Mother. But look now at Rev. 12:1, she is “clothed with the sun and the moon under her feet and a crown of twelve stars upon her head”. This clearly refers to Joseph’s dream (Gen. 37:9) in which the Sun symbolizes Jacob, the Moon symbolizes Rachel and the twelve stars (an obvious reference to the twelve “signs of the Zodiac”) symbolize the twelve patriarchs. The woman is therefore “clothed” with Israel and the twelve tribes thereof. Thus the woman may also be seen as representing Israel. She is Israel on the outside, but Ruach HaKodesh on the inside. Thus we also read:
“Like as a woman with child, that draws near the time of her delivery, is in pain and cries out in her pangs; so have we [Israel] been at Your presence, O YHWH.”
“Be in pain, and labor to bring forth, O daughter of Tziyon, like a woman in travail; for now shall you go forth out of the city, and shall dwell in the field, and shall come even unto Bavel; there shall you be rescued; there shall YHWH redeem you from the hand of your enemies.”
On yet another level the woman in Revelation 12 may be seen has having a parallel in Miriam the mother of Yeshua. Her son “is about to rule all the nations with a rod of iron” (Rev. 12:5) this refers to the well known Messianic prophecy in Psalm 2:9. When Miriam conceived Messiah, the Ruach HaKodesh came upon her (Luk 1:35) thus she was able to act as the surrogate for the Ruach HaKodesh.
In the same way Israel is able to serve as the bride of YHWH. While the Ruach HaKodesh is the consort of YHWH, Israel, being filled with the Ruach HaKodesh acts as her surrogate.
The Immersion of the Ruach HaKodesh
Paul writes of the immersion of the Ruach HaKodesh:
For as the body is one, and there are in it many members, and all the members of the body, though they are many, are one body, so also the Messiah.
For all of us also are baptized by one spirit into one body, whether Jew or Aramaean, whether slave or son of freedom. And all of us drank of one spirit.
(1Cor. 12:12-13 HRV)
This seems to some to come into direct conflict with the immersion of the Ruach HaKodesh coming subsequent to salvation in several passages in Acts such as:
And they went down and prayed concerning them so that they might receive the Ruach HaKodesh.
For it was not yet upon a man from them, for they were only immersed in the name of our Adon Yeshua.
Then they placed a hand on them, and they received Ruach HaKodesh.
(Acts 8:15-17 HRV)
What is the resolution to this apparent conflict?
Now let us look at Exodus 12:43-49:
And YHWH said unto Moshe and Aharon: 'This is the ordinance of the Pesach: there shall no alien eat thereof;
but every man's servant that is bought for money, when you have circumcised him, then shall he eat thereof.
A sojourner and a hired servant shall not eat thereof.
In one house shall it be eaten; you shall not carry forth aught of the flesh abroad out of the house; neither shall you break a bone thereof.
All the assembly of Yisra’el shall keep it.
And when a stranger shall sojourn with you, and will keep the Pesach to YHWH, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; but no uncircumcised person shall eat thereof.
One Torah shall be to him that is homeborn, and unto the stranger that sojourns among you.'
(Ex. 12:43-49 HRV)
Now there are a number of things we can learn from this passage:
1. All the "Assembly" of Israel must eat the Passover.
2. No uncircumcised male can eat the Passover.
From these two facts we may conclude that:
If all the Assembly eat the Passover,
and if no uncircumcised males eat the Passover,
then no uncircumcised males are part of the Assembly.
This is an inescapable categorical proposition drawn from the plain statements in Exodus 12:43-49.
Now from Acts 15 we also know that one does not have to be circumcised to be saved. Thus we can add another fact to our reasoning:
3. Some uncircumcised males are saved.
Now if no uncircumcised males are part of the Assembly, and if some uncircumcised males are saved, Then some saved persons are not part of the Assembly.
Again this is an inescapable categorical proposition draws from the facts plainly laid out in Ex. 12:43-49 and Acts 15.
There are in fact some saved persons who are not part of the Body of Messiah, the Assembly of Israel.
Thus also Acts refers to "...the Ruach HaKodesh which Elohim has given to them which obey him." (Acts 5:32).
The Two Paraklitas
As Is. 66:13 states “As one whom his mother comforts, so will I comfort you…”
In the Gospel of Yochanan we learn that the Ruach HaKodesh is “the comforter”
Aramiaic: paraklita. (Jn. 14:16, 26; 15:26; 16:7) This Aramaic word also appears in the Mishna:
He who does even a single religious duty
gets himself a good advocate (or comforter)
he who does even a single transgression
gets himself a prosecutor.
And in the Talmud it is used to refer to the sin offering::
R. Simeon said: For what purpose does a sin-offering come? —
[You ask,] ‘for what purpose does a sin-offering come?’
Surely in order to make atonement! —
Rather, [the question is:]
Why does it come before the burnt-offering?
[Because it is] like an intercessor (paraklita) who enters
[to appease the King]: When the intercessor (paraklita)
has appeased [him], the gift follows.
The Jewish Dictionary states:
…The sin offering is like the parclete (paraklita) before God,
it interceded for man and is followed by another…
a thank offering for the pardon obtained…
the two daily burnt offerings are called ‘the two parcletes’…
Jewish Dictionary pp. 514-515
This word is also used in the Aramaic Targum of Job in Job. 16:20 & 33:23 as a translation for the Hebrew word malatz ”one who intercedes, an advocate”.
Although this is generally seen as a loan word from Greek, it has been proposed that the word is derived from Semitic parik “to break” and “leta” (there is not) or from parik “apart from” and “leta” (the curse in Persian) or that it is some participle of the Aramaic verb p’rak “to save”.
When we accept Messiah and are “saved” we receive the first paraklita, who is our sin offering:
“My son, I write these things to you that you do not sin,
and if someone should sin, we have an advocate (paraklita) with the father,
Yeshua the Messiah, the just one.”
When we are circumcised and enter the Assembly of Israel we gain a second paraklita. The Ruach Ha Kodesh is “another paraklita” (Jn. 14:16, 26; 15:26; 16:7) which is our burnt offering or thank offering. The Ruach HaKodesh is also our intercessor who “prays on our behalf with groans that are not describable” (Rom. 8:26)
The Spirit of Truth
The Ruach HaKodesh is also known in Scripture as the “Spirit of Truth”:
...when the Spirit of Truth comes she will guide you in all truth...
The Torah is truth (Ps. 119:142, 151). The Spirit of Truth is the Spirit of Torah which guides us in observing all the Torah. Ezekiel 18:29-32 speaks of having a new heart and a new spirit. Ezekiel 36:26-27 speaks similarly:
A new heart also will I give you,
and a new spirit will I put within you:
and I will take away the stony heart
out of your flesh,
and I will give you a heart of flesh.
And I will put my spirit within you,
and cause you to walk in my statutes,
and you shall keep my judgments, and do them.
The Ruach HaKodesh guides us to keep Torah, she causes us to walk in the statutes and keep the judgments of YHWH. This is because she makes us the faithful bride of the Father, and as such she causes us to want to keep the conditions of our Ketuvah (marriage contract) with YHWH, i.e. the Torah.
According to tradition, the great wedding between YHWH and Israel was officiated at the giving of the Torah at Mount Sinai. In fact this is exactly the meaning given to the Song of Solomon by the Targum to Song of Solomon.
The Torah then is the Ketuvah (wedding contract) and the Noachide Covenant was the betrothal. This is hinted at in Ex. 6:6-7:
6: Wherefore say unto the children of Israel, I am YHWH, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments:
7: And I will take you to me for a people, and I will be to you an Elohim: and ye shall know that I am YHWH your Elohim, which brings you out from under the burdens of the Egyptians.
Here Elohim says he will set Israel apart, deliver them from bondage, redeem them and take them to be His people. This verb “take” is the same used to refer to taking a wife. You may also not that these are the three root words from which the names of the four cups of the Passover sader were taken. Marriage is a covenant and covenants were sealed with memorial meals (As in Gen. 31:54). Passover is the memorial meal for the New Covenant (Mt. 26:28) and is the Marriage Supper of the Lamb (Rev. 19:7, 9). The Sabbath is the token or sign of our marriage. In ancient times something of value was given to the bride by the bridegroom as a sign of their marriage, in modern times this is the wedding ring. The Sabbath is the token and sign of Israel’s marriage to YHWH and the circumcision is the consummation of the marriage.
Now it is important to realize that Shavuot (Pentecost) celebrates the anniversary of the giving of the Torah on Mt. Sinai. Shavuout is Israel’s wedding anniversary.
The “tongues of fire” event of Acts chapter two was a repetition of an event that took place at the first Shavuot. According to the Midrashim when the Torah was given at Mount Sinai the Torah message was divided up into the seventy languages of the Gentiles:
"Elohim's voice, as it was uttered, split into seventy voices,
into seventy tongues [leshonot], so that all the nations should understand."
(Midrash from Exodus Rabbah 5:9)
The Midrash also describes this event in even more detail:
In the occasion of Matan Torah [the giving of the Torah], the Bnai Yisrael [children of Israel] not only heard Hashem's Voice but actually saw the sound waves as they emerged from Hashem's mouth. They visualized them as a fiery substance. Each commandment that left Hashem's mouth traveled around the entire Camp and then to each Jew individually, asking him, "Do you accept upon yourself this Commandment with all the halochot [Jewish law] pertaining to it?"
Every Jew answered "Yes" after each commandment. Finally, the fiery substance which they saw engraved itself on the luchot [tablets].
(The Midrash Says; Rabbi Moshe Weisman. Benei Yakov Publications (1980) p. 182)
When we receive Messiah and are “saved” through the Noachide Covenant we are only betrothed to YHWH. At this point we have a sin offering and an advocate with the Father.
The next step is to be circumcised into the Assembly of Israel and become part of the bride through the Mosaic Covenant(s). When we do this we may receive the Ruach HaKodesh and have second a thanks offering and an advocate with the Father who “prays on our behalf with groans that are not describable” (Rom. 8:26)
I truly want to thank each of you for the support that you give to us in order to present the truth of Torah and the goodnews of Messiah to this lost world. As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.
I am not going to recount all the work this ministry is doing bringing the message of Torah and Messiah to the lost world, bringing milk to new believers and nice juicy steaks for mature believers.
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