ROSE shaded glasses. That’s what any of this really comes down to. And Latin. My entire life I believed that the Ruach Ha-Qodesh was a dude, but only because I was told by the boys down at Seminary to read it that way—despite overwhelming evidence to the contrary. What does Scripture actually say on the matter? In every instance that I can find, the Ruach Ha-Qodesh is described in the feminine.
The word for “spirit” in Hebrew and Aramaic is rūah, or רוּחַ if you can read Hebrew. Its basic meaning is ‘wind’ or ‘breath,’ and in both cases, the grammatical gender is always feminine. Contrarily, the ruach is neutered in Greek (πνεῦμα, pneûma) and made masculine in Latin (spiritus). Make a mental note of that. Translators of Scripture chose the word pneûma because it denotes breath and the wind. But even Revelation and the Gospels were written in Hebrew. A true Hebrew writer would not choose any language other than his own for their source material, as every jot and tittle of the holy language is purposeful, and the Greek employed pagan elohim in their verbiage. Besides, there are no coincidences in Hebrew.
Another feminine word in Hebrew is “Shekinah,” which is specifically used to describe her glorious presence which often filled the Tabernacle or Temple. And yet, I’m apparently reading this all wrong, as once again we’re inhabiting a theological Wonderland and failing to apply the rule of reversal.
That is why you have arrived here, to tell me that the Ruach is not feminine and that I should in no way take the language use literally, as we are pretty much always dealing in metaphors and allegories or poetry night in heaven or whatever. Then show me the Scripture verse where I am supposed to swap genders as it seems culturally correct to do so. Yahuah the Most-High Elohim and Yahusha his only-begotten Son have both somehow managed to escape the tiresome figure of speech argument every single time, as they are repeatedly described in the masculine. Even when they land in poetry. It would be strange indeed for me to come to any other conclusion but Father and Son, don’t you think? Just show me the passage in Scripture then which states: “You have heard it said that Wisdom is feminine, but that’s silly, as the Roman Council has decided it’s heretical to describe her as anything less than a man.”
Ah, already we’re getting somewhere. In my experience, readers of Scripture are commonly so concerned about having the right expected answer for the heretical name callers, as their “salvation” depends upon it, that hardly anyone seems interested in acknowledging or getting to know the Set-Apart Ruach as she describes herself for us.
Perhaps we should start from the very beginning, as our first meeting with the Ruach Ha-Qodesh occurs very early on in Torah. The second or third verse of Genesis, actually—depending upon your text—where again we see water. So much water! What is she up to? Brewing the waters. Fermenting. Preparing for a renewal of life after the former world has been brought to ruin. Let’s read it for ourselves.
First, the Hebrew Masoretic.
1 IN the beginning Elohiym created the heavens and the earth.
2And the earth was without form, and void; and darkness was upon the face of the deep. And the Ruach Elohiym moved upon the face of the waters (ham-mā-yim).
Genesis 1:1-2 [Cepher]
And now the Aramaic Targum.
1 At the beginning (min avella) Yahuah created the heavens and the earth.
2And the earth was vacancy and desolation, solitary of the sons of men, and void of every animal; and darkness was upon the face of the abyss, and the Ruach of mercies from before Yahuah breathed upon the face of the waters.
Genesis 1:1-2 [Targum]
The word for water in Hebrew is mâyî’. Actually, the English language apparently didn’t get the memo, as the letter ‘M’ in many ancient alphabets, such as the Phoenician and Greek, represent water. Ancient Ugaritic used mym and the Egyptians my, while many modern languages employ words for water which still begin with ‘m’ rather than ‘w’. In Spanish—mar. French—mer. German—meer. Latin—mare. Arabic—mâ. Ethiopic—mai. And so on and so on and so on. Get with it, English.
Mâyî’ is of course employed in Genesis 1:2, here spoken of as ham-mā-yim. You can look up the word for yourself in Strong’s Concordance. Or better yet, I’ll do it for you.
Strong’s H4325 – mayim
מַיִם mayim, mah’-yim; dual of a primitive noun (but used in a singular sense); water; figuratively, juice; by euphemism, urine, semen: —piss, wasting, water (-ing, (-course, -flood, -spring)).
I highlighted semen. But that is only a preview of what is to come in an upcoming paper—Yah willing. For now, you will have to remain content thinking only about water. As a reminder, both the Hebrew and Aramaic employ a feminine term. Ruach. The feminine attributes to these actions make sense when we understand that the Earth itself is a womb, designed for the birthing of souls. The Holy Mother is anticipating the arrival of her children.
Mother…? Oh dear. (Noel is a H-E-R-E-T-I-C.) Again, you will tell me to cease and desist before somebody gets hurt, as I am twisting Scripture in order to satisfy my own itching ears. Let’s keep reading then. Another important meeting with the Ruach Ha-Qodesh will occur in Proverbs, and this time she will personally recount the very creation account which we have just read.
22 Yahuah possessed me in the beginning of his way, before his works of old. 23 I was set up from everlasting, from the beginning, or ever the earth was. 24 When there were no depths, I was brought forth; when there were no fountains abounding with water: 25 Before the mountains were settled, before the hills was I brought forth: 26 While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. 27 When he prepared the heavens, I was there: when he set a compass upon the face of the depth: 28 When he established the clouds above: when he strengthened the fountains of the deep: 29 When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth: 30 Then I was by him, as one brought up with him: and I was daily this delight, rejoicing always before him; 31 Rejoicing in the habitable part of his earth; and my delights were with the sons of men.
Mishlei (Proverbs) 8:22-31 [Cepher]
Kind of strange, don’t you think? I mean, that the Ruach Ha-Qodesh, here identified as Wisdom (or Sophia in Greek), would describe herself as a witness to the creation only to mismanage her own gender for the purposes of poetry. You’d think falsely identifying oneself would break Torah and disqualify their witness. Also, that Yahuah would create a Hebrew language which would properly assign the Ruach’s gender—but no. I am not expected to make a deductive argument here. In reality, gender swapping in poetry is certainly not a practice which the Hebrews were interested in, but moral ambiguity is all the rage now. Shalomah’s woman in Song of Solomon was probably in reality a homo-erotic love affair. Yeah, let’s go with that. Or better yet—let’s not.
The Ruach Ha-Qodesh gives yet another account of her historical whereabouts during the creation week in Sirach chapter 8. Still feminine. We’ll read the bulk of the chapter, pausing only for comment.
1 Wisdom shall praise herself, and shall glory in the midst of her people. 2 In the assembly of El Elyon shall she open her mouth, and triumph before his power.
Pause. We are insistently told how Wisdom is simply syrupy prose for abstract ideas and Platonism and properly trained theologians who can tool big words like Dispensationalism. Because wisdom is neat and everybody should have some of it for themselves. So, nobody will praise herself then? You tell me. I suppose the assembly of the set-apart will all stand around in the company of the Most-High appreciating the imaginary concept which opens her mouth from time to time. Oh, that’s right. We’re only supposed to take Scripture seriously on a selective basis. Therefore, we must be peering in upon a scene from the neighborhood of make-believe. Continuing on.
3 I came out of the mouth of El Elyon, and covered the earth as a cloud. 4 I dwelt in high places, and my throne is in a cloudy pillar. 5 I alone compassed the circuit of heaven, and walked in the bottom of the deep. 6 In the waves of the sea and in all the earth, and in ever people and nation, I got a possession.
Wisdom sounds an awfully lot like the Ruach to me. But let’s be certain. Keep reading.
7 With all these I sought rest: and in whose inheritance shall I abide? 8 So the Creator of all things gave me a commandment, and he that made me caused my Tabernacle to rest, and said, Let your dwelling be in Ya’aqov, and your inheritance in Yashar’el. 9 He created me from the beginning before the world, and I shall never fail. 10 In the holy Tabernacle I served before him; and so was I established in Tziyon. 11 Likewise in the beloved city he gave me rest, and in Yerushalayim was my power. 12 And I took root in an honorable people, even in the portion of Yahuah’s inheritance.
Tabernacle. Dwelling in Ya’aqov. Inheritance in Yashar’el. If that’s not the Ruach Ha-Qodesh describing herself among the children of Elohim, then I don’t know who else is. Seriously, I’m done. Sorry Churchianity, the Ruach Ha-Qodesh resides with the congregation of Israel alone. No room for goyim. Best to be grafted in then. Also, the Ruach Ha-Qodesh was created. Reading on.
13 I was exalted like a cedar in Lebanon, and as a cypress tree upon the mountains of Chermon. 14 I was exalted like a palm tree in Eyn Gediy, and as a rose plant in Yeriycho, as a fair olive tree in a pleasant field, and grew up as a plane tree by the water. 15 I gave a sweet smell like cinnamon and Aspalathus, and I yielded a pleasant odor like the best myrrh, as galbanum, and onyx, and sweet storax, and as the fume of frankincense in the Tabernacle. 16 As the turpentine tree I stretched out my branches, and my branches are the branches of honor and grace. 17 As the vine brought I forth pleasant savor, and my flowers are the fruit of honor and riches.
And now we read that she likes flowers and orchards. Sounds rather feminine. Pleasant odors and sweet smells. Feminine. A rose bush in Yeriycho. Definitely feminine. Also, fruit is a feminine passion. And since we’re on the subject, fruit is only ever attributed to either Wisdom or the Ruach Ha-Qodesh which, again, is the same person, and they’re both feminine. But it gets better.
18 I am the mother of fair love, and fear, and knowledge, and holy hope: I therefore, being eternal, am given to all my children which are named of him.
Sirach (Ecclesiasticus) 24:1-18 [Cepher]
There it is. The crown jewel fit for a queen. Did the Ruach just describe herself as a mother? She did. An eternal mother too. As in, her motherhood is here to stay… forever. FOR-E-VER. At the risk of being labeled a heretic, should we… gasp… gender swap—or am I allowed to leave her as she is? Notice precisely what the Ruach is the divine mother of. Fair love. You know how most people claim to read the Bible and then manage to sum up God as strictly non-judgmental and love? They’re describing their mother. Further descriptions include fear, knowledge, and set-apart hope. Reminds me of Proverbs 9, whereas “the fear of Yahuah is the beginning of wisdom: and the knowledge of the holy is understanding.” But also, all those who are “named of him” are her children.
You see, attaining Wisdom is impossible without first having a fear of Yahuah. Makes sense. If any of us want to get to know the wife, we first have to go through the husband. Don’t get proud or cocky and expect a private audience with the Fairest Maiden of the Kingdom. Also, she doesn’t babble like a Sunday morning whore. Nothing says contempt for the heavenly Father’s Set-Apart Ruach like somebody who fumbles around drunk on their ass or in the spirit or whatever, pretending to bark like a dog for her. We’ll end this paper with another naughty no-no. But for now, continuing.
19 Come unto me, all ye that be desirous of me, and fill you yourselves with my fruits. 20 For my memorial is sweeter than honey, and my inheritance than the honeycomb. 21 They that eat me shall yet be hungry, and they that drink me shall yet be thirty.
We are told to eat and drink her as one might with honey from a honeycomb. Well, that’s weird. Definitely feminine but weird, all the same. But wait. Who else talked like that? Yahusha did.
28 Let all those who are troubled and oppressed come unto me, and I myself will help you. 29 And carry me yoke upon you and learn from me, that I am humble and restful of heart, and you will find rest in your nephashot [soul], 30 for my yoke is restful and my burden is easy.
The Hebrew Gospel of Mattithyahu (Matthew) 11:28-30
53 Truth I say to you, if you do not eat the flesh of the Son of man, and do not drink his blood, you will not have life; 54 but whoever eats my flesh and whosoever drinks my blood, will have everlasting life—and I, I will raise him up in the last day. 55 For my flesh is the true food, and my blood the true drink. 56 He who eats my flesh and drinks my blood, abides in me and I in him.
The Hebrew Gospel of Yochanon (John) 6:53-56
Well, I’ll be. The apple does not fall far from the tree. Bodily food references must run in the family, I guess. The defining difference is that the mother is a fragrance and honey to be desired, whereas the son is bread. Bread is meaty and masculine. No wonder why an entire generation of Hebrews were withheld from the land of “milk and honey.” The land was the inheritance of the Ruach Ha-Qodesh, as we have already seen with Sirach 24:8, and the children of Yashar’el had disrespected the Father. No honeycomb for them then. Better keep eating the Manna.
Perhaps now you can understand what blasphemy of the Ruach is. We’ve all read the passage before, but let’s go over it afresh in the Hebrew.
31 And in this respect, I say to you that an iniquity of a curse will be atoned for the men, except whosoever says a curse against Ruach Ha-Qodesh. 32 For whosoever speaks against Ruach Ha-Qodesh will not have atonement in this world or in the coming world.
The Hebrew Gospel of Mattithyahu (Matthew) 12:31-32
Blasphemy is essentially being held in contempt of court. What Yahusha seems to be saying here is that you can disrespect the Father and you can disrespect the Son, but if you disrespect or curse the Mother, then don’t ever expect to enter Yahuah’s inner circle.
I had earlier mentioned how Ruach is neutered in Greek but then made masculine in the Latin. It took some heavy lifting, via two exchanges of the scribes’ pen, but that’s how it’s done. The sleight of hand. One might argue that the Church Fathers were arrogant of their decision. But then explain how the Name of the Father was removed from Scripture some 7,000 times and substituted with The Lord, a title also used for Ba’al. Not a coincidence. This is what I’m talking about. The total lack of respect for every member of the heavenly court.
Blending feminine features into a masculine body or vice versa is an ancient practice of the Mystery religions. Baphomet has boobs. Then again, Ishtar is a female drenched with male gender characteristics. Her Canaanite counterpart, Anat, is all woman except for the fact that she’s also a bearded soldier. In esoteric terms, the initiated are directing traffic to the divine within. Kapeesh? Defiantly reassigning the gender of the Ruach Ha-Qodesh, despite the fact that she already identifies herself as feminine, is akin to androgyny. That’s contempt, right there.
32 Now therefore hearken unto me, O ye children: for blessed are they that guard my ways. 33 Hear instruction, and be wise, and refuse not. 34 Blessed is the man that hears me, watching daily at my gates, waiting at the posts of my doors. 35 For whoso finds me finds life, and shall obtain favor of Yahuah. 36 But he that sins against me wrongs his own soul: all they that hate me love death.