My Mother the Ruach HaKodesh
James Scott 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.
The Ruach HaKodesh is YHWH
There can be no doubt that the Ruach HaKodesh (Holy Spirit) is YHWH, for we read in the Torah:
YHWH alone did lead him,
And there was no strange god with Him.
While Isaiah speaks of this same event saying:
…The Spirit of YHWH caused them to rest;
So did You lead Your people…
And again we read in the Torah:
But when Moshe went in before YHWH that He might speak with him, he took the veil off, until he came out…
And Paul elaborates on this writing:
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.
Not Just an Impersonal Force
teachers have tried to reduce the Ruach HaKodesh to a mere 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
The Nazarenes Understood
The original followers of Yeshua were a sect of Judaism known as “Nazarenes”.
ancient Nazarenes clearly understood the Ruach HaKodesh to be a sort of
Heavenly Mother. The 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)
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;
In another passage the Gospel according to the Hebrews is
even more clear. In this passage (cited by both Origen and Jerome)
Yeshua is quoted 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]
In Our Image…
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
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:
And Elohim said: Let us make man in our image; after our likeness. And
let them have dominion over the fish of the sea, and over the fowl of
the air, and over the cattle, and over all the earth, and over every
creeping thing that creeps upon the earth.
27 And Elohim created man in His own image: in the image of Elohim created He him; male and female created He them.
(Gen. 1:26-27 HRV)
What does this mean? Let US make man in OUR image?
The Zohar gives a very interesting answer:
And Elohim said, Let us make man (Gen. 1:26). The secret (SOD) is to them who fear him (Ps. 25:14)…
most reverend Elder opened an exposition of this verse by saying
‘Simeon Simeon, who is it that said: “Let us make man?” Who is this
Elohim?’ With these words the most reverend Elder vanished before anyone
R. Simeon, hearing that he had called him
plain “Simeon”, and not “Rabbi Simeon”, said to his colleagues: ‘Of a
surety this is the Holy One, blessed be He, of whom it is written: “And
the Ancient of days was seated” (Dan. 7:9). Truly now is the time to
expound this mystery, because certainly there is here a mystery which
hitherto it was not permitted to divulge, but now we perceive that
permission is given.’
He then proceeded: ‘A king had
several buildings to be erected, and he had an architect in his service
who did nothing save with his consent (Prov. 8:30). The king is the
supernal Wisdom above, the Middle Pillar is the king below: Elohim is
the architect above, being as such the supernal Mother, and Elohim is
also the architect below, being as such the Divine Presence (Shekinah)
below. Now a woman may not do anything without the consent of her
husband. And all the buildings were created through his Emanation
(aziluth), the Father said to the Mother by means of the Word (amirah),
“let it be so and so”, and straightway it was so, as it is written, “And
he said, Elohim, let there be light, and there was light”: i.e. one
said to Elohim, let there be light: the master of the building gave the
order, and the architect carried it out immediately; and so with all
that was constructed in the way of emanation.
Zohar understands “US” and “OUR” to be reflected in the “male and
female” image of Elohim mentioned in verse 27 and these are here
referred to as “the Father” and “the Mother”.
The Male and Female
image of Father and Mother are the Elohim which is the “Architect
above” while the “architect below” is the “Elohim below” or the “king
below” and identified as the “Middle Pillar”. Elsewhere the Zohar
identifies the Middle Pillar as the “Son of Yah”:
Better is a neighbor that is near, than a brother far off.
This neighbor is the Middle Pillar in the Godhead,
which is the Son of Yah.
Here (Zohar 1:22a) the Zohar also identifies the Middle Pillar with the Word.
the words “Let Us create man in Our own image” are spoken from the
Father to the Mother (Holy Spirit) and this is the Elohim above, and
these words are carried out by the Word which is the Son of Yah, the
Middle Pillar, the Elohim below.
Now following the parallelism of the passage, “Our image”, “Our likeness” and “male and female” appear to be parallel terms.
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).
YHWH as Mother is our Comforter
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:
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”
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….
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”.
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 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)
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
“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.”
“I have long time held My peace, I have been still, and refrained Myself: now will I cry like a travailing woman, gasping and panting at once.”
“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.
And the dragon was angry concerning the woman, and he went to wage war with the remnant of her seed–those who keep the commandments of Eloah and have the testimony of Yeshua.
When HaSatan comes against us, remember he is attacking us because the Ruach HaKodesh is our Mother.
As you know we have been digging ourselves out of a budget shortfall. 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.
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