Is "Holy Ghost" a Bad Translation of the Hebrew Ruach haKodesh?

Holy Spirit or Holy Ghost is translated from the Greek πνευματος αγιου (pnuematos agiou) and Hebrew רוח קדשׁ (ruach kadosh).

Many people feel like "Holy Ghost" is a bizarre and even sacrilegious way to translate this term, but this feeling is based more on poor education than on any actual problem with the translation.

The word "ghost" comes from the Old English word gast, which meant breath, wind, spirit, angel, demon, etc.

The word "spirit" comes from the Latin word spiritus, which meant breath, wind, spirit, angel, demon, etc.

At the time that the KJV was translated from Greek and Hebrew into English, if someone wanted to talk about the spirit of God, they were just as likely (maybe even more likely, since the common people were more familiar with Germanic-rooted words) to use the word ghost as the word spirit. They were perfect synonyms. The two words were interchangeable.

In today's English we tend to associate the word ghost only with the spirits of the dead and the word spirit with the spirits of supernatural beings. But that doesn't change the actual meanings of the words. Notice that I said "spirits of..." in both cases. That's because the words mean essentially the same thing, and it is still perfectly acceptable in modern English to refer to the "ghost" of a dead person as a "spirit".

The only two real differences between the words "ghost" and "spirit".

1. The two words came from different ancestral languages, Proto-German (via Old English) and Latin (via Old French).
2. We are in the habit of using one word in some contexts and the other word in other contexts.

The definitions of the words haven't really changed. It's only our informal usage of the words that have changed somewhat since the KJV was translated.

Having said all that, a modern English translation of the Scriptures shouldn't use the word "ghost" to refer to the Holy Spirit because it does confuse people who are only used to hearing that word in the context of the spirits of dead people.

A Sabbath Chiasm in Exodus 31:12-18

• V12 – YHVH spoke to Moses
• V13 – A sign between you & me
• V13 – Throughout your generations
• V14 – You will keep the Sabbath
• V14 – Holiness & consequences
• V15 – Work 6 days & rest on the 7th.
• V15 – Holiness & consequences
• V16 – Israel will keep the Sabbath
• V16 – Throughout their generations
• V17 – A sign between me & Israel
• V18 – YHVH gave to Moses

More than almost anything else, the seventh day Sabbath conspicuously sets God's people apart from the rest of the world.

[Corrected to include vs 12 and 18.]

The Symbolism of Rings in Scripture

Throughout history rings have been used to symbolize affinity, devotion, and authority, as well as stores of value. Hebrews gave earrings, nose rings, and bracelets as signs of betrothal. Egyptians and Canaanites both wore earrings and nose rings to symbolize devotion to their deities. Lifelong slaves wore earrings as symbols of their master’s authority. Tribes wore rings of various kinds to advertise their belonging. Rulers wore signet rings, crowns, and torques as statements of wealth and authority.

In the Bible, a nezem (earring or nose ring) can be functional as a store of value, ornamental, or symbolic. Some examples of symbolic uses of rings:

• Genesis 24:22 Eliezer gave Rebekah an earring and two bracelets as a sign of betrothal to Isaac.
• Exodus 32:2-3 Aaron told the Israelite men to surrender the earrings of their wives and children for use in the golden calf. He did not ask for idols, amulets, necklaces, or other jewelry which would have contained a much greater amount of gold.
• Judges 8:24-26 Gideon asked for the earrings of the slain Ishmaelites and used them to make an idol.
• Ezekiel 16:11-12 God gave bracelets, a nose ring, earrings, and a crown to his bride.
• Hosea 2:13 God used earrings in a double entendre to refer to the ornamentation of a harlot and the symbols of idolatry.
• Job 42:11 According to the Septuagint, each of Job’s friends gave him an “unstamped” gold earring. Most translations only say “earring.” I suspect the ancient translators of the Septuagint meant to emphasize that these were not religious tokens. The need for such an emphasis would be significant in itself.
• Proverbs 25:12 A wise authority figure is a carved earring in an obedient ear.

Materials of the Mishkan

If you're following the annual Torah readings, then you've been reading about the Tabernacle (aka Mishkan) for weeks. Here are some of my thoughts on the metaphorical meaning of some of the physical materials:

• Gold = righteousness, purity, divinity
• Silver = blood, atonement, redemption
• Bronze = repentance, judgment
• Wood = flesh, life, humanity
• White linen = purity, simplicity
• Blue = Heaven, God, divinity, the Kingdom of God
• Scarlet = mankind, earth, blood
• Purple = heaven+earth, God+man, Messiah Yeshua

And some of the numerical values:

• 2 - Division, separation, revelation of truth
• 4 pillars - Life, light, the entirety of anything, messiah.
• 5 pillars - God's actions to establish relationship with his people. Torah, divine grace.
• 7 branches on the Menorah = 7 spirits of God and the holiness inspired and aided by the anointing and indwelling of the Ruach haKodesh.
• 10 curtains = Orderly government. Covenant and creation.
• 11 curtains = Incomplete Israel. The 12 tribes with one missing, whether through betrayal (of the one missing, as in Judas, or the cause of one missing, as in Joseph), sin (e.g. Dan), or exile.
• 12 loaves for the Shewbread Table = 12 tribes of Israel, living in righteous submission.
• 50 loops and clasps = The critical number of righteous men and/or years to establish a sustainable community and/or restoration of righteousness in a city.

Consider also these sets of two:

• Two Arks of the Covenant were originally made, one by Moses and one by Bezalel
• Two sets of two tablets came down from Sinai and one set was placed in the Ark.
• There might have been two jars of manna.
• Two poles were set in each of several of the Mishkan furnishings
• Two cherubim were set atop the Ark.

Two witnesses? Two media on which the Torah is written (stone and flesh)? Two choices (life vs death)? The first letter of the Torah (bet)?

Some numbers associated with the Temple:

• Two sets of 200 bronze pomegranates = an appeal for mercy from God's judgment

Tripartite Government in Torah

Tripartite government is a consistent pattern in Torah.

• Familial blessings are divided into priest, king, and land. Under normal circumstances, all 3 would be inherited by the firstborn son, but it wasn't unheard of to split them up. For example, Levi received the priestly blessing, Judah the kingly, and Joseph the double-portion.
• Authority in the wilderness was divided between Moses, Aaron, and the Elders. The lines of responsibility were blurred since all 3 had both legislative and judicial powers, but the executive power was almost exclusively held by Moses.
• In the construction of the Mishkan (tabernacle), responsibility was divided between the sons of Aaron (of Levi, the priest's tribe), Bezalel (of Judah, the king's tribe), and Oholiab (of Dan, whose name means "judge").

A Giant Chiasm in Exodus 25-40 Centered on the Golden Calf

This chiasm tells us three things at the very least:

1. There is a right way and a wrong way to approach God. We cannot bring God down to us through the use of statues, icons, amulets, etc. He comes to us only in the time and place of His choosing and we have to meet Him there or not at all.
2. God's instructions (aka Torah) protect us from error. The Israelites made the calf because their hearts were unable to receive Torah directly. The stone tablets are an interim measure until we are able to receive the full Word of God as He intends. If we keep Torah faithfully, we will not resort to idolatry.
3. Shabbat, quite apart from the rest of Torah, also protects us. If we keep Shabbat in the way that God intends, we will be drawn closer to Him. Shabbat is as near God's presence is time as the Mishkan was in space.

Update: This chiasm is actually a little bit bigger than the image shows and spans six parshot.

• Exodus 24:15-25:2 (Mishpatim) - Glory of God, Moses, Sinai, fire, 40 days and nights on the mountain, in the sight of all the people
•  Exodus 25-30 (Terumah-Tetsaveh) – Mishkan (right way)
•  Exodus 31:12-17 (Ki Tisa) – Shabbat
• Exodus 31:18 (Ki Tisa) – Stone tablets
•  Exodus 32 (Ki Tisa) – Golden calf (wrong way)
• Exodus 34 (Ki Tisa) – Stone tablets
• Exodus 35:1-3 (Vayakhel) – Shabbat
• Exodus 35:4-40:33 (Vayakhel-Pekudei) – Mishkan (right way)
• Exodus 40:34-38 (Pekudei) – Glory of God, cloud, Moses, Mishkan, fire, day and night in the wilderness journeys, in the sight of all the people

And here is a 4th lesson from this additional point: The close presence of God isn't cozy. Even Moses couldn't approach God in all His glory without being destroyed by it.

Multiple Chiasms and Parallelisms in Exodus 33

God made us so good at spotting patterns that sometimes we see them when they aren't there. I have to wonder if this might be one of those times. Although the presence of patterns in this passage is certain, I am less confident that I have diagrammed them correctly.

A Chiasm in Exodus 33:7

• And Moses took the tabernacle and pitched it outside the camp, far off from the camp. 
• And he called it the tabernacle of the congregation. 
• And it happened that everyone seeking Jehovah went to the tabernacle of the congregation which was outside the camp.

A Chiasm in Exodus 33:8

• And it happened as Moses went to the tabernacle, 
• the people all rose and stood, each one at the door of his tent.
• And they looked after Moses until he had gone into the tabernacle. 

A Parallelism in Exodus 33:9-11a

• And it happened as Moses went into the tabernacle, 
• the pillar of cloud would come down and stand at the door of the tabernacle. 
• And He spoke with Moses. 
• And all the people would see the pillar of the cloud standing at the door of the tabernacle. 
• And all the people rose and bowed themselves, each one at the door of his tent. 
• And Jehovah would speak to Moses face to face, as a man speaks to his friend.

A Chiasm in Exodus 33:11b-12a

• And he would return to the camp. And his attendant, Joshua the son of Nun, a young man, did not leave the middle of the tabernacle. 
• And Moses said to Jehovah, Behold, 
• You are saying to me, Cause this people to go up.
•  And You, You have not told me whom You will send with me. 

A Chiasm in Exodus 33:12b-17

• And yet You have said, I know you by name, and 
• also you have found favor in My eyes. And now, if I have found favor in Your eyes, please make me see Your ways, and let me know You, so that I may find favor in Your eyes; and consider that this nation is Your people. 
• And He said, My presence will go with you, and I will give you rest. 
• And they said to Him, If Your presence does not go, do not cause us to go up from here. 
• And now by what can it be known that I and Your people have found favor in Your eyes? Is it not in Your going with us? And we are distinguished, I and Your people, from all the nations which are on the face of the earth? And Jehovah said to Moses, This thing which you have spoken I will do. For you have found favor in My eyes, and 
• I know you by name. 

A Chiasm in Exodus 33:18-23

• And he said, I pray, let me see Your glory. 
• And He said, I will cause all My goodness to pass before your face. And I will call out the name of Jehovah before your face. 
• And I will be gracious to whom I will be gracious, and I will have mercy on whom I will have mercy. 
• And He said, You are not able to see My face; for no man can see Me and live. And Jehovah said, Behold, a place by Me! And you shall stand on a rock. 
• And as My glory is passing it will be that I will put you in a cleft of the rock; and I will cover My hand over you during My passing. And I will remove My hand, and you shall see My back; but My face cannot be seen.

The Price of Patriotism and Leadership

Exodus 30:12
…every man a ransom for his soul… Although the King James translators chose to put “children” here instead of “sons,” the remainder of the text is clear that males are intended. This tax was only levied against men who were able to fight. No women or children were included. The resulting count of half-shekels was no doubt used to assign the leaders of tens, hundreds, and so forth, as well as to estimate the nation’s fighting strength. Women and children were not counted, because they did not participate in combat except in the most extreme circumstances. The half-shekel was silver, representing the blood of the donor. It was a statement of patriotism, of willingness to defend Israel to the death if required.

Exodus 30:20
When they go into the tabernacle of the congregation... Bronze represents judgment, and the priests were to wash in the bronze basin before ministering before God on behalf of the people. This is the same principle in effect when Peter wrote that "judgment must begin at the house of God." The more authority one has, the more responsibility and accountability. A husband and father must undergo judgment and purification before he is fully competent to judge and purify his family. A leader must be judged and found competent before he is placed in charge of a congregation.