As is common in Hebrew thought, many passages with parallel lines of thought reveal interconnected dimensions of ruach:

1) Ruach is often translated breath, and breath comes from the mouth. God's creative power is shown whenever his mouth speaks words: "God said, 'Let there be light'; and there was light" (Gen 1:3).

By the Word of the LORD the heavens were made,
And by the Ruach of his mouth all their host. (Psalm 33:6)

Isaiah says the future Anointed One "will slay the wicked...with the Ruach of his lips" (Isa 11:4), and Paul says Yeshua "will slay...the Lawless One...with the Pneuma of his mouth" (2 Thess 2:8).

2) Since words express one's mind, God's Ruach/Breath can denote his inner thoughts or mind. The usual Hebrew word for "mind" is lev or levav (literally "heart"), and it's often parallel to Ruach.

I shall give them one Lev and put a new Ruach within them. (Ezek 11:19)

Note how the Jewish translators of the Hebrew Bible into Greek (the Septuagint, LXX) rendered a line from Isaiah 40, and how the apostle Paul later validated their translation:

Who has directed [measured] the Ruach of the LORD? (Isa 40:13 Hebrew)
Who has known the Mind [nous] of the Lord? (Isa 40:13 LXX)
Who has known the Mind [nous] of the Lord? (Rom 11:34)

After quoting this same verse in 1 Cor 2:16a, Paul reminds his listeners that "we have the Mind of Messiah [nous Christos]" (v. 16b). Later, to the same group he affirms the wisdom of his counsel to them: "I think that I also have the pneuma of God" [on this issue] (1 Cor 7:40). Paul's interchangeable usage of Mind (nous) and Spirit (pneuma) has a bearing on his exposition on the Spirit in Romans 8.

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3) God's Ruach/Heart/Mind could be called his resident disposition, character, or nature. This nature he wants implanted in Israel (and all human beings) to remold them, rebirth them, recreate them with his "new" character, in his image. In his "image" was the original intent (Gen 1:26).

I will give you a new Lev and put a new Ruach within you.
And I will put my Ruach within you. (Ezekiel 36:26-27)

After David's great sin involving Bathsheba, he expressed his fear that God would "hide His face" from him. He was afraid the Lord would no longer look at him, hear his cries, or speak a word of forgiveness to him. (The Hebrew word for "face" is panim.) David thought God might totally withdraw his Panim and thus abandon him, or like a king, dismiss him from His court. So he begged God not to remove his Ruach, but hopefully "restore" it to him (Ps 51:10-12).

David used a rare Hebrew expression, "Holy Ruach" [ruach qodesh], ^* to form a parallel: God's Nature // Presence-Panim.

Renew a steadfast Ruach within me.
Do not cast me away from your Panim [presence],
And do not take your Holy Ruach from me. (Ps 51:10b-11)

^* In rabbinic documents and many Messianic writings, ruach qodesh is alternately printed Ruach HaQodesh or Ruach HaKodesh or HaRuach HaKodesh. The "ha" prefix denotes the article "the." This indicates the phrase is to be rendered "the Holy Spirit." But this spelling—with the "ha" prefix—does not occur in the Hebrew Bible.

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4) Ruach is another way of describing God's presence because when he comes invisibly near human beings and speaks to them, his Breath and spoken words convey his Presence. If you can hear someone breathing or talking to you, they are present with you. We've all experienced how someone's character or spirit fills the room and draws everyone's attention.

Where can I go from your Ruach?
Or where can I flee from your Panim? (Psalm 139:7)

5) God's Ruach or Presence is God himself. Just as a person's spirit is themself (1 Cor 2:11), God's Ruach is God. His Spirit is not another personality or being.

The Egyptians are men, and not God,
And their horses are flesh and not Ruach. (Isaiah 31:3)

God...(is)...Ruach. (Isaiah 31:3)
God is Pneuma. (John 4:24)

6) Other Synonyms of Ruach

Hand [yad]:

The LORD spoke to me with a mighty Hand. (Isa 8:11)
I was strengthened according to the Hand of the LORD my God upon me. (Ezra 7:28)

The Hand of the Lord YHVH fell on me there...
He stretched out the form of a Hand...and the Ruach lifted me up. (Ezek 8:1, 3)

David gave to his son Solomon...the plan of all that he had by the Ruach with him [David said]. "All this, the LORD made me understand in writing by his Hand upon me."
(1 Chron 28:12, 19)

Where can I go from your Ruach?
Or where can I flee from your Presence?
Even there your Hand will lead me. (Ps 139:7, 9)

Glory [kavod]:

Messiah was raised from the dead by the Glory of the Father. (Rom 6:4)
The Pneuma of [God]...raised Yeshua from the dead. (Rom 8:11)

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The word cluster Ruach/Lev/Panim is key to understanding the concept of "Messiah" (the Anointed One), in both the Hebrew Bible and the New Testament. For God's ruach underlies the deeper meaning of biblical anointing:

[The LORD says],
Behold, my Servant, whom I uphold;
My Chosen One in whom my soul delights,
I have put my Ruach upon him;
He will bring forth justice to the Goyim [nations]. (Isa 42:1; cited in Matt 12:18)

The Ruach of the Lord God is upon me,
Because he has anointed me. (Isa 61:1a; cited by Yeshua in Luke 4:18)

It's important to raise the question of why Yeshua of Nazareth is called "Christos" 529 times (Messiah in Greek).Why so? Because to decide whether Yeshua was a messiah or the Messiah depends on how we understand his anointing with God's Holy Ruach/Pneuma.

As the Ruach-Anointed one, Yeshua often associates himself with the Spirit. Not only did he breathe forth the Ruach before his death ("Receive Holy Ruach"; John 20:22), he said the Ruach will "be" the Spirit/divine Presence in the future, after his departure. He also said he himself would be with, accompany, teach, guide his disciples.

The Spirit of Truth...will be with you forever. You know him because
he abides with you [now]. (John 14:16, 17)
I am with you always, even to the end of the age. (Matt 28:20)

They...were forbidden by the Holy Spirit to speak the word in Asia...
The Spirit of Yeshua did not permit them [to go into Asia]. (Acts 16:6, 7)

It is not you who speak, but it is the Holy Spirit. (Mark 13:11)
I myself will give you utterance and wisdom... (Luke 21:14-14)

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A major, artificial barrier to understanding Yeshua's messiahship was created by Christian Bible translators who operated with doctrinal beliefs that don't exist in Scripture.

Medieval English theologians believed the Holy Spirit (the Third Person of the Holy Trinity) was unknown to the Hebrews and Jews of the Old Testament era. They believed he first appeared at the festival of Pentecost recorded in Acts chapter 2.

This belief created a dilemma for them.

For if the Third Person was unknown prior to his appearance, who or what was the Ruach mentioned in the OT? And if the Holy Spirit did not "come" until Pentecost, what Spirit came upon and anointed Yeshua at his immersion and which he spoke of in the synagogue in Luke 4?

To solve the problem and prevent conflicting interpretations, these theologians and their printers created two distinctions.

First
They coined the phrase "Holy Ghost" to designate the Third Person of the Trinity. John Wycliffe's version of 1380 was the first major translation to use the phrase. Later Bible editors followed his example and used "Holy Ghost" only in their NT portions, never in the OT.

Over two centuries later, the King James Version of 1611 followed the tradition and has the phrase 90x in its NT. It never uses the phrases "the Ghost," "Ghost of God," "Ghost of Jesus," or "the Ghost of your Father." Instead, we find "the Spirit of...," even though the same Greek word pneuma lies behind "ghost" and "spirit."

The "Holy Ghost/Holy Spirit" distinction was abandoned in most English Bibles in the late 1800s, in favor of "Holy Spirit" throughout both portions (OT, NT).

Capitalization of "Spirit" in English Bibles began in the 1500s. Its use or non-use is solely the opinion of the editors. Ancient Hebrew and Greek do not have capital and small letters.

Second
In the 1500s, Bible printers introduced the convention of capitalizing the word "Spirit" when they believed the word stood for the Third Person. If it didn't, they lower-cased "spirit." In early English versions, "Spirit" was used only in the NT.

Even today, "spirit of God/of the Lord" and "holy spirit" are found in Jewish, Catholic, and liberal Protestant translations of the Hebrew Bible/Old Testament. [See the article "From holy spirit to Holy Ghost".]

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Distinguishing the biblical data from later Christian interpretations helps to clarify what the Bible means for us to understand about the Spirit of God and of Yeshua.

As mentioned above, we want to know why the NT emphasizes over and over that Yeshua is the Anointed (529x) — anointed with God's Ruach/Pneuma. Does this mean he was anointed with the Third Person of the Godhead or with God's own Spirit, as defined as his power, mind, heart, nature?

Another question is why God the Father is called "father," if the Holy Ghost/Holy Spirit (the Third Person) is the actual father of Yeshua, according to the NT writers (Matt 1:20; Luke 1:35).

Another question arising from the Text is why the Holy Spirit is never prayed to or worshiped by Yeshua himself or his Jewish followers, or by the angels and martyrs in the heavenly court. On this point, early Christian creeds conflict with the Bible.

"We believe...in the Holy Spirit, the Lord and Life-giver, that proceeds from the Father, who with Father and Son is worshipped together and glorified together."
[Nicene-Constantinopolitan Creed, mid-to-late 300s AD]

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Concordance and Lexical Data

Related to God, we find: ruach YHVH (spirit/Spirit of the LORD); ruach elohim (spirit or Spirit of God); ruach qodesh (holy spirit/Spirit); ruach tovah (good spirit/Spirit). The phrase "(the) Spirit" with no modifiers occurs some 76x.

ruach elohim [13x]: Gen 1:2; 41:38; Exod 31:3; Num 24:2; 1Sam 10:10; 11:6; 19:20, 23; Ezek 11:24; Ps 106:33; Job 33:4; 2Chron 15:1; 24:20

ruach YHVH [26x]: Jud 3:10; 6:34; 11:29; 13:25; 14:6, 19; 15:14; 1Sam 10:6; 16:13, 14; 19:20; 2Sam 23:2; 1Kgs 18:12; 22:24; 2Kgs 2:16; Isa 11:2; 40:7, 13; 59:19; [61:1 Adonai YHVH]; 63:14; Ezek 11:5; 37:1; Micah 2:7; 3:8; 2Chron 18:23; 20:14

ruach qodesh [3x]: Isa 63:10, 11; Ps 51:13 (Eng. v. 11)

ruach tovah [2x]: Ps 143:10; Neh 9:20

Ruach also denotes other entities:

angelic beings ["spirits"]: Jud 9:23; 1 Sam 16:14-16, 23; 1 Kgs 22:21-24; 2 Kgs 19:7; Job 4:15

ghosts of dead people: 1 Sam 28:8, 13; Isa 14:9; 26:14, 19

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Ruach is defined in the following Hebrew lexicons:

Brown-Driver-Briggs, Hebrew and English Lexicon (pages 924-26):breath; wind (kinds of winds, quarters or directions of heaven); spirit (temper, disposition, vivacity, vigour, courage, impatience, etc.); seat of emotion (desire, sorrow, trouble); the will (=lev, heart); spirit of God (activity in inspiring prophets, the ancient angel of the presence and later Shekina, divine presence).

William Holladay, A Concise Hebrew and Aramaic Lexicon of the Old Testament (pages 334-35): air in motion, blowing; wind, what is empty or transitory, spirit, mind; breath; directions; spirit of man; mind, disposition, temper; spirit of God.

Samuel Tregelles, Gesenius' Hebrew and Chaldee Lexicon (pages 760-61): spirit, breath, air in motion, breeze, wind; direction or quarter of heaven; life, the vital principle; animus, rational mind, seat of affections; disposition (thinking), will and counsel, intellect; Spirit of God, Holy Spirit, divine Spirit: peculiar endowments of mind.

Alexander Harkavy, Students' Hebrew and Chaldee Dictionary of the Old Testament (pages 661-62): air; wind, breeze; vanity; side, quarter (of heavens); breath; vital breath (spirit, life); spirit (versus flesh, invisible power of God, of inspired prophets); mind, purpose; courage.