The Spirit of EL is Corporeal Electricity Isaiah 45:7

 When we examine spirit in light of these findings, we encounter an all-encompassing force attributed to EL—the Spirit of EL. But what is EL? Etymologically, it signifies strength, might, and power. Consequently, the Spirit of EL represents a potent emanation or exhalation of energy. The Eternal Spirit, as a source of power, is the origin of the universe—"οὐ τά πάντα," as Paul states—through whom all things are created (creation ex deo). In scriptural contexts, "electricity" is metaphorically equated to spirit, as it is emitted from the corporeal Substance of the Higher Power or EL, analogous to the act of breathing or exhaling. 

This concept can be demonstrated by observing phenomena like heated iron or a magnet. While these are solid materials, when placed near an energy source or within an electromagnetic field, they become enveloped by light, heat, or magnetism. This "aura" exemplifies the emitted power or spirit of the Deity, while the glowing iron or magnet represents the substantive essence of DEITY. Here, we see spirit in two forms: one, unbound and luminous, and the other, corporeal and bodily. The original state of spirit is not an abstract essence but a corporeal, physical reality. It was never formless or diffuse before being condensed into physical existence; instead, it has always had a tangible, material nature.

The comparison of spirit to "electricity" highlights the dynamic relationship between energy and matter, suggesting that the corporeal nature of the Deity can be understood through this analogy. Just as electricity, when emitted, becomes a visible and tangible manifestation of power, the Spirit of God emanates from His substance, illuminating and energizing creation. The iron heated to white-hot intensity serves as a vivid example; although solid, it radiates light and heat when close to a source of energy. This suggests that the Deity, inherently corporeal, possesses an incorruptible form and substance. The passage reinforces the idea that spirit is not an abstract, immaterial concept, but rather a physical reality that exists within the framework of energy and matter. 

This relationship between spirit and matter can be further explained by Einstein’s equation, E = mc², which shows that energy (E) and mass (m) are interchangeable, with c² representing the speed of light squared. This implies that energy and matter are two manifestations of the same underlying reality. If spirit is viewed as energy, it follows that it is not incorporeal but a manifestation of corporeal power. Spirit is energy in its most refined and potent form, interacting with the natural world as a dynamic force. Thus, the synthesis of light, heat, and life within the framework of spirit indicates that the Deity is the ultimate source of all existence, shaping the cosmos through His corporeal yet radiant essence, which sustains creation.

To suggest otherwise would imply the existence of an abstract intelligent power prior to the substance, or hypostasis, of the Deity, of which Jesus Christ is the current embodiment. However, the Corporeal Father has always been substance, with no incorporeal predecessor in wisdom or power. His nature is the foundation of all existence, both animate and inanimate, throughout the universe; all things are created from His spirit, which emanates from His substance. Spirit, therefore, is always subordinate to His will, accomplishing only what it is directed to do. As a result, nothing occurs by chance in the operation of the spirit.

The wisdom that ordains resides within the Father, while the wisdom that executes is manifested through the power that emanates from Him. This can be observed in the fact (which has been experimentally verified) that a person can will actions to be carried out at a distance. The will, though unspoken, can be fulfilled, and any resultant action will not be contrary to the will. Likewise, the spirit of the Deity cannot act against the will of the Deity. This is reflected in the words of Jesus: "The Son can do nothing of Himself, but what He sees the Father do" (John 5:19).

The distinction made by "philosophers" between "matter" and "spirit" is artificial and does not align with scriptural understanding. The Father is both matter (substance) and spirit; the matter of which He is composed is spirit. Thus, matter is eternal, though the forms of matter are not. The debate over whether spirit existed before matter or vice versa is unnecessary and indicative of a lack of understanding, as both are essentially the same.

Therefore, matter is not inherently evil, corruptible, or mortal, nor is it incapable of thought. The Divine Power is matter, but despite creating evil (Isaiah 45:7), He is neither evil, corruptible, nor mortal. There is no logical or scientific basis for the argument that immaterial things are immortal simply because they are not material. Electricity, for instance, is as much matter as a block of marble; the only difference is its form. Hence, the "immaterial" is effectively non-existent or "nothing." To claim immortality due to immateriality is to assert that something is immortal because it does not exist, a fallacy of human reasoning. The Divine Power's spirit permeates all matter, filling every atom and sustaining all creation.

Spirit as the Driving Force of Biological Processes Job 34:14, 15

 The fact that "whatever exists is matter" emphasizes the tangible nature of all existence, including forces traditionally considered abstract, such as the spirit. Electricity, for example, is just as much matter as a block of marble. The difference lies in the form that electricity takes. Electricity, like all forms of matter, is physical—it is simply a different type of energy manifesting dynamically. This understanding challenges the conventional view that spirit is an immaterial, abstract force and instead supports the idea that spirit is a corporeal, physical power capable of interacting with and animating the natural world.

### The Corporeal Nature of Spirit

The notion that spirit is not abstract but is a physical, corporeal force capable of interacting with the natural world is supported by both ancient philosophies and modern scientific principles. The Divine spirit is said to be present everywhere, pervading all matter and inhabiting the atoms of every body. This concept aligns with scientific ideas such as the famous equation from Einstein, E=mc², which shows that energy and mass are interchangeable. Energy, like the spirit, and mass are essentially the same but appear in different forms. Thus, spirit is not an immaterial, non-existent concept but a tangible, corporeal force physically present in all of creation.

The Bible supports this idea, noting in Acts 17:27-28, "He is not far from any one of us, for in Him we live and move and have our being." This passage speaks to the omnipresence of God's spirit, suggesting that the Creator’s power fills all things and gives life to every living creature. In this way, spirit is not abstract or distant but intimately involved in sustaining and guiding life itself.

The connection between spirit and the functioning of living organisms is further reinforced by modern biology and medicine. The concept of homeostasis, for instance, describes how living systems maintain internal stability through energy exchanges and biological processes. Homeostasis highlights that living organisms are not static but constantly dynamic, requiring a sustaining force to maintain balance. Spirit can be understood as this bioenergetic force that preserves the stability of living beings. Without it, the body would cease to function, and life would end. This aligns with the Biblical teaching that life exists because the Creator’s spirit is present in all creatures. When the spirit departs, life ceases, as Job 34:14-15 states: "If He gather to Himself His spirit and His breath, all flesh shall perish together, and man shall turn again to dust." The withdrawal of spirit leads to the dissolution of life, confirming that spirit is essential for biological function.

### Spirit as the Driving Force of Biological Processes

Biologically speaking, spirit is akin to the life force or energy that drives physiological processes. Modern science recognizes this life force as part of cellular metabolism and bioenergetics. All living organisms rely on energy to function—whether it is the chemical energy generated through cellular respiration or the electrical impulses that govern the nervous system. These processes reflect how spirit, as an animating power, maintains the stability and functionality of living organisms. The spirit sustains continuous adaptation, ensuring that life forms remain in dynamic equilibrium, able to respond to external changes, heal injuries, and reproduce.

The physical nature of spirit becomes even more apparent when considering death. Death is marked by the cessation of vital biological functions, such as respiration, circulation, and cellular activity—all of which rely on energy. When the spirit is withdrawn, the body loses the sustaining force that keeps it alive, and its processes begin to decay. The body deteriorates, and life grinds to a halt, leading to corruption and eventual return to dust, as the scriptures describe. Ecclesiastes 12:7 states, "And the dust returns to the earth as it was, and the spirit returns to God who gave it." This passage illustrates the intimate relationship between spirit and the physical body, with the spirit acting as the sustaining power that keeps the body alive.

### The Role of Spirit in Creation and Form

The belief that the Creator’s spirit is involved in the formation of life is supported both by ancient wisdom and modern biology. Spirit is not merely a passive force but an active, shaping power that gives form to all living beings. Just as electricity can power machines and animate physical systems, spirit animates and shapes biological organisms. The forms of life, from the simplest creatures to the most complex, were envisioned by the Creator’s mind and brought into being through the agency of spirit. The divine pattern manifests in the material forms of all life. This further reinforces the idea that spirit is a vital, active force in creation, working continuously with the natural world to sustain and direct the processes of life. Genesis 2:7 describes the creation of mankind, stating, "Then the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being." This highlights how the divine spirit is actively involved in the creation of life, bringing it into being through the breath of God.

### Conclusion

The spirit, contrary to being an abstract or immaterial force, is a physical, corporeal power that interacts with and animates the natural world. It permeates the universe, sustains life, and plays an integral role in the biological processes that enable organisms to live, grow, and adapt. By drawing upon both ancient scripture and modern scientific principles, it becomes clear that spirit is not only present in all living things but is the driving force behind the maintenance of life and the preservation of order in the natural world. The spirit, as a corporeal power, is the vital energy that connects all forms of matter, enabling them to exist and thrive within the divine plan of creation. As the apostle Paul stated in Colossians 1:17, "He is before all things, and in Him all things hold together." The spirit, the sustaining force of all life, is integral to the very fabric of creation.

Christian Kabbalah The emanation of the thirty aeons John 1:1-4

 The emanation of the thirty aeons unfolds as a structured, corporeal process originating from Theos (Θεός) and the Logos (Λόγος), the mind of Theos. The Pleroma (Πλήρωμα), the fullness of divine existence, is also corporeal, serving as the tangible manifestation of divine energy. These aeons are brought into existence through a well-ordered and meaningful emanation, which is symbolized by the Greek alphabet, and which reveals the deep interconnection between the divine and creation.

### The Emanation from Theos

John 1:1-4 establishes the foundational principle of emanation. "In the beginning was the Word (Λόγος), and the Word was with God (Θεός), and the Word was God." This verse highlights the intimate connection between Theos and the Logos, showing how the Logos emanates directly from Theos and carries the divine mind. The Logos is the medium through which all creation comes into being, as emphasized in Hebrews 11:3: "By faith, we understand that the ages (αἰῶνες) were prepared by the word of God."

Theos is corporeal, meaning that everything emanates from a tangible, real source. The Logos, as the supreme mind and creative force, interacts with the Pleroma to form a series of aeons that mirror the structure of divine existence. These aeons unfold in a precise order, each representing a specific aspect of divine reality, much like the letters of the Greek alphabet correspond to the structure and order of the aeons.

### The Role of the Greek Alphabet

The Greek alphabet, with its twenty-four letters, acts as a symbolic representation of the emanation of the aeons. It is divided into three groups, with each set of letters symbolizing distinct aspects of divine emanation:

1. **Consonants**: The consonants ([Β, Γ, Δ, Θ, Κ, Π, Τ, Φ, Χ]) symbolize the **Father (Πάτερ)** and **Truth (Ἀλήθεια)**. These letters represent the foundational, stable principles of existence, akin to the strong, grounding force of the Father and Truth.

2. **Semivowels**: The semivowels ([Ζ, Λ, Μ, Ν, Ξ, Ρ, Σ, Ψ]) symbolize the **Logos (Λόγος)** and **Zoe (Ζωή)**, representing the intermediary between the stability of the consonants and the fluidity of the vowels. The semivowels mediate the interaction that enables creation to unfold, with Logos as the divine mind and Zoe as the life principle.

3. **Vowels**: The vowels ([Α, Ε, Η, Ι, Ο, Υ, Ω]) correspond to **Anthropos (Ἄνθρωπος)**, the **Human Being**, and **Ecclesia (Ἐκκλησία)**, the **Church**. These letters represent the audible and visible expressions of divine existence, as they give form to the human being and the collective Church, both being the manifestations of the divine light and life.

These three groups of letters each contain eight letters, forming three "ogdoads" (sets of eight). The total of 24 letters mirrors the completeness and harmony of the divine emanation. However, the full number of aeons, as described, consists of thirty. This discrepancy is resolved by recognizing that the 24 letters of the alphabet represent 30 aeons in total. The completion of the 30 aeons arises through a combination of these sets, where some of the letters are doubled (such as Ζ, Ξ, Ψ) to represent the multiplicity and fullness of divine emanation.

### The Structure of the Aeons

The first quartet of aeons, which emerges from Theos, consists of **Father (Πάτερ)**, **Grace (Χάρις)**, **Only-Begotten (Μονογενής)**, and **Truth (Ἀλήθεια)**. These aeons represent the foundational principles of existence: the Father as the source, Grace as the active divine energy, the Only-Begotten as the immediate offspring, and Truth as the unchanging essence. This quartet represents the first level of emanation, the root from which all other divine principles will flow.

Following this, the second quartet of aeons consists of **Logos (Λόγος)**, **Zoe (Ζωή)**, **Anthropos (Ἄνθρωπος)**, and **Ecclesia (Ἐκκλησία)**. These aeons form the relationship between the divine and creation: the Logos as the divine mind that shapes the world, Zoe as the life force, Anthropos as humanity, and Ecclesia as the Church, the community of those who are united through the Logos and Zoe.

In total, these two quartets make up the first sixteen aeons. The remaining fourteen aeons are generated through further emanations, all reflecting aspects of divine interaction and creation, reaching their fullness in the natural universe, which is also a product of the Logos' creative work.

### The Corporeality of Theos and the Pleroma

The concept of Theos and the Pleroma as corporeal is essential for understanding the tangible, real nature of the emanations. The corporeality of Theos means that the divine is not an abstract or distant force, but a tangible, living entity from which all things flow. The Logos, as the mind of Theos, provides the intellectual framework through which the aeons are brought into existence and maintained. The entire process of emanation from the Pleroma to the natural universe reflects a corporeal continuity, where the divine permeates all of creation.

As John 1:3 states, "All things were made through him, and without him was not anything made that was made." This verse underscores that the Logos is the creative force behind all of creation, whether seen or unseen. The aeons serve as the intermediary between the Pleroma and the physical universe, ensuring that the divine essence is communicated and expressed in the material world.

### Conclusion

The emanation of the thirty aeons is a profound reflection of the corporeal nature of Theos, the Logos, and the Pleroma. Through the Greek alphabet, we see a symbolic representation of the divine order and structure, where each letter corresponds to an aspect of the divine emanation. The thirty aeons, emanating from Theos and mediated through the Logos, bridge the gap between the fullness of the divine and the visible creation, ensuring the continuity of divine will and purpose throughout the natural universe. This process demonstrates the intimate and corporeal nature of divine existence, revealing a structured, harmonious system that governs all creation.

God’s Aeon: Telepathic Motion Beyond Time

 The concept of God as a corporeal being transcending the constraints of linear time challenges conventional understandings of temporality. In the natural universe, time is measured by motion—such as the movement of celestial bodies or the ticking of a clock. However, God's existence and operations are not confined to this linear progression of moments. Instead, He functions in a realm beyond physical time, where His will and purposes unfold through what can be termed *spiritual motion*. At the heart of this interaction is the Logos, the mind of Theos (EL). The Logos is not merely a spoken word but the very thoughts, intentions, and active reason of God, serving as the medium of divine communication and activity.

### Spiritual Motion and the Role of the Logos  

Spiritual motion offers a framework for understanding how God interacts with His creation beyond physical limitations. Unlike physical motion, involving matter moving through space, spiritual motion represents the dynamic activity of God's will, energy, and purpose, emanated through the Logos. This concept bridges the gap between God's timeless nature and His tangible involvement in the natural universe.

1. **Spiritual Motion as Intentional Activity**  

   Spiritual motion can be understood as the deliberate emanation of divine will. When God creates, speaks, or intervenes, it occurs through the Logos, His active reason. For example, in Genesis 1:2, the *ruach* (spirit) of God "moved upon the face of the waters," demonstrating His active presence in shaping the cosmos. This spiritual motion, mediated by the Logos, underscores God's purposeful and effectual activity, occurring outside the limitations of time and space.

2. **The Logos as Active Reason**  

   The Logos is not merely the spoken word or an utterance; it embodies the mind of Theos, the thoughts and intentions behind His words. It is the instrument of divine reason, shaping and manifesting God’s will. This understanding aligns with John 1:1, where the Logos is depicted as being "with God" and as God’s active presence in creation. Through the Logos, spiritual motion becomes the means by which God's thoughts are conveyed telepathically, instantaneously reaching all of creation without delay or distortion.

3. **Eternal Present**  

   From God's perspective, time is an eternal present where all His actions and knowledge are complete and simultaneous. In this context, spiritual motion reflects the ongoing emanation of His nature—love, wisdom, and power—through the Logos. This constant outflow is not subject to progression or change but is the unceasing manifestation of divine essence. 

4. **Telepathic Motion and Universal Presence**  

   Spiritual motion, mediated by the Logos, enables telepathic communication between God and His creation. Psalm 33:9 illustrates this immediacy: "For He spoke, and it was done; He commanded, and it stood fast." The Logos conveys divine thoughts and intentions instantly across the universe, demonstrating that God's will is not confined by physical or temporal barriers. This telepathic motion reflects the universal and timeless presence of the Logos as the medium of God's active reason.

5. **Motion Within the Pleroma**  

   In the spiritual realm or *Pleroma*, spiritual motion involves the harmonious interactions and emanations of divine attributes through the Logos. This motion sustains both the natural universe and spiritual reality, reflecting the corporeal nature of Theos as the source of all existence. The Logos ensures the unbroken flow of divine energy and wisdom, orchestrating creation according to God’s eternal purpose.

### Aeon and the Unfolding of Divine Will  

Isaiah 57:15 describes God as inhabiting eternity (*olam* in Hebrew, or *aeon* in Greek), a term that transcends mere time to signify the fullness of divine presence. God's aeon represents His timeless plan of redemption, revealed through the Logos. Hebrews 11:3 affirms that "the ages" (*aeons*) were prepared by God's spoken word, indicating that these aeons emanate from His corporeal substance and reflect the structured manifestation of His will.

Although these aeons have beginnings and endings, they are contingent upon God's eternal thought, expressed through the Logos. They bridge the temporal framework of creation with God's timeless nature, unfolding His purpose in an orderly and intentional manner. As such, the aeons represent the intersection of God's transcendent will and the natural universe.

### Timelessness of Divine Thought  

God's thought, synonymous with His will, transcends the limitations of time and space. It is universal, timeless, and instantly manifest throughout His creation via the Logos. As the active reason of God, the Logos ensures that divine thought unfolds in perfect harmony with His eternal purpose. This timeless motion not only sustains creation but also reveals God's sovereignty and presence across all dimensions of existence.

### Conclusion  

Spiritual motion, mediated by the Logos, provides a profound understanding of how God interacts with creation beyond the constraints of physical time. The Logos, as the mind of Theos, represents the divine thoughts and intentions that shape and sustain the universe. Through the timeless and universal nature of spiritual motion, God’s will is manifest instantaneously, demonstrating His boundless power and presence. By understanding time in relation to spiritual motion and the Logos, we glimpse a timeless dimension where God's corporeal nature harmonizes with His transcendent will, revealing the unity of His purpose and the depth of His divine essence.

The Journey of Consciousness: The Path of the Aeons

The Journey of Consciousness: The Path of the Aeons

The Journey of Consciousness: The Path of the Aeons  

The ascent of consciousness toward the higher realms of the Pleroma is a transformative process that requires study, contemplation, and prayer. It is not the immortality of consciousness but its refinement and elevation through deliberate engagement with divine wisdom. This journey involves transcending the limitations of the carnal mind, the outward senses, and embracing the attributes of the aeons, the manifestations of divine realities.  

Central to this process is the concept of **telepathic communication** and **spiritual motion**, which connect consciousness to the divine mind. Telepathic communication is accomplished by the Logos, understood not merely as a spoken word or saying but as the active reason, thought, and intention of Theos/EL. The Logos serves as the medium through which divine wisdom, purpose, and will flow to humanity.  

**Telepathic Communication**  

Telepathic communication represents the instantaneous transmission of divine will and intention to the consciousness. Through this medium, the Logos—emanating from the corporeal substance of Theos—bridges the gap between the infinite and the finite. As the mind of Theos, the Logos conveys not only the spoken decrees of God but also the deeper, unspoken intentions that guide creation and spiritual growth.  

**Spiritual Motion**  

Spiritual motion further elucidates how God, as a corporeal being transcending linear time, interacts with creation. It is the dynamic activity of God's will and energy, operating beyond the constraints of physical laws. Unlike physical motion, which moves matter through space, spiritual motion represents the emanation of God's essence, shaping and sustaining creation.  

This dual framework of telepathic communication and spiritual motion allows for a deeper understanding of the transformative journey of consciousness as it aligns with the divine will and the aeons.  

---

### **The Steps of Consciousness Ascension**  

**Step 1: Sophia (Wisdom) and Theletus (Perfection)**  

The journey begins with a desire for Gnosis—a yearning for divine knowledge and self-improvement. It is marked by the recognition that material possessions and worldly pursuits are vanity and must be relinquished. This initial step demands introspection and a shift in priorities, fostering a commitment to spiritual growth.  

**Step 2: Ecclesiasticus (Son of the Church) and Macariotes (Blessedness)**  

Through communion with divine truth, the consciousness aligns itself with righteousness. This stage involves doing what is true and just, embracing the blessings that come from giving and receiving with sincerity. It is a step toward spiritual reciprocity and harmony with the divine will.  

**Step 3: Ainos (Praise) and Synesis (Discernment)**  

Here, consciousness awakens to the goodness of God, cultivating gratitude and reverence through praise. Discernment grows through the study of the Word and reflection on divine guidance. By seeking understanding, the individual aligns their thoughts and actions with divine truth, striving for righteousness and prayerful devotion.  

**Step 4: Metricos (Mother) and Agape (Love)**  

The consciousness begins to manifest love in its purest form—selfless, creative, and life-renewing. This stage signifies the power to nurture and to bring forth renewal, embodying the essence of resurrection. Love transforms the individual, fueling further ascent.  

**Step 5: Patricos (Father) and Elpis (Hope)**  

In this stage, consciousness takes on responsibility for protecting and cultivating a legacy that transcends the self. Hope inspires commitment to a future grounded in faith, enabling transcendence of personal limitations and alignment with divine purpose.  

**Step 6: Paracletus (Helper) and Pistis (Faith)**  

Faith becomes the foundation for building trust and reciprocity, both with others and with God. This stage emphasizes the necessity of mutual support and the role of faith as a catalyst for spiritual growth. It is a turning point where consciousness becomes anchored in divine assurance.  

---

### **Entering the Realm of the Divine**  

**Step 7: Monogenes (Originality) and Macaria (Happiness)**  

Consciousness begins to explore its true nature, discovering the unique creative potential endowed by God. This stage brings a sense of inner happiness, as the individual builds an inner compass guided by divine inspiration and authenticity.  

**Step 8: Acinetos (Immovable) and Syncrasis (Intercourse)**  

Through spiritual stability and communion with others, consciousness finds new possibilities and insights. By merging with the attributes of others, deeper understandings of self and divine purpose emerge, leading to transformative realizations.  

**Step 9: Autophyes (Self-Made) and Hedone (Pleasure)**  

Consciousness reaches a state of satisfaction through the fruits of its labor, recognizing that what it brings forth benefits not only itself but also others. This step reflects the balance between self-fulfillment and service to the collective.  

**Step 10: Ageratos (Eternal) and Henosis (Union)**  

True intimacy and unity are realized, unveiling the secret of eternal life through togetherness. Consciousness understands that immortality lies in the harmonious union with others and with the divine.  

**Step 11: Bythos (Depth) and Mixis (Interplay)**  

Infinite growth becomes possible through the deep exploration of self and the dynamic interactions with others of equal depth. This stage represents the ongoing interplay that stirs consciousness toward boundless understanding and divine connection.  

**Step 12: Anthropos (Mankind) and Ecclesia (Congregation)**  

The journey culminates in achieving cohesion between personal and collective being. Consciousness integrates body, mind, and spirit into a harmonious whole, finding balance within the community of believers. This final stage reflects the fulfillment of divine intention, as individual and collective consciousness merge in unity.  

---

Through these steps, the consciousness ascends to the heavenly places in Christ, aligning with the aeons and the fullness of God’s attributes. Telepathic communication and spiritual motion are vital elements of this journey, enabling a deeper connection to divine wisdom and purpose. It is a path not of immortality but of transformation, driven by prayer, study, and contemplation.

The Greek and Hebrew Alphabets in Relationship to Numbers

Biblical Numerology

or

The Meaning of Numbers in the Bible

**The Greek and Hebrew Alphabets in Relationship to Numbers**

Both the Hebrew and Greek alphabets possess an inherent connection to numbers, rooted in ancient alphanumerical systems such as gematria and isopsephy. These systems are significant because they assign numerical values to letters, allowing each letter to represent a number and each word or phrase to be associated with a specific numeric value. This practice was not only a practical means of expressing numbers but also a way to uncover hidden meanings within the texts. Understanding this relationship can provide a deeper insight into the spiritual and mystical dimensions of the Bible, particularly in texts like the Book of Revelation.

### The Hebrew Alphabet and Numbers

In the Hebrew language, every letter of the alphabet is assigned a specific numerical value. This system is known as gematria. It is an ancient method of deriving meanings from words based on their numerical values. In gematria, words with the same numerical value are considered to be connected in meaning or significance. Here’s a brief overview of how the Hebrew alphabet corresponds to numbers:

1. **Aleph (א)** – 1
2. **Bet (ב)** – 2
3. **Gimel (ג)** – 3
4. **Daled (ד)** – 4
5. **He (ה)** – 5
6. **Vav (ו)** – 6
7. **Zayin (ז)** – 7
8. **Chet (ח)** – 8
9. **Tet (ט)** – 9
10. **Yod (י)** – 10
11. **Kaf (כ)** – 20
12. **Lamed (ל)** – 30
13. **Mem (מ)** – 40
14. **Nun (נ)** – 50
15. **Samekh (ס)** – 60
16. **Ayin (ע)** – 70
17. **Peh (פ)** – 80
18. **Tzade (צ)** – 90
19. **Qof (ק)** – 100
20. **Resh (ר)** – 200
21. **Shin (ש)** – 300
22. **Tav (ת)** – 400

Using this system, Hebrew words can be analyzed by adding the values of their letters to uncover deeper meanings. For example, the Hebrew word for "life," **חיים (Chaim)**, has a numerical value of 68, derived from the values of the letters **Chet** (8) and **Yod** (10), adding to a total of 68. This kind of analysis has been used for centuries in Jewish mysticism, particularly within the tradition of Kabbalah, to gain insights into the divine and the hidden meanings of sacred texts.

### The Greek Alphabet and Numbers

Similarly, the Greek language, in which the New Testament was written, also employs an alphanumerical system known as isopsephy. In this system, each letter of the Greek alphabet corresponds to a numerical value, just like in Hebrew gematria. The values assigned to Greek letters are as follows:

1. **Alpha (Α, α)** – 1
2. **Beta (Β, β)** – 2
3. **Gamma (Γ, γ)** – 3
4. **Delta (Δ, δ)** – 4
5. **Epsilon (Ε, ε)** – 5
6. **Zeta (Ζ, ζ)** – 6
7. **Eta (Η, η)** – 8
8. **Theta (Θ, θ)** – 9
9. **Iota (Ι, ι)** – 10
10. **Kappa (Κ, κ)** – 20
11. **Lambda (Λ, λ)** – 30
12. **Mu (Μ, μ)** – 40
13. **Nu (Ν, ν)** – 50
14. **Xi (Ξ, ξ)** – 60
15. **Omicron (Ο, ο)** – 70
16. **Pi (Π, π)** – 80
17. **Rho (Ρ, ρ)** – 100
18. **Sigma (Σ, σ)** – 200
19. **Tau (Τ, τ)** – 300
20. **Upsilon (Υ, υ)** – 400
21. **Phi (Φ, φ)** – 500
22. **Chi (Χ, χ)** – 600
23. **Psi (Ψ, ψ)** – 700
24. **Omega (Ω, ω)** – 800

As with the Hebrew alphabet, the use of these values in Greek allowed for words and names to carry numerical significance. For example, in the Book of Revelation, the number 666 is often understood as the number of the Antichrist, derived from the Greek gematria of the name that it is associated with, such as **Neron Caesar** (Νερων Καίσαρ), where the sum of the values of the letters results in 666. This is an example of how isopsephy was used to ascribe deeper meanings to the names of people or entities in the biblical narrative.

### Spiritual Significance of Numbers

In both Hebrew and Greek, certain numbers are seen as possessing spiritual or symbolic meaning. The number **7**, for example, is significant in both traditions as a symbol of completion and perfection. In the Hebrew Bible, God created the world in six days and rested on the seventh, symbolizing the completion of creation. Similarly, in the New Testament, the number **7** appears repeatedly, such as in the seven days of creation or the seven churches in Revelation.

The number **12** is another important number, symbolizing divine order and governance, as seen in the twelve tribes of Israel and the twelve apostles of Jesus.

The use of gematria and isopsephy thus provides a way to explore the deeper, often hidden, meanings of words and names in the biblical text. While modern readers may be unfamiliar with these ancient practices, understanding them can enrich one’s study of the Bible, shedding light on the spiritual and mystical aspects embedded within the language itself.

Conclusion

The Greek and Hebrew alphabets’ relationship to numbers—through gematria and isopsephy—offers a fascinating dimension to biblical study. These systems show how each letter carries both a linguistic and numerical value, creating a bridge between language and spirituality. By understanding the alphanumerical systems of Hebrew and Greek, one can uncover hidden meanings within the Bible, deepening one’s connection to the sacred text and its divine message

The Meaning of Numbers

Gematria

or

The Meaning of Numbers in the Scriptures

Today, we are accustomed to writing numbers as 1, 2, 3, 4, 5, etc., using Hindu-Arabic numerals, which are easy to learn and enable calculations. However, in the texts of both the Old and New Testaments, numbers were written out in full as words. 

In the centuries before Christ, the Babylonians, Greeks, and later the Jews developed gematria systems for assigning numeric values to the letters of the alphabet. For example, in Hebrew, the letter **א** (Aleph) has a value of 1, and **ק** (Qof) has a value of 100. Similarly, in Greek, the letter **α** (Alpha) has a value of 1, and **ρ** (Rho) has a value of 100. This system continues throughout both alphabets, with each letter assigned a unique numeric value.

**Gematria** is the study of the numeric equivalents of Hebrew and Greek letters to uncover hidden meanings in words. In both Hebrew and Greek, there are only alphabetic characters, with no separate numeric symbols. Therefore, when a Hebrew writer wanted to represent a number, they would use the corresponding Hebrew letter. 

This practice extended beyond mere numerals; numbers were believed to have spiritual significance. For example, the number 7, represented by the letter **ז** (Zayin) in Hebrew, is often associated with spiritual completion and perfection, as seen in the creation narrative (Genesis 2:2), where God rested on the seventh day, marking the completion of His work.

In gematria, certain combinations of letters and numbers are thought to reveal deeper, often mystical meanings. For instance, the number 18, which is formed by the combination of the Hebrew letters **י** (Yod) and **ח** (Chet), symbolizing "life" (חיים, *Chaim*), carries the significance of vitality and divine favor. Similarly, the Greek number 666, derived from the letters **χ** (Chi), **ξ** (Xi), and **ς** (Sigma), represents incompleteness and corruption, often associated with the figure of the Antichrist in Revelation.

The study of gematria, or **isopsephy** (the Greek equivalent of gematria), opens a rich layer of spiritual insight in both languages. By examining the numerical values assigned to words, scholars and mystics alike have sought to unlock hidden dimensions of the sacred texts. Numbers, in this sense, are not just symbols of quantity, but also hold keys to understanding divine order and hidden truths about God's will and creation.

HOW GOD EMPLOYS NUMBERS IN THE HOLY BIBLE

No. 1
In both Hebrew (א, Aleph) and Greek (α, Alpha), the number 1 signifies the beginning and unity. Just as the number 1 is the foundation of all mathematics, so Yahweh is the beginning of all creation. As Scripture says in Isaiah 44:6, “I am the first, and I am the last; and beside me there is no God.” The number 1, representing God's oneness and unity, symbolizes the fundamental truth of the divine origin of all things.

No. 2
The number 2 (Hebrew: ב, Bet; Greek: β, Beta) signifies separation, opposition, or witness. In the creation narrative, God created the heavens and the earth (Genesis 1:1), separating the waters (Genesis 1:6-7). The number 2 can also represent testimony, as in Deuteronomy 19:15, “One witness shall not rise up against a man for any iniquity, or for any sin... at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.” It can represent the duality between flesh and spirit or between God and man.

No. 3
The number 3 (Hebrew: ג, Gimel; Greek: γ, Gamma) signifies divine perfection and completeness. It is the number of spiritual wholeness and the number of divine intervention. The number 3 is seen in the pattern of God’s action throughout Scripture, such as in Matthew 12:40, where Jesus says, "For as Jonah was three days and three nights in the belly of the whale, so shall the Son of man be three days and three nights in the heart of the earth."

No. 4
The number 4 (Hebrew: ד, Dalet; Greek: δ, Delta) represents creative work and organization, often referred to as the "world number" due to its connection with the four corners of the earth and the four seasons. Revelation 7:1 speaks of “four angels standing on the four corners of the earth,” indicating divine control over creation. It can symbolize completeness in earthly matters.

No. 5
The number 5 (Hebrew: ה, He; Greek: ε, Epsilon) is the number of grace, mercy, and the free gift of God. Ephesians 2:8 states, “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God.” The number 5 is often seen in connection with God’s favor, as in the five loaves Jesus used to feed the multitude (Matthew 14:17).

No. 6
The number 6 (Hebrew: ו, Vav; Greek: στ, Stigma) is often linked to flesh or imperfection, the number of man, created on the sixth day (Genesis 1:26-31). The number 6 reflects that which is incomplete or pertains to the natural, material world. It is also associated with toil and labor (Genesis 3:17-19).

No. 7
The number 7 (Hebrew: ז, Zayin; Greek: ζ, Zeta) is the second perfect number and represents spiritual perfection, completion, and covenant. Genesis 2:2 notes that God rested on the seventh day, marking the completion of creation. Seven also symbolizes the covenant with Israel (Leviticus 25:8-10), and it is often used to represent God’s seal in both the Old and New Testaments.

No. 8
The number 8 (Hebrew: ח, Chet; Greek: η, Eta) is the number of resurrection, a new beginning, and immortality. It represents new life, as exemplified in John 11:25-26, where Jesus says, “I am the resurrection and the life.” It is also connected with the new creation in Christ.

No. 9
The number 9 (Hebrew: ט, Tet; Greek: θ, Theta) represents finality and judgment, as seen in Romans 14:10, “For we shall all stand before the judgment seat of Christ.” Nine signifies the completion of a spiritual cycle and the impending finality of God's judgment.

No. 10
The number 10 (Hebrew: י, Yod; Greek: ι, Iota) is the third perfect number, symbolizing ordinal perfection and completeness in earthly matters. It represents the fullness of God’s will and order, as seen in the Ten Commandments (Exodus 20:1-17), a divine standard for moral life.

No. 11
The number 11 (Hebrew: כ, Kaf; Greek: κ, Kappa) is the number of disorganization and incompleteness. It signifies disorder or imperfection, as seen in the incomplete number of apostles before Matthias was chosen (Acts 1:15-26). Eleven represents a period of waiting or preparation before something is made complete.

No. 12
The number 12 (Hebrew: ל, Lamed; Greek: λ, Lambda) is the fourth perfect number, representing governmental perfection and the foundation of divine authority. The 12 tribes of Israel (Exodus 24:4) and the 12 apostles (Luke 6:13) represent divine order and the establishment of God’s rule.

No. 13
The number 13 (Hebrew: מ, Mem; Greek: μ, Mu) is often associated with rebellion and sin. It signifies the departure from God's order, as seen in the incident with the 13th generation, or the rebellion against God. Genesis 14:4 mentions the alliance of 13 kings in a rebellion against divine authority.

No. 14
The number 14 (Hebrew: נ, Nun; Greek: ν, Nu) is the double of 7, representing double spiritual benefits or the abundance of God's blessing. It is seen in the genealogy of Jesus, which divides into three sets of fourteen generations (Matthew 1:17), illustrating the fullness of divine providence.

No. 15
The number 15 (Hebrew: ס, Samekh; Greek: ξ, Xi) is the product of 3 x 5, representing the ultimate of grace or mercy. It signifies an overflow of God's mercy and divine favor.

No. 17
The number 17 (Hebrew: פ, Pe; Greek: ρ, Rho) is not a multiple of any smaller number and symbolizes the perfection of spiritual order. It is the combination of 10 (ordinal perfection) and 7 (spiritual perfection), indicating completeness in spiritual order and divine unity, as seen in Romans 8:35-39, where God's love is shown to be unshakable.

No. 19
The number 19 (Hebrew: צ, Tsade; Greek: σ, Sigma) is the combination of 10 (divine order) and 9 (judgment). It denotes divine order in connection with judgment, reflecting the balance between grace and the finality of divine justice.

No. 20
The number 20 (Hebrew: ק, Qof; Greek: τ, Tau) signifies expectancy. It is one short of the ultimate spiritual perfection, represented by 3 x 7. It anticipates the completion of God's work, as seen in the waiting periods in Scripture before divine action or revelation.

No. 21
The number 21 (Hebrew: ר, Resh; Greek: υ, Upsilon) represents the ultimate in spiritual perfection, the culmination of 3 x 7. It denotes divine completeness and is reflected in the 21 chapters of Revelation, depicting the fullness of God's victory over evil.

No. 22
The number 22 (Hebrew: ש, Shin; Greek: φ, Phi) is double 11, amplifying disorganization and incompleteness. It often signifies intensified rebellion or a period of judgment. In Revelation 22:13, it speaks of God's authority and the ultimate revelation.

No. 24
The number 24 (Hebrew: ת, Tav; Greek: χ, Chi) is double 12, representing spiritual and governmental perfection. It is related to the new Jerusalem, as seen in Revelation 21:12, where the city’s gates are named after the 12 tribes, and the city’s foundation is composed of 12 apostles.

No. 25 The number 25 (Hebrew: כ, Kaf; Greek: ε, Epsilon) carries the essence of the square of 5, representing mercy and grace. It symbolizes an overflowing of divine favor

No. 27
The number 27 (Hebrew: כ, Kaf; Greek: η, Eta) is the cube of 3, representing the ultimate completeness in spiritual and physical realms, reflecting perfection in divine order.

No. 28
The number 28 (Hebrew: ל, Lamed; Greek: λ, Lambda) is the product of 7 (spiritual perfection) and 4 (creation), signifying the completion of divine creation and spiritual harmony.

No. 29
The number 29 (Hebrew: מ, Mem; Greek: μ, Mu) is the product of 20 (expectancy) and 9 (judgment), signifying divine order connected with final judgment and the fulfillment of God’s plan.

No. 30
The number 30 (Hebrew: נ, Nun; Greek: ν, Nu) signifies perfection in divine order, reflecting the completeness of God’s governance in Luke 3:23.

No. 37 The number 37 (Greek: Λ, Lambda; Ζ, Zeta) is connected with the word of God, as in Luke 11:28, “Blessed are those who hear the word of God and obey it.”

No. 40
The number 40 (Hebrew: מ, Mem; Greek: μ, Mu) represents probation, trial, and chastisement. This number is connected with the 40 days and nights of the flood (Genesis 7:12) and Jesus’ 40 days in the wilderness (Matthew 4:2).

No. 70
The number 70 (Hebrew: נ, Nun; Greek: Π, Pi) signifies perfect spiritual order, as seen in Luke 10:1, where Jesus sends out 70 disciples to preach.

No. 153 ρνγʹקנ"ג
The number 153 is the gematria of “the sons of God,” as indicated by the 153 fish caught after Jesus’ resurrection (John 21:11).

No. 666 תשס"ו χξϛʹ
The number 666 represents the Antichrist, the numeric value of his name in Greek equivalent gematria. It is the number of incompleteness and corruption.

The gematria of the name "Jesus" in Greek results in 888.  In John 21:11, after the resurrection the disciples caught 153 fish. The word "fish" in Greek is '' which has a numerical equivalent of 1224, or 8 x 153.  Also, 153 people received a blessing from Jesus in the four gospels (not counting the 5000 and examples like that).

No. 144,000 : קמ"ד אלף ρνδʹ χιλιάδες

The number 144,000 is the product of 12 x 12, representing the fullness of God's people. It is a number that signifies divine completeness and the sealing of God’s faithful servants (Revelation 7:4).

The Corporeal Nature of the Deity: Spirit as Energy and Matter

 The Corporeal Nature of the Deity: Spirit as Energy and Matter

Yahweh declares to the ends of the earth, **“Look unto me, for I am EL, and none else”** (Isaiah 46:22). To Israel, He affirms, **“Ye are my witnesses, and my servant whom I have chosen, that ye may know and believe me, and understand that I, YAHWEH, am He; before me EL or Power has not been formed, nor after me shall be”** (Isaiah 43:10). This testimony equates EL with the Logos and Theos spoken of in John’s gospel, which states, **“All things were made by Him, and without Him was not anything made that was made”** (John 1:3). The Deity is the source of all wisdom and power, as written: **“For from Him and through Him and to Him are all things. To Him be the glory forever. Amen”** (Romans 11:36).

From these scriptures, we understand that the Deity possesses both body and parts. Paul declares that the resurrected Christ Jesus is the **“ἀπαύγασμα (apaugasma) of the glory, and χαρακτήρ (charakter) of the peculiar nature of the ὑποστάσεως (hypostaseos) or substance of the Theos”** (Hebrews 1:3). This identifies the glorified Jesus as partaking of the same corporeal, incorruptible substance as the Deity. The substance of the Deity is living, for **“the Father hath life in himself”** (John 5:26). This life is inherent, self-sustaining, and inseparable from His substance, which is incorruptible and eternal.

### Spirit as Energy and Matter

In modern scientific terms, the Deity’s substance can be understood as energy and matter unified, consistent with the principle expressed in Einstein’s equation, **E = mc²**. If energy and matter are interchangeable, then the incorruptible and living substance of the Deity is the ultimate manifestation of this principle. The Spirit—the creative and transformative power described in scripture—is not an abstract force but a corporeal, tangible energy. This energy is the essence of the Deity’s body, concentrated and materialized as light, heat, and life.

The Deity’s incorruptible substance is the focal center of all creation’s power. As the embodiment of energy, this substance emits light and heat, which are not merely metaphors but actual corporeal phenomena integral to the Deity’s nature. The heat represents the active, life-sustaining power of the Deity, while the light symbolizes His omnipresent glory and wisdom. These attributes are essential to life and existence, manifesting as a radiant, corporeal body too intense for human vision.  

The Deity’s radiant Spirit forms the atomic structure of all things, from celestial bodies to microscopic organisms. His incorruptible energy is the source of all existence, sustaining the cosmos with His life-giving power. This unity of Spirit, light, heat, and incorruptibility reveals the profound depth of the Deity’s nature—a corporeal and energetic being, the self-existing source of all life and power.

Thus, creation is not ex nihilo (from nothing) but ex Deo (from God). All things originate from the Deity’s incorruptible substance, a radiant body of light and heat, whose energy manifests as the tangible reality of the universe. This scientific and scriptural understanding affirms the corporeal, energetic nature of the Deity, whose Spirit is both the creator and sustainer of all things.

### Ezekiel's Vision and the Corporeal Deity

The vision of Ezekiel provides a profound glimpse into this radiant substance. He describes:  

**“Above the firmament that was over the heads of the four living ones was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was the likeness as the appearance of a man above upon it. I saw as the color of electrum, as the appearance of fire round about within it”** (Ezekiel 1:26-27).  

This vision reveals the corporeal nature of the Deity as a body of radiant energy, with fire and light emanating from His form. Similarly, Daniel describes the Ancient of Days as sitting upon a throne like fiery flames, with a stream of fire issuing forth (Daniel 7:9-10). In Revelation, John depicts **“lightnings, thunderings, and voices”** proceeding from the throne, emphasizing the energetic nature of the Deity’s presence (Revelation 4:5).

### Creation Ex Deo: The Scientific Perspective

Scripture teaches that all things proceed from the Deity, not from nothing. **“There is one Deity, the Father, ex ou (out of whom) are all things”** (1 Corinthians 8:6). This aligns with a scientific understanding of creation as a transformation of energy into matter. The Deity’s emanating Spirit, described as all-pervading energy, is the substratum of every existing thing, from stars to the smallest particles.

Modern physics recognizes that matter is energy in a condensed form. Thus, the Deity’s radiant Spirit—His corporeal energy—constitutes the building blocks of the universe. As scripture states, **“By His Spirit He garnished the heavens”** (Job 26:13). This Spirit is not an abstract essence but a tangible force, the fundamental energy that forms atoms, molecules, and all physical substances.

### Light and Heat as Manifestations of the Deity

Light and heat are intrinsic to the Deity’s substance. As radiant energy, they are both the source and sustainer of life. The Deity is described as dwelling in **“unapproachable light”** (1 Timothy 6:16) and as **“a consuming fire”** (Hebrews 12:29). These manifestations of light and heat reflect the corporeal reality of the Deity’s body—an eternal, incorruptible energy that radiates throughout creation.

Heat, in particular, symbolizes the dynamic, life-giving energy of the Deity. In scientific terms, heat is a transfer of energy, essential for sustaining life. Similarly, the heat of the Deity’s presence is the active force that upholds all creation. This energy is not merely spiritual but physical, permeating the universe as the essence of all matter and energy.

### The Deity as the Source of All

Such, then, is the Deity—Spirit, corporeal and emanating: corporeal in His own person; emanating thence into all the Elohim of His universe, in whom the emanating matter, by the fiat of the Divine Will, became fixed, organic, corporeal, and consubstantial with the Deity Himself. Thus, He is Eloah in chief; and **"without me,"** He saith, **"of Elohim there is none else"** (Isaiah 45:5), and **"without me there are no Elohim"** (Isaiah 44:6). Therefore, we find the phrase in הוּא אֱלֹהִים (Hu Elohim) "HE the Elohim"—He, the only Deity, by His Spirit, a multitude of mighty ones (Isaiah 45:18).

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Christian Kabbalah How the Greek Alphabet Represents Jesus Christ

Christian-Kabbalah-How-Greek-Alphabet Represents-Jesus-Christ

### **How the Greek Alphabet Represents Jesus Christ**

The Greek alphabet is deeply symbolic, and each letter can be seen as a representation of Jesus Christ, the Messiah. This perspective aligns with the view that Jesus is the human manifestation of God's Word (*Logos*), without implying pre-existence or Trinitarian concepts. Instead, each letter reveals aspects of Jesus' mission, character, and relationship with God and humanity.

#### **Alpha (Α, α) – The Beginning**

Jesus is described as "the author and finisher of our faith" (Hebrews 12:2). Alpha, the first letter, symbolizes Jesus as the foundation of God's plan for salvation—the "beginning" of the new creation in Christ (2 Corinthians 5:17).

#### **Beta (Β, β) – The House**

Beta is linked to the Hebrew letter *Bet*, meaning "house." Jesus is the builder of God's spiritual house (Hebrews 3:3-6) and the cornerstone of the temple of God (Ephesians 2:20).

#### **Gamma (Γ, γ) – The Bridge**

Gamma represents connection and support. Jesus is the mediator between God and humanity (1 Timothy 2:5), bridging the gap caused by sin.

#### **Delta (Δ, δ) – The Door**

Delta's triangular shape resembles an open doorway. Jesus declared, "I am the door; if anyone enters by me, he will be saved" (John 10:9), signifying the only way to access God's kingdom.

#### **Epsilon (Ε, ε) – Grace and Salvation**

Epsilon represents the number five, often associated with grace in Scripture. Jesus embodies God's grace, bringing salvation to humanity (Titus 2:11).

#### **Zeta (Ζ, ζ) – Life**

Zeta connects to *zoe*, the Greek word for life. Jesus proclaimed, "I am the way, the truth, and the life" (John 14:6), offering eternal life to those who believe in him.

#### **Eta (Η, η) – The Light**

Eta signifies radiance. Jesus is "the light of the world" (John 8:12), shining truth and hope into the darkness of sin.

#### **Theta (Θ, θ) – The Mark of God**

Theta resembles a circle with a cross, symbolizing divine authority and purpose. Jesus bore God's mark as the chosen Messiah and suffered on the cross to fulfill God's plan (Isaiah 53:4-5).

#### **Iota (Ι, ι) – The Hand of God**

Iota signifies the smallest measure, representing humility. Jesus came as a servant (Philippians 2:7) and worked the miracles of God with his hands (Matthew 14:19).

#### **Kappa (Κ, κ) – The Crown**

Kappa reflects kingship and victory. Jesus, as the Messiah, is crowned with glory and honor (Hebrews 2:9) and will reign as King of Kings (Revelation 19:16).

#### **Lambda (Λ, λ) – The Shepherd’s Staff**

Lambda is shaped like a staff, representing Jesus as the Good Shepherd who lays down his life for the sheep (John 10:11).

#### **Mu (Μ, μ) – The Water of Life**

Mu symbolizes flowing water. Jesus offers "living water" to quench spiritual thirst (John 4:10), representing the life-giving power of his teachings.

#### **Nu (Ν, ν) – Victory**

Nu reflects steadfastness and victory. Through his resurrection, Jesus triumphed over sin and death (1 Corinthians 15:57).

#### **Xi (Ξ, ξ) – Suffering**

Xi's jagged form suggests turmoil and suffering. Jesus endured suffering and rejection to accomplish God's will (Isaiah 53:3).

#### **Omicron (Ο, ο) – Wholeness**

Omicron represents completeness and unity. Jesus prayed for the unity of his followers, reflecting God's perfect plan (John 17:21-23).

#### **Pi (Π, π) – The Foundation**

Pi's form suggests a structure or support. Jesus is the foundation upon which the church is built (1 Corinthians 3:11).

#### **Rho (Ρ, ρ) – The King**

Rho is linked to rulership. Jesus, as the Messiah, fulfills the role of God's anointed King (Psalm 2:6-7).

#### **Sigma (Σ, σ/ς) – Salvation**

Sigma represents summation. Jesus completed God's plan of salvation, fulfilling the law and the prophets (Matthew 5:17).

#### **Tau (Τ, τ) – The Cross**

Tau is shaped like a cross, representing Jesus' sacrifice. Through the cross, Jesus reconciled humanity to God (Colossians 1:20).

#### **Upsilon (Υ, υ) – The Cup of Sacrifice**

Upsilon resembles a chalice, symbolizing Jesus' acceptance of the cup of suffering in Gethsemane (Matthew 26:39).

#### **Phi (Φ, φ) – The Vine**

Phi's circular form reflects growth and life. Jesus is the true vine, and believers are the branches (John 15:5).

#### **Chi (Χ, χ) – The Anointed One**

Chi is the first letter of *Christos* (Christ). Jesus is the Anointed One, chosen by God to bring salvation (Luke 4:18-21).

#### **Psi (Ψ, ψ) – The Spirit**

Psi symbolizes the human spirit and breath. Jesus, anointed by the Holy Spirit, gives spiritual life to humanity (John 20:22).

#### **Omega (Ω, ω) – The End**

Omega, the last letter, signifies completion. Jesus is the "finisher of our faith" (Hebrews 12:2) and will bring God's plan to its ultimate fulfillment (Revelation 22:13).

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Tartarus: A Metaphysical Perspective

Tartarus: A Metaphysical Perspective

Tartarus is a term found in various ancient texts, notably the Septuagint (LXX) and the New Testament, carrying a range of meanings and metaphysical implications. Its usage in these writings reveals both the material and symbolic nature of this underworld realm, shedding light on both its literal and metaphysical significance. By examining its occurrences in scripture and other religious writings, we can gain a deeper understanding of how Tartarus was perceived in the ancient world and how it functions in theological discourse.

In the Septuagint (LXX) translation of Job, Tartarus is mentioned twice in reference to the deep and abyss. In Job 40:15 (40:20, LXX), concerning Behemoth, we read: "And when he has gone up to a steep mountain, he causes joy to the quadrupeds in the deep [ἐν τῷ Ταρτάρῳ (‘in the tartarus’)]" (Job 40:15). Here, Tartarus refers to a low or deep place, indicating a symbolic location of darkness and depth, a place where things are submerged or hidden from sight. Similarly, in Job 41:31-32 (41:23-24, LXX), concerning Leviathan, it states: "He makes the deep boil like a brazen caldron; and he regards the sea as a pot of ointment, and the lowest part of the deep [τὸν Τάρταρον τῆς ἀβύσσου (‘the tartarus of the abyss’)] as a captive: he reckons the deep as his range" (Job 41:31-32). Again, Tartarus is associated with the lowest or most inaccessible part of the abyss, symbolizing a place of profound mystery, chaos, and power beyond human understanding. This connection suggests that Tartarus in this context is not only a literal place but also a symbolic representation of the forces that govern the unseen, chaotic depths of the world.

In 2 Peter 2:4, the word Tartarus appears in the Greek form tartaroo ("For if God did not spare angels when they sinned, but cast them into hell [τὰρτάρωσεν], putting them in gloomy dungeons to be held for judgment") (2 Peter 2:4). The term here is translated as "hell," but it refers specifically to a place of divine punishment reserved for the rebellious angels. This usage draws on Homeric mythology, where Tartarus is depicted as a sunless abyss, far beneath the Earth, where the Titans and other rebellious gods were imprisoned by Zeus. The apostle Peter employs this term to describe the fate of those angels who transgressed, emphasizing a place of confinement and awaiting judgment.

In 1 Enoch 20:1, the archangel Uriel is placed "in charge of the world and of Tartarus," signifying his role in overseeing not only the earthly realm but also the netherworld. "Tartarus" in this context is a realm under the control of divine beings, and its association with Uriel suggests that the place is not just a prison but also a locus of divine order.

The Gnostic texts also provide rich imagery surrounding Tartarus. In The Hypostasis of the Archons, the archangel Zoe (Life) breathes into the face of the rebellious Sakla (Yaldabaoth), and this angel binds him and casts him into "Tartaros below the abyss" (The Hypostasis of the Archons). Here, Tartarus is depicted as a cosmic prison for the divine rebel, a place of profound separation from the higher realms of light and knowledge. The notion of Tartarus as a realm beneath the abyss implies a metaphysical depth where souls or entities are separated from the divine source, representing a state of spiritual degradation and imprisonment.

Similarly, in The Book of Thomas the Contender, the savior speaks of one who will be "handed over to the ruler above who rules over all the powers as their king, and he will be cast from heaven down to the abyss, and he will be imprisoned in a narrow dark place." This narrow, dark place is described as the "great depth of Tartaros," symbolizing a state of profound separation from the divine, where the soul is trapped in a place of judgment, awaiting its ultimate fate (The Book of Thomas the Contender).

The Trimorphic Protennoia further elaborates on the nature of souls in Tartarus, stating: "I am the life of my Epinoia that dwells within every Power and every eternal movement... and every soul dwelling in Tartaros." Here, Tartaros is not only a physical realm but also a metaphysical state of spiritual imprisonment for souls who are detached from the divine Light. The soul in Tartarus is described as dwelling in sleep, an unconscious state from which it must awaken to return to the light and unity with the divine.

From a metaphysical perspective, Tartarus symbolizes not only a physical place of punishment but also a spiritual condition. It represents the depths of ignorance, rebellion, and separation from the divine source. In many texts, Tartarus is portrayed as a space where entities or souls are confined due to their actions, whether through transgression or spiritual blindness. The abyss or depth of Tartarus is not just a location but a state of being—spiritual darkness and alienation from divine wisdom and light. The metaphorical implications of Tartarus reflect the inner spiritual state of the soul: when one turns away from the divine or indulges in lower states of consciousness, they metaphorically descend into Tartarus. It is through spiritual awakening, as shown in various texts, that the soul can rise above this imprisonment and return to the light of knowledge and unity with the divine.

Thus, Tartarus, in its various ancient uses, conveys a profound metaphysical principle: the journey of the soul through light and darkness, imprisonment and liberation, reflecting the deeper spiritual realities of punishment, redemption, and the restoration of divine harmony.

bara Elohim

 The phrase *bara Elohim*—translated as "powers He (EL) created" or "Mighty Ones He (EL) created"—expresses a profound mystery within the realms of Christian Kabbalah and Valentinian Gnosticism. This phrase reveals a process by which EL, the Supreme Being, produces or emanates the Elohim as extensions of His power and corporeal substance. EL is not simply a distant, impersonal force but a tangible, corporeal intelligence that emanates a multitude of powers, known collectively as the *Elohim Shaddai*, who enact His will throughout creation.

In this framework, the creation of the Elohim is more than a mere act of divine will; it is a transmission of essence. Proverbs 8:22 offers insight, stating that Yahweh “produced” wisdom at the beginning of His way. This “production” reflects a process of bringing forth, where EL, through a form of emanation, transmits His substance into these powers, the Elohim. This emanation aligns with the concept in Christian Kabbalah that creation is *ex deo*, or “out of God,” where the Elohim emerge as extensions of EL’s own being, infused with His attributes and might.

The Hebrew phrase *ruach Elohim*, translated as “the Spirit of Elohim,” expands this notion by signifying a principle that emanates from EL and acts upon creation. In Genesis 1:2, the *ruach Elohim* is described as “moving” or “brooding” over the waters, with the Hebrew word *rachaf* evoking the image of a mother hen nurturing her offspring. This brooding principle represents a dynamic, nurturing force that infuses creation with life and potential. It encompasses and penetrates the primordial waters, understood as the primal material of creation. In Christian Kabbalistic thought, this brooding *ruach* not only rests upon the waters but permeates their very substance, reaching into every atom, proton, neutron, and electron, setting the stage for the unfolding of creation.

The act of brooding signifies more than simple motion; it is an empowerment process. The *ruach Elohim*, emanating from EL, prepares and vitalizes the cosmos, awaiting the command of the Mighty Ones—the Elohim—to begin the work of creation. This brooding spirit is the active force of EL’s wisdom, or *Heavenly Wisdom*, which serves as the means through which the Elohim enact divine will. Psalm 104:30 supports this, declaring, “He sends forth His spirit; they are created.” The Elohim, empowered by this spirit, become the agents of creation, infusing the universe with the divine order and structure.

In Job 33:4, Job speaks of this relationship, saying, “The Spirit of God (ruach of EL) has made me, and the breath (nishmah) of the Mighty Ones (Shaddai) has given me life.” Here, *Shaddai*, or the Mighty Ones, is synonymous with the Elohim. The *ruach of EL* functions as the creative and life-giving force, while the *nishmah* or breath of Shaddai conveys vitality and essence. This divine breath emanates directly from EL, embedding His life-force within creation. The *Elohim Shaddai*, empowered by EL, are therefore more than mere beings; they are the divine energies that actualize EL’s intentions in the cosmos.

In both Christian Kabbalah and Valentinian Gnosticism, emanation is a fundamental concept. The supreme Being, EL, embodies a boundless power that flows outward, producing entities reflective of His nature. In the Valentinian tradition, these entities are often described as aspects of the divine fullness, or *Pleroma*, a term that denotes the totality of divine attributes emanating from the highest God. However, Christian Kabbalah emphasizes the corporeality of these emanations, viewing the *Elohim* not as abstract, distant powers, but as tangible extensions of EL’s corporeal substance. EL is thus both the origin and sustainer of the Elohim, who serve as the instruments of His will within creation.

When we consider the *Spirit of EL*—a term that conveys power, strength, and might—we glimpse an emanation that is both creative and sustaining. The *ruach of EL* is not a separate entity but a powerful force that flows from EL, endowing the *Elohim* with the capability to manifest His purposes. In 1 Corinthians 8:6, Paul emphasizes this, stating, “from whom are all things,” affirming that all of creation originates from the one, corporeal intelligence of EL. This divine fountain of omnipotence is described in 1 Timothy 6:16 as an “unapproachable light,” a glowing center of power that radiates life and wisdom. EL, then, is the sole corporeal being with absolute intelligence, and all other beings and powers derive their essence from Him.

*Bara Elohim*—"powers He created"—encapsulates this vision of creation as an emanation from the all-encompassing source, EL. The *Elohim* are not separate, autonomous deities but are vessels of EL’s own power, continually sustained and empowered by His spirit. Through this brooding and empowering relationship, we come to see creation not as an event in the distant past but as an ongoing act of emanation. The *Elohim Shaddai*, acting in concert with EL’s will, reveal a universe sustained by a unified source, where every action and creation flows from EL’s corporeal intelligence.

The Christ left Jesus On The Cross The Gospel of Philip

The Christ left Jesus 

On The Cross

“My God, my God, why, lord, have you forsaken me?” He spoke these words on the cross, for he had departed from that place. The Gospel of Philip

My God, my God, why, lord, have you forsaken me?” He spoke these words on the cross, for he had departed from that place. The Gospel of Philip

“My God, my God, why, lord, have you forsaken me?” (Jesus felt the removal of the Holy Spirit ) He spoke these words on the cross, for he (The Father the Logos) had departed from that place (Jesus on the cross).

Christ, the Word, who “in the beginning laid the foundations of the earth,” Hebrews 1:10 therefore pre-existed before the birth of “the body prepared” of the substance of Mary, and which lay dead in the tomb. That body named Jesus, had no existence until developed by the Christ-Power. Federally, indeed, it pre-existed in the loins of Abraham and in Adam, as Levi was in Abraham, and we in Adam, before birth; but not otherwise. (On the Nature of Christ February 22nd, 1867)

Here there is a difference between Jesus and the logos that anointing spirit which is the Father

The pre-existent Christ, or Deity, was not the less Deity because he veiled himself in flesh, in our “sinful flesh,” or “sin’s flesh,” and styled himself JESUS, or he who shall be Saviour. Jesus Christ in the day of his weakness, had two natures —the one, DEITY; the other, MAN—the Eternal Christ-Power veiled in, and manifested through the flesh created from the ground; which flesh had wilfully transgressed the Divine Law, the penalty of which sent it back into the dust from whence it came. This is Jesus Christ the true Deity, whom to know is life eternal. (On the Nature of Christ February 22nd, 1867)

The spirit descended upon him in bodily shape at his baptism in the Jordan, and took possession of him. This was the anointing which constituted him Christ (or the anointed), and which gave him the superhuman powers of which he showed himself possessed. (Christendom Asray Robert Roberts)

Jesus, who in his discourses, always maintained the distinction between what he called “mine own self” and “the Father Himself” who dwelt in him by His spirit. “The Son,” said he, “can do nothing of himself,” and this he repeated in the same discourse, saying, “I can of mine own self do nothing.” He refers all the doctrine taught, and all the miracles performed, to the Father whose emanating spirit rested upon him and filled him. If this be remembered, it will make the “hard sayings” of his teaching easy to be understood.

Now, Jesus was one and the Father was another . . . it is written in the law of Moses, that the testimony of two men is credible—I am one that bear witness of myself, and the Father who sent me (the other witness). He beareth witness of me.—(Jno. 5:30; 7:16; 8:17, 18.) Here, then, are two persons. The Father Himself being Deity or power, but when associated with the Son of Man, who when so associated was powerful—anointed with the Holy Spirit and with power—He was (EL Eloahh) strength of power that is power of the Powerful One, the power by mediation manifested; the power being one and the medium of manifestation another Powerful One (Eloahh). (Phanerosis by Dr. John Thomas) 

My Power (EL), my Power (EL), why hast Thou forsaken me? why art thou so far from helping me, and from the words of my roaring?' My Power (my EL), 'why hast thou forsaken me? 'O my God, I cry in the daytime, but thou' (answereth) 'not:' (not hearest not, we can see that in verse 21, thou hearest). 'In the daytime thou answereth not' (at that time). And in verse 6 he says, 'I am a worm, and no man' (the man 'ish', no great man) 'a reproach of men' (the Adam) 'and despised of the people' (Isaiah 53 - 'despised and rejected of men') 

The anointing spirit forsook Jesus when he cried out upon the cross, "My Power (EL), my Power (EL), why hast Thou forsaken me?" Jesus felt the removal of the Holy Spirit. The out-flowing power by which he had taught and worked was withdrawn from him for some time before he died. The Spirit no longer rested upon him, yet he continued to live as other men. In process of time he expired. He was now, like the Veil of the Temple, "rent in twain." It was no longer affirmable that "I and the Father are one"; but that "I and the Father are twain"; for the Father was no longer in him, nor he in the Father. In the tomb of Joseph of Arimathea, the body was in the condition predicted in Psalm 38: "Yahweh's arrows stuck fast in it, and His hand pressed it sore. There was no soundness in the flesh; its wounds stank; and its loins were filled with a loathsome disease; feeble and sore broken, his lovers and friends stood aloof from His stroke, which had consumed him, and laid him low in a horrible pit." This was the death state of the Cherub. (Phanerosis by Dr. John Thomas) 

But, Jesus also said “ Father, into your hands I commend my spirit! ”. It could also, be seen, that Jesus did participate in returning His Spirit ( Sophia, Wisdom, The Holy Spirit ) back to His Father, into " The Pleroma " from where She (Sophia) originally came from. By this statement, He manifested Himself, that His Spirit was "The Elect", "The Anointing Spirit". The Gnostic Redeemer of Souls that did fell, by non fault of their own, into the pit ( matter ).


Extracts from the Works of Theodotus

And he died at the departure of the Spirit which had descended upon him in the Jordan, not that it became separate but was withdrawn in order that death might also operate on him, since how did the body die when life was present in him? For in that way death would have prevailed over the Saviour himself, which is absurd. But death was out-generalled by guile. For when the body died and death seized it, the Saviour sent forth the ray of power which had come upon him and destroyed death and raised up the mortal body which had put off passion. In this way, therefore, the psychic elements are raised and are saved, but the spiritual natures which believe receive a salvation superior to theirs, having received their souls as “wedding garments.”