What is the Syzygy in Gnostic theology?
or
Syzygy the Gender of the Aeons
### Syzygy: An Integral Concept in Valentinian and Gnostic Theology
The term "syzygy" plays a significant role in Valentinian theology, referring to pairs of complementary Aeons that emanate from God. These pairs, often described as male-female, embody harmonious qualities that together form the state of fullness known as the *Pleroma*. This idea illustrates a central Gnostic theme: wholeness achieved through unity.
In Gnostic cosmology, each syzygy consists of a male-named Aeon representing form and a female-named Aeon symbolizing substance. These pairs are not merely symbolic; they reflect the underlying structure of divine reality, where balance and union are essential principles.
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### Syzygy in the Greek Language
The word *syzygy* originates from the Greek σύζυγος (*sýzygos*), which means "mate" or "yoked together." It comes from the root words **σύν** (*sýn*, meaning "together") and **ζυγός** (*zugós*, meaning "yoke" or "pair"), ultimately derived from the Proto-Indo-European root *yewg-* meaning "to join or tie together."
---
### Biblical Usage
The term σύζυγος (*sýzygos*) appears once in the Greek New Testament, in Philippians 4:3:
> "Yes, I ask you also, true yokefellow (*σύζυγε*), help these women who have labored side by side with me in the gospel together with Clement and the rest of my fellow workers, whose names are in the book of life."
There is some debate about whether *σύζυγος* here refers to a specific person (possibly named Synzygus) or is simply a general term for a colleague or companion in ministry. Thayer's Greek Lexicon and other sources suggest that it may be a title or a proper name, as Paul often plays on names to convey deeper meanings.
---
### Related Terms in the Septuagint and New Testament
The verb συζεύγνυμι (*syzeúgnymi*), meaning "to yoke together" or "to join," is closely related to *sýzygos*. This verb appears four times in the Bible:
1. **Ezekiel 1:11 (LXX)** – Describing the wings of cherubim joined together:
> "Each had two wings expanded adjoining (*συζευγμέναι*) each other, and two wings covering their bodies."
2. **Ezekiel 1:23 (LXX)** –
> "Their wings, expanded below the firmament, flapped one against another (*συζευγμέναι*), and each had a pair covering their bodies."
3. **Matthew 19:6** –
> "Therefore, what God has joined together (*συνέζευξεν*), let no one separate."
4. **Mark 10:9** –
> "What therefore God has joined together (*συνέζευξεν*), let no man separate."
In both the Septuagint and New Testament, *syzeúgnymi* often refers to a divinely established union, particularly in marriage.
---
### Etymology and Theological Implications
The Greek term σύζυγος and its related forms carry the idea of union, partnership, and mutual dependence. In the context of Valentinian theology, syzygies represent the unity of divine principles and the restoration of harmony within the Pleroma. The concept resonates with the biblical portrayal of marriage, where two individuals are joined as one by God for a higher purpose.
This idea finds further theological expression in Valentinian thought, where the human aspiration for gnosis involves the reunion of the fragmented self with its divine counterpart. Syzygy thus becomes a symbol of both cosmic and personal restoration, a movement from separation and deficiency to completeness and fullness within the divine order.
### The Biblical Use of Syzygy
The concept of *syzygy* or "pairing" is present in both scripture and Gnostic thought. While Valentinian theology uses syzygies to describe the harmonious male-female Aeon pairs within the *Pleroma*, the Bible also reflects symbolic and literal instances of divinely ordained pairs, yoked unions, and dual representations.
---
### New Testament Usage
1. **Matthew 19:6**
> "Wherefore they are no more twain, but one flesh. What therefore God hath joined together (*συνέζευξεν*, 4801), let not man put asunder."
2. **Mark 10:9**
> "What therefore God hath joined together (*συνέζευξεν*, 4801), let not man put asunder."
In both verses, the Greek word *συζεύγνυμι* (*syzeúgnymi*, 4801) is used, meaning "to yoke together." These passages refer to the marriage union, where two individuals are joined by God as "one flesh." This illustrates the divine intention for harmony and unity within human relationships.
---
### Philippians 4:3
> "And I intreat thee also, true yokefellow (*σύζυγε*, 4805), help those women which laboured with me in the gospel, with Clement also, and with other my fellow labourers, whose names are in the book of life."
The term *σύζυγε* (*sýzyge*) here is often debated. Some scholars believe Paul was addressing a specific individual named Syzygus, urging him to fulfill his role as a "true yokefellow" in reconciling Euodia and Syntyche. Others interpret it as a general term, appealing to any trusted companion in the church.
Paul’s use of this term reflects a theological and social call for unity, partnership, and reconciliation—concepts central to both biblical teachings and Gnostic syzygy symbolism.
---
### Twosomes in Scripture
The concept of syzygy is further illustrated by notable pairs in the Bible, representing themes of harmony, conflict, or divine purpose:
- **Adam and Eve:** The first human pair, symbolizing creation and partnership.
- **Cain and Abel:** Representing sin and righteousness.
- **Abraham and Sarah:** Symbolizing the covenant and faith.
- **David and Jonathan:** An example of deep spiritual friendship.
- **Samson and Delilah:** A story of strength and betrayal.
- **Solomon and the Queen of Sheba:** Wisdom and admiration.
- **Jacob and Esau:** Sibling rivalry and reconciliation.
- **Mary and Martha:** Faith and service.
- **Moses and Aaron:** Leadership and priesthood.
- **Sodom and Gomorrah:** Dual cities representing judgment.
- **Urim and Thummim:** Divine guidance through paired objects.
---
### Ezekiel's Vision
In Ezekiel 1:10-11, the prophet describes the four living creatures with pairs of wings:
> "Their wings were spread upward; each had two wings touching the wing of another, and two wings covering their bodies."
This imagery of paired wings and living creatures parallels the Valentinian notion of primal syzygies in the emanations from the Monad, as described in the *Valentinian Exposition*. The cherubim, with their paired wings and harmonious configuration, symbolize the divine fullness (*Pleroma*) and balance within creation.
---
### Conclusion
The Bible’s use of symbolic pairs and yoked unions mirrors the Valentinian understanding of syzygies as representations of divine harmony and balance. Whether through marital unity, spiritual companionship, or prophetic visions, the scriptural concept of *syzygy* emphasizes partnership, reconciliation, and the restoration of completeness through divine purpose.
### Personal Angels and Syzygy
The concept of *syzygos* in ancient thought often extends beyond mere companionship or earthly partnership. In certain interpretations, it symbolizes a mystical union between an individual and a personal angel, divine twin, or heavenly counterpart. This idea resonates with elements of both biblical and Gnostic traditions.
---
### Biblical Evidence for Personal Angels
1. **Acts 12:14-15**
> "And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.
And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, *It is his angel.*"
In this passage, the early disciples assumed that Peter's guardian angel, rather than Peter himself, was at the gate. This implies a belief in the existence of personal angels who closely resemble and represent the individual.
2. **Matthew 18:10**
> "Take heed that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven."
Jesus here affirms that individuals, especially children, are watched over by angels who dwell in the divine presence.
3. **Psalm 34:7**
> "The angel of the Lord encamps around those who fear Him, and He delivers them."
This suggests the protective role of angels assigned to believers.
4. **Hebrews 1:14**
> "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?"
This reinforces the idea of angels as divine helpers, closely connected to individuals on their spiritual journey.
---
### Syzygy and the Divine Twin
In Gnostic texts, the concept of a personal angel as one's *double* or divine self is particularly emphasized.
- **The Gospel of Thomas, Saying 108**
> "Jesus said, 'Whoever drinks from my mouth will become like me; I, too, will become that person, and to that person the obscure things will be shown forth.'"
This saying suggests a mystical unity between the individual and Christ, symbolizing a deeper reunion with one's divine counterpart or higher self.
- In Valentinian thought, the syzygy represents a pairing that restores wholeness. Each person may metaphorically "rejoin" with their divine counterpart or angel, achieving completeness and spiritual harmony.
---
### Mystical Reflection: The Personal Angel as a Divine Mirror
The idea of a personal angel as a "divine reflection" aligns with the syzygy motif. The angel is seen as the individual's divine double, representing their true spiritual nature beyond worldly limitations. This mirrors the Valentinian aim of gnosis: to reunite with one's higher, divine aspect and thereby dissolve the illusion of separation.
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### Conclusion
The concept of personal angels in biblical and mystical traditions illustrates the divine connection between individuals and the heavenly realm. Whether as protectors, guides, or reflections of one's spiritual self, these angels play a central role in both scriptural narratives and Gnostic interpretations, embodying the principle of syzygy and the restoration of spiritual unity.
### Male-Female Symbolism in Gnostic Thought and Scripture
In certain Gnostic traditions and biblical texts, male and female symbolism is often used to represent deeper spiritual principles, with the female aspect sometimes symbolizing sin or the fallen state, and the male representing salvation, purity, and spiritual transformation. This symbolism is deeply tied to concepts of duality, transformation, and the purification of the soul.
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### Female as Symbol of Sin and Destruction
1. **James 3:15 (Rotherham’s Emphasized Bible)**
> "This wisdom is not one from above coming down, but is earthly, born of the soul, demoniacal."
In this verse, the "earthly wisdom" is associated with a lower, more base nature—symbolized by a female principle. The Gnostic tradition often viewed earthly wisdom, or materialistic knowledge, as rooted in a fallen state of existence, which contrasts with the higher, spiritual wisdom that leads to salvation.
2. **James 1:13-15**
> "Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death."
This passage metaphorically ties "lust" and "sin" to a female principle, wherein lust "conceives" sin, which in turn leads to death. The female principle is depicted as the agent of birth to sin, echoing the theme of temptation and the fall from virtue.
3. **Psalm 7:14**
> "Look! There is one that is pregnant with what is hurtful, And he has conceived trouble and is bound to give birth to falsehood."
In this psalm, the imagery of pregnancy and childbirth is used to describe the unfolding of sinful, destructive actions. This aligns with the Gnostic view of the female as a symbol of materiality and the entrapment of the soul in worldly desires.
4. **The Teachings of Silvanus**
> "If you mix yourself, you will acquire the three parts as you fall from virtue into inferiority. Live according to the Mind. Do not think about things pertaining to the flesh. Acquire strength, for the mind is strong. If you fall from this other, you have become male-female. And if you cast out of yourself the substance of the mind, which is thought, you have cut off the male part, and turned yourself to the female part alone."
Here, the "female part" is associated with the physical or fleshly desires, while the "male part" symbolizes the rational, higher state of being. The text emphasizes the need to transcend the "female" principle (symbolizing the lower desires) and focus on the "male" (higher mind) for spiritual ascension.
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### Male as Symbol of Salvation and Spiritual Purity
1. **Revelation 14:4**
> "These are the ones who have not been defiled with women, for they are virgins. They follow the Lamb wherever He goes. They have been redeemed from among men as firstfruits to God and to the Lamb."
This passage contrasts the virgins who have not been "defiled with women" (symbolizing spiritual purity) with those who follow the Lamb (Christ). The male virgins represent those who have transcended worldly temptations and the "female" principle of sin, focusing solely on the spiritual path.
2. **The Gospel of Thomas, Saying 114**
> "Simon Peter said to them, 'Mary should leave us, for females are not worthy of life.' Jesus said, 'See, I am going to attract her to make her male so that she too might become a living spirit that resembles you males. For every female (element) that makes itself male will enter the kingdom of heaven.'"
In this saying, Jesus transforms Mary into a male figure, symbolizing the purification of the soul. The transformation signifies the soul's ascension, transcending the physical and lower nature (represented by the female) to become spiritually enlightened (represented by the male). This teaching illustrates the Gnostic belief in the necessity of spiritual purification and transformation to achieve salvation.
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### Conclusion: The Symbolism of Male and Female in Gnostic and Biblical Thought
In these texts, the female principle is often associated with sin, temptation, and the physical or material world, while the male principle symbolizes salvation, spiritual purity, and the ascent to higher consciousness. In Gnostic thought, this duality is not about literal gender but about the internal struggle between the lower, more earthly desires and the higher, divine aspirations. The transformation of the soul, depicted as making the "female" become "male," represents the shedding of worldly attachments and the elevation of the soul to a higher, spiritual state.
### Gender of the Aeons in the Pleroma in Valentinian Cosmology
In Valentinian thought, the concept of the **Pleroma** (Greek for "fullness" or "completion") is essential in understanding the divine emanations, the **Aeons**. The Aeons are divine beings or attributes that emanate from the ultimate source, the **One** or **Monad**. These Aeons exist in male/female pairs, called **syzygies** (from Greek *syzygos*, meaning "joined together"). Each pair of Aeons embodies a balance of divine attributes, with the male aspect often representing the conceptual, rational, or active principle, while the female aspect represents the form, wisdom, or manifest aspect.
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### 1. **The Structure of the Pleroma and the Gendered Aeons**
In Valentinian cosmology, the **Pleroma** consists of various syzygies that represent the fullness of the divine. The Pleroma begins with four foundational pairs, each consisting of a male and female Aeon:
- **Depth and Silence**: These represent the unknowable, transcendent nature of God. Depth is often seen as the male aspect, while Silence is the female counterpart, symbolizing the unspoken or unmanifested.
- **Mind and Truth**: Mind (Nous) represents the divine intellect or consciousness (male), while Truth (Aletheia) represents the revealed or manifest truth of the divine (female).
- **Word and Life**: Word (Logos) is the active principle, the thought or reason of God (male), and Life (Zoe) is the expression of that life, often equated with Sophia or divine wisdom (female).
- **Humanity and Church**: Humanity (Anthropos) represents the archetypal human being, the reflection of the divine mind, while Church (Ekklesia) represents the spiritual community, the body of the elect that is united with the divine through the Aeons.
These pairs form the basis for the emanation of further Aeons, making the total number of Aeons in the Valentinian system thirty, distributed in male-female syzygies. The male aspects are often associated with **thought**, **concept**, and **reason**, while the female aspects are associated with **form**, **manifestation**, and **wisdom**.
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### 2. **The Process of Procreation in the Pleroma**
In Valentinianism, **procreation** is not just a physical act but a spiritual process by which divine emanations come into being. The **Aeons** are often described as "begetting" or "giving birth" to new Aeons in a process that reflects the divine nature of the **Father**. This is depicted in texts such as the *Tripartite Tractate* and the *Valentinian Exposition*:
- **Procreation** in the Pleroma is viewed as a continuous emanation of divine attributes. The Father, often symbolized by the **Uncreated One**, gives birth to the Aeons, and each new emanation is a reflection of both the male and female principles.
- The **Church** is also part of this procreative process, often described as the "fullness" or "Pleroma" of Christ. In this sense, the Church is considered to be one of the primary Aeons or emanations, reflecting the unity of the divine with the elect (the redeemed souls).
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### 3. **Male/Female Syzygies and Their Roles in Creation**
The **male and female aspects** of the Aeons play complementary roles in creation. The male principle (e.g., Logos, Anthropos, Mind) is the **thought** or **conceptual** aspect of the divine, while the female principle (e.g., Zoe, Ecclesia, Truth) represents the **manifestation** or **form** of those concepts. The dynamic between these paired aspects reflects the interplay between the unmanifested divine and its outward expression.
For example:
- **Logos and Zoe**: Logos, the divine Word, is the expression of the divine will, while Zoe, Life, is the actualization of that Word, the manifestation of life itself. This relationship reflects the idea that thought and action, concept and manifestation, are inseparable in the divine.
- **Anthropos and Ecclesia**: Anthropos, the divine prototype of humanity, is paired with Ecclesia, the Church, which represents the collective of the elect. Anthropos reflects the divine image in humanity, while Ecclesia embodies the spiritual community that is united with the divine.
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### 4. **The Role of the Aeons in the Prologue of John**
The Valentinian understanding of the Aeons can be closely linked to the Prologue of the **Gospel of John** (John 1:1-4):
- **Logos** (the Word) is equated with the divine principle that brings all things into being. This is seen as the male aspect of the divine, the rational thought or consciousness.
- **Zoe** (Life) is closely tied to Logos in the creation of all things, and in Valentinian terms, Zoe represents the feminine aspect, the expression of the divine life that flows from the Logos. Life is described as the light of humanity, specifically the elect, showing the intimate relationship between the divine Word and the Church.
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### 5. **The Valentinian Understanding of Gender and Salvation**
Valentinian texts also include teachings on the **transformation** of the soul, often using male/female symbolism to describe the process of **spiritual ascent**:
- In **Gospel of Thomas** Saying 114, Jesus says that a woman must "become male" in order to enter the Kingdom of Heaven, symbolizing the soul's transcendence of the physical and the feminine principle (associated with sin and materiality).
- The idea is not about literal gender but about the **spiritual transformation** of the soul, which moves from a state of material entrapment (symbolized by the female) to a state of spiritual enlightenment and purity (symbolized by the male).
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### Conclusion: The Gendered Aeons and Spiritual Transformation
In Valentinian cosmology, the gendered Aeons reflect a divine balance of thought and form, male and female, and act as a model for the soul's journey. The syzygies are not simply dualistic but represent the unity and interconnectedness of the divine attributes, both masculine and feminine. The balance of these principles within the Pleroma forms the spiritual foundation for the Valentinian understanding of creation, redemption, and the soul's eventual return to the divine.
Syzygies in Valentinian Thought
The concept of the syzygy, or pair, holds a central place in Valentinian thought. A syzygy represents the harmonious pairing of complementary Aeons, forming a state of fullness, known as the *Pleroma*. This realm embodies divine wholeness and completion. Each pair in Valentinian cosmology is understood as a union of male and female qualities, where the male corresponds to form and the female to substance.
#### The Primary Syzygies
At the core of Valentinian cosmology are four foundational syzygies that describe different aspects of God:
1. **Depth (Bythos) and Silence (Sige)**: This syzygy represents the unknowable God, beyond all comprehension and form.
2. **Mind (Nous) and Truth (Aletheia)**: This pair embodies the comprehensible God, revealing divine intellect and certainty.
3. **Word (Logos) and Life (Zoe)**: These Aeons signify the active God, through whom creation and sustenance emerge.
4. **Humanity (Anthropos) and Church (Ecclesia)**: This syzygy represents the immanent God present in human experience and spiritual community.
In these pairs, Depth, Mind, Word, and Humanity correspond to the "male" aspects of divinity, while Silence, Truth, Life, and Church represent the "female" aspects. From these primary pairs, a process of emanation generates eleven additional syzygies, resulting in a total of fifteen pairs, or thirty Aeons. Together, these Aeons form the Pleroma, the divine realm of completion.
#### Separation and Deficiency
The harmonious unity of the Pleroma was disrupted through the actions of Sophia, whose desire for independent knowledge led to a state of separation and deficiency (*hysterema*). This deficiency created the illusion of a fragmented world, characterized by ignorance and division. Within this lower realm, the perception of opposites—such as male and female, light and darkness, or life and death—emerges.
However, Valentinian thought emphasizes that these distinctions are illusory. The *Gospel of Philip* (53:14-23) illustrates this point:
> "Light and darkness, life and death, right and left are mutually dependent; it is impossible for them to separate. Accordingly the 'good' are not good, the 'bad' are not bad, 'life' is not life, 'death' is not death."
This passage highlights the inseparable and interdependent nature of perceived opposites, stressing that their division is an illusion born of ignorance.
#### Restoration Through Gnosis
Valentinianism teaches that every human possesses a divine seed, or pneuma, which must be reunited with its heavenly counterpart or angelic syzygy. This process of reunification, achieved through gnosis, dissolves the illusion of separation and restores the individual to wholeness within the Pleroma. Gnosis, in this context, is both knowledge of God and the restoration of unity.
According to the *Gospel of Truth* (24:27–25:6), this restoration is likened to the vanishing of darkness when light appears:
> "Inasmuch as the deficiency came into being because the Father was not known, from the moment the Father is known the deficiency will not exist. As with a person's ignorance—when one receives gnosis, ignorance of the other passes away of its own accord, as the darkness vanishes when the light appears, so also the deficiency vanishes in the completion, so from that moment on the realm of appearance is no longer manifest but rather will pass away in the harmony of unity."
This insight reveals that deficiency is merely the consequence of ignorance. When divine knowledge is attained, the false world of appearances ceases to exist, and the individual perceives the true, unified reality.
#### Monistic Vision
Valentinianism presents a profoundly monistic vision of existence, where the divine is the only true reality. Dualistic distinctions between body and mind or substance and form are rendered meaningless. The world of separation and opposites is an illusion that dissolves when one attains gnosis and experiences the fullness (*pleroma*) of the divine.
In this mystical restoration, the individual transcends worldly illusions, perceiving the divine harmony that encompasses all things. Through gnosis, the mystic returns to the original unity, experiencing a profound realization of the inseparable and harmonious nature of existence.
or
Syzygy the Gender of the Aeons
### Syzygy: An Integral Concept in Valentinian and Gnostic Theology
The term "syzygy" plays a significant role in Valentinian theology, referring to pairs of complementary Aeons that emanate from God. These pairs, often described as male-female, embody harmonious qualities that together form the state of fullness known as the *Pleroma*. This idea illustrates a central Gnostic theme: wholeness achieved through unity.
In Gnostic cosmology, each syzygy consists of a male-named Aeon representing form and a female-named Aeon symbolizing substance. These pairs are not merely symbolic; they reflect the underlying structure of divine reality, where balance and union are essential principles.
---
### Syzygy in the Greek Language
The word *syzygy* originates from the Greek σύζυγος (*sýzygos*), which means "mate" or "yoked together." It comes from the root words **σύν** (*sýn*, meaning "together") and **ζυγός** (*zugós*, meaning "yoke" or "pair"), ultimately derived from the Proto-Indo-European root *yewg-* meaning "to join or tie together."
---
### Biblical Usage
The term σύζυγος (*sýzygos*) appears once in the Greek New Testament, in Philippians 4:3:
> "Yes, I ask you also, true yokefellow (*σύζυγε*), help these women who have labored side by side with me in the gospel together with Clement and the rest of my fellow workers, whose names are in the book of life."
There is some debate about whether *σύζυγος* here refers to a specific person (possibly named Synzygus) or is simply a general term for a colleague or companion in ministry. Thayer's Greek Lexicon and other sources suggest that it may be a title or a proper name, as Paul often plays on names to convey deeper meanings.
---
### Related Terms in the Septuagint and New Testament
The verb συζεύγνυμι (*syzeúgnymi*), meaning "to yoke together" or "to join," is closely related to *sýzygos*. This verb appears four times in the Bible:
1. **Ezekiel 1:11 (LXX)** – Describing the wings of cherubim joined together:
> "Each had two wings expanded adjoining (*συζευγμέναι*) each other, and two wings covering their bodies."
2. **Ezekiel 1:23 (LXX)** –
> "Their wings, expanded below the firmament, flapped one against another (*συζευγμέναι*), and each had a pair covering their bodies."
3. **Matthew 19:6** –
> "Therefore, what God has joined together (*συνέζευξεν*), let no one separate."
4. **Mark 10:9** –
> "What therefore God has joined together (*συνέζευξεν*), let no man separate."
In both the Septuagint and New Testament, *syzeúgnymi* often refers to a divinely established union, particularly in marriage.
---
### Etymology and Theological Implications
The Greek term σύζυγος and its related forms carry the idea of union, partnership, and mutual dependence. In the context of Valentinian theology, syzygies represent the unity of divine principles and the restoration of harmony within the Pleroma. The concept resonates with the biblical portrayal of marriage, where two individuals are joined as one by God for a higher purpose.
This idea finds further theological expression in Valentinian thought, where the human aspiration for gnosis involves the reunion of the fragmented self with its divine counterpart. Syzygy thus becomes a symbol of both cosmic and personal restoration, a movement from separation and deficiency to completeness and fullness within the divine order.
### The Biblical Use of Syzygy
The concept of *syzygy* or "pairing" is present in both scripture and Gnostic thought. While Valentinian theology uses syzygies to describe the harmonious male-female Aeon pairs within the *Pleroma*, the Bible also reflects symbolic and literal instances of divinely ordained pairs, yoked unions, and dual representations.
---
### New Testament Usage
1. **Matthew 19:6**
> "Wherefore they are no more twain, but one flesh. What therefore God hath joined together (*συνέζευξεν*, 4801), let not man put asunder."
2. **Mark 10:9**
> "What therefore God hath joined together (*συνέζευξεν*, 4801), let not man put asunder."
In both verses, the Greek word *συζεύγνυμι* (*syzeúgnymi*, 4801) is used, meaning "to yoke together." These passages refer to the marriage union, where two individuals are joined by God as "one flesh." This illustrates the divine intention for harmony and unity within human relationships.
---
### Philippians 4:3
> "And I intreat thee also, true yokefellow (*σύζυγε*, 4805), help those women which laboured with me in the gospel, with Clement also, and with other my fellow labourers, whose names are in the book of life."
The term *σύζυγε* (*sýzyge*) here is often debated. Some scholars believe Paul was addressing a specific individual named Syzygus, urging him to fulfill his role as a "true yokefellow" in reconciling Euodia and Syntyche. Others interpret it as a general term, appealing to any trusted companion in the church.
Paul’s use of this term reflects a theological and social call for unity, partnership, and reconciliation—concepts central to both biblical teachings and Gnostic syzygy symbolism.
---
### Twosomes in Scripture
The concept of syzygy is further illustrated by notable pairs in the Bible, representing themes of harmony, conflict, or divine purpose:
- **Adam and Eve:** The first human pair, symbolizing creation and partnership.
- **Cain and Abel:** Representing sin and righteousness.
- **Abraham and Sarah:** Symbolizing the covenant and faith.
- **David and Jonathan:** An example of deep spiritual friendship.
- **Samson and Delilah:** A story of strength and betrayal.
- **Solomon and the Queen of Sheba:** Wisdom and admiration.
- **Jacob and Esau:** Sibling rivalry and reconciliation.
- **Mary and Martha:** Faith and service.
- **Moses and Aaron:** Leadership and priesthood.
- **Sodom and Gomorrah:** Dual cities representing judgment.
- **Urim and Thummim:** Divine guidance through paired objects.
---
### Ezekiel's Vision
In Ezekiel 1:10-11, the prophet describes the four living creatures with pairs of wings:
> "Their wings were spread upward; each had two wings touching the wing of another, and two wings covering their bodies."
This imagery of paired wings and living creatures parallels the Valentinian notion of primal syzygies in the emanations from the Monad, as described in the *Valentinian Exposition*. The cherubim, with their paired wings and harmonious configuration, symbolize the divine fullness (*Pleroma*) and balance within creation.
---
### Conclusion
The Bible’s use of symbolic pairs and yoked unions mirrors the Valentinian understanding of syzygies as representations of divine harmony and balance. Whether through marital unity, spiritual companionship, or prophetic visions, the scriptural concept of *syzygy* emphasizes partnership, reconciliation, and the restoration of completeness through divine purpose.
### Personal Angels and Syzygy
The concept of *syzygos* in ancient thought often extends beyond mere companionship or earthly partnership. In certain interpretations, it symbolizes a mystical union between an individual and a personal angel, divine twin, or heavenly counterpart. This idea resonates with elements of both biblical and Gnostic traditions.
---
### Biblical Evidence for Personal Angels
1. **Acts 12:14-15**
> "And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.
And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, *It is his angel.*"
In this passage, the early disciples assumed that Peter's guardian angel, rather than Peter himself, was at the gate. This implies a belief in the existence of personal angels who closely resemble and represent the individual.
2. **Matthew 18:10**
> "Take heed that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven."
Jesus here affirms that individuals, especially children, are watched over by angels who dwell in the divine presence.
3. **Psalm 34:7**
> "The angel of the Lord encamps around those who fear Him, and He delivers them."
This suggests the protective role of angels assigned to believers.
4. **Hebrews 1:14**
> "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?"
This reinforces the idea of angels as divine helpers, closely connected to individuals on their spiritual journey.
---
### Syzygy and the Divine Twin
In Gnostic texts, the concept of a personal angel as one's *double* or divine self is particularly emphasized.
- **The Gospel of Thomas, Saying 108**
> "Jesus said, 'Whoever drinks from my mouth will become like me; I, too, will become that person, and to that person the obscure things will be shown forth.'"
This saying suggests a mystical unity between the individual and Christ, symbolizing a deeper reunion with one's divine counterpart or higher self.
- In Valentinian thought, the syzygy represents a pairing that restores wholeness. Each person may metaphorically "rejoin" with their divine counterpart or angel, achieving completeness and spiritual harmony.
---
### Mystical Reflection: The Personal Angel as a Divine Mirror
The idea of a personal angel as a "divine reflection" aligns with the syzygy motif. The angel is seen as the individual's divine double, representing their true spiritual nature beyond worldly limitations. This mirrors the Valentinian aim of gnosis: to reunite with one's higher, divine aspect and thereby dissolve the illusion of separation.
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### Conclusion
The concept of personal angels in biblical and mystical traditions illustrates the divine connection between individuals and the heavenly realm. Whether as protectors, guides, or reflections of one's spiritual self, these angels play a central role in both scriptural narratives and Gnostic interpretations, embodying the principle of syzygy and the restoration of spiritual unity.
### Male-Female Symbolism in Gnostic Thought and Scripture
In certain Gnostic traditions and biblical texts, male and female symbolism is often used to represent deeper spiritual principles, with the female aspect sometimes symbolizing sin or the fallen state, and the male representing salvation, purity, and spiritual transformation. This symbolism is deeply tied to concepts of duality, transformation, and the purification of the soul.
---
### Female as Symbol of Sin and Destruction
1. **James 3:15 (Rotherham’s Emphasized Bible)**
> "This wisdom is not one from above coming down, but is earthly, born of the soul, demoniacal."
In this verse, the "earthly wisdom" is associated with a lower, more base nature—symbolized by a female principle. The Gnostic tradition often viewed earthly wisdom, or materialistic knowledge, as rooted in a fallen state of existence, which contrasts with the higher, spiritual wisdom that leads to salvation.
2. **James 1:13-15**
> "Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death."
This passage metaphorically ties "lust" and "sin" to a female principle, wherein lust "conceives" sin, which in turn leads to death. The female principle is depicted as the agent of birth to sin, echoing the theme of temptation and the fall from virtue.
3. **Psalm 7:14**
> "Look! There is one that is pregnant with what is hurtful, And he has conceived trouble and is bound to give birth to falsehood."
In this psalm, the imagery of pregnancy and childbirth is used to describe the unfolding of sinful, destructive actions. This aligns with the Gnostic view of the female as a symbol of materiality and the entrapment of the soul in worldly desires.
4. **The Teachings of Silvanus**
> "If you mix yourself, you will acquire the three parts as you fall from virtue into inferiority. Live according to the Mind. Do not think about things pertaining to the flesh. Acquire strength, for the mind is strong. If you fall from this other, you have become male-female. And if you cast out of yourself the substance of the mind, which is thought, you have cut off the male part, and turned yourself to the female part alone."
Here, the "female part" is associated with the physical or fleshly desires, while the "male part" symbolizes the rational, higher state of being. The text emphasizes the need to transcend the "female" principle (symbolizing the lower desires) and focus on the "male" (higher mind) for spiritual ascension.
---
### Male as Symbol of Salvation and Spiritual Purity
1. **Revelation 14:4**
> "These are the ones who have not been defiled with women, for they are virgins. They follow the Lamb wherever He goes. They have been redeemed from among men as firstfruits to God and to the Lamb."
This passage contrasts the virgins who have not been "defiled with women" (symbolizing spiritual purity) with those who follow the Lamb (Christ). The male virgins represent those who have transcended worldly temptations and the "female" principle of sin, focusing solely on the spiritual path.
2. **The Gospel of Thomas, Saying 114**
> "Simon Peter said to them, 'Mary should leave us, for females are not worthy of life.' Jesus said, 'See, I am going to attract her to make her male so that she too might become a living spirit that resembles you males. For every female (element) that makes itself male will enter the kingdom of heaven.'"
In this saying, Jesus transforms Mary into a male figure, symbolizing the purification of the soul. The transformation signifies the soul's ascension, transcending the physical and lower nature (represented by the female) to become spiritually enlightened (represented by the male). This teaching illustrates the Gnostic belief in the necessity of spiritual purification and transformation to achieve salvation.
---
### Conclusion: The Symbolism of Male and Female in Gnostic and Biblical Thought
In these texts, the female principle is often associated with sin, temptation, and the physical or material world, while the male principle symbolizes salvation, spiritual purity, and the ascent to higher consciousness. In Gnostic thought, this duality is not about literal gender but about the internal struggle between the lower, more earthly desires and the higher, divine aspirations. The transformation of the soul, depicted as making the "female" become "male," represents the shedding of worldly attachments and the elevation of the soul to a higher, spiritual state.
### Gender of the Aeons in the Pleroma in Valentinian Cosmology
In Valentinian thought, the concept of the **Pleroma** (Greek for "fullness" or "completion") is essential in understanding the divine emanations, the **Aeons**. The Aeons are divine beings or attributes that emanate from the ultimate source, the **One** or **Monad**. These Aeons exist in male/female pairs, called **syzygies** (from Greek *syzygos*, meaning "joined together"). Each pair of Aeons embodies a balance of divine attributes, with the male aspect often representing the conceptual, rational, or active principle, while the female aspect represents the form, wisdom, or manifest aspect.
---
### 1. **The Structure of the Pleroma and the Gendered Aeons**
In Valentinian cosmology, the **Pleroma** consists of various syzygies that represent the fullness of the divine. The Pleroma begins with four foundational pairs, each consisting of a male and female Aeon:
- **Depth and Silence**: These represent the unknowable, transcendent nature of God. Depth is often seen as the male aspect, while Silence is the female counterpart, symbolizing the unspoken or unmanifested.
- **Mind and Truth**: Mind (Nous) represents the divine intellect or consciousness (male), while Truth (Aletheia) represents the revealed or manifest truth of the divine (female).
- **Word and Life**: Word (Logos) is the active principle, the thought or reason of God (male), and Life (Zoe) is the expression of that life, often equated with Sophia or divine wisdom (female).
- **Humanity and Church**: Humanity (Anthropos) represents the archetypal human being, the reflection of the divine mind, while Church (Ekklesia) represents the spiritual community, the body of the elect that is united with the divine through the Aeons.
These pairs form the basis for the emanation of further Aeons, making the total number of Aeons in the Valentinian system thirty, distributed in male-female syzygies. The male aspects are often associated with **thought**, **concept**, and **reason**, while the female aspects are associated with **form**, **manifestation**, and **wisdom**.
---
### 2. **The Process of Procreation in the Pleroma**
In Valentinianism, **procreation** is not just a physical act but a spiritual process by which divine emanations come into being. The **Aeons** are often described as "begetting" or "giving birth" to new Aeons in a process that reflects the divine nature of the **Father**. This is depicted in texts such as the *Tripartite Tractate* and the *Valentinian Exposition*:
- **Procreation** in the Pleroma is viewed as a continuous emanation of divine attributes. The Father, often symbolized by the **Uncreated One**, gives birth to the Aeons, and each new emanation is a reflection of both the male and female principles.
- The **Church** is also part of this procreative process, often described as the "fullness" or "Pleroma" of Christ. In this sense, the Church is considered to be one of the primary Aeons or emanations, reflecting the unity of the divine with the elect (the redeemed souls).
---
### 3. **Male/Female Syzygies and Their Roles in Creation**
The **male and female aspects** of the Aeons play complementary roles in creation. The male principle (e.g., Logos, Anthropos, Mind) is the **thought** or **conceptual** aspect of the divine, while the female principle (e.g., Zoe, Ecclesia, Truth) represents the **manifestation** or **form** of those concepts. The dynamic between these paired aspects reflects the interplay between the unmanifested divine and its outward expression.
For example:
- **Logos and Zoe**: Logos, the divine Word, is the expression of the divine will, while Zoe, Life, is the actualization of that Word, the manifestation of life itself. This relationship reflects the idea that thought and action, concept and manifestation, are inseparable in the divine.
- **Anthropos and Ecclesia**: Anthropos, the divine prototype of humanity, is paired with Ecclesia, the Church, which represents the collective of the elect. Anthropos reflects the divine image in humanity, while Ecclesia embodies the spiritual community that is united with the divine.
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### 4. **The Role of the Aeons in the Prologue of John**
The Valentinian understanding of the Aeons can be closely linked to the Prologue of the **Gospel of John** (John 1:1-4):
- **Logos** (the Word) is equated with the divine principle that brings all things into being. This is seen as the male aspect of the divine, the rational thought or consciousness.
- **Zoe** (Life) is closely tied to Logos in the creation of all things, and in Valentinian terms, Zoe represents the feminine aspect, the expression of the divine life that flows from the Logos. Life is described as the light of humanity, specifically the elect, showing the intimate relationship between the divine Word and the Church.
---
### 5. **The Valentinian Understanding of Gender and Salvation**
Valentinian texts also include teachings on the **transformation** of the soul, often using male/female symbolism to describe the process of **spiritual ascent**:
- In **Gospel of Thomas** Saying 114, Jesus says that a woman must "become male" in order to enter the Kingdom of Heaven, symbolizing the soul's transcendence of the physical and the feminine principle (associated with sin and materiality).
- The idea is not about literal gender but about the **spiritual transformation** of the soul, which moves from a state of material entrapment (symbolized by the female) to a state of spiritual enlightenment and purity (symbolized by the male).
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### Conclusion: The Gendered Aeons and Spiritual Transformation
In Valentinian cosmology, the gendered Aeons reflect a divine balance of thought and form, male and female, and act as a model for the soul's journey. The syzygies are not simply dualistic but represent the unity and interconnectedness of the divine attributes, both masculine and feminine. The balance of these principles within the Pleroma forms the spiritual foundation for the Valentinian understanding of creation, redemption, and the soul's eventual return to the divine.
Syzygies in Valentinian Thought
The concept of the syzygy, or pair, holds a central place in Valentinian thought. A syzygy represents the harmonious pairing of complementary Aeons, forming a state of fullness, known as the *Pleroma*. This realm embodies divine wholeness and completion. Each pair in Valentinian cosmology is understood as a union of male and female qualities, where the male corresponds to form and the female to substance.
#### The Primary Syzygies
At the core of Valentinian cosmology are four foundational syzygies that describe different aspects of God:
1. **Depth (Bythos) and Silence (Sige)**: This syzygy represents the unknowable God, beyond all comprehension and form.
2. **Mind (Nous) and Truth (Aletheia)**: This pair embodies the comprehensible God, revealing divine intellect and certainty.
3. **Word (Logos) and Life (Zoe)**: These Aeons signify the active God, through whom creation and sustenance emerge.
4. **Humanity (Anthropos) and Church (Ecclesia)**: This syzygy represents the immanent God present in human experience and spiritual community.
In these pairs, Depth, Mind, Word, and Humanity correspond to the "male" aspects of divinity, while Silence, Truth, Life, and Church represent the "female" aspects. From these primary pairs, a process of emanation generates eleven additional syzygies, resulting in a total of fifteen pairs, or thirty Aeons. Together, these Aeons form the Pleroma, the divine realm of completion.
#### Separation and Deficiency
The harmonious unity of the Pleroma was disrupted through the actions of Sophia, whose desire for independent knowledge led to a state of separation and deficiency (*hysterema*). This deficiency created the illusion of a fragmented world, characterized by ignorance and division. Within this lower realm, the perception of opposites—such as male and female, light and darkness, or life and death—emerges.
However, Valentinian thought emphasizes that these distinctions are illusory. The *Gospel of Philip* (53:14-23) illustrates this point:
> "Light and darkness, life and death, right and left are mutually dependent; it is impossible for them to separate. Accordingly the 'good' are not good, the 'bad' are not bad, 'life' is not life, 'death' is not death."
This passage highlights the inseparable and interdependent nature of perceived opposites, stressing that their division is an illusion born of ignorance.
#### Restoration Through Gnosis
Valentinianism teaches that every human possesses a divine seed, or pneuma, which must be reunited with its heavenly counterpart or angelic syzygy. This process of reunification, achieved through gnosis, dissolves the illusion of separation and restores the individual to wholeness within the Pleroma. Gnosis, in this context, is both knowledge of God and the restoration of unity.
According to the *Gospel of Truth* (24:27–25:6), this restoration is likened to the vanishing of darkness when light appears:
> "Inasmuch as the deficiency came into being because the Father was not known, from the moment the Father is known the deficiency will not exist. As with a person's ignorance—when one receives gnosis, ignorance of the other passes away of its own accord, as the darkness vanishes when the light appears, so also the deficiency vanishes in the completion, so from that moment on the realm of appearance is no longer manifest but rather will pass away in the harmony of unity."
This insight reveals that deficiency is merely the consequence of ignorance. When divine knowledge is attained, the false world of appearances ceases to exist, and the individual perceives the true, unified reality.
#### Monistic Vision
Valentinianism presents a profoundly monistic vision of existence, where the divine is the only true reality. Dualistic distinctions between body and mind or substance and form are rendered meaningless. The world of separation and opposites is an illusion that dissolves when one attains gnosis and experiences the fullness (*pleroma*) of the divine.
In this mystical restoration, the individual transcends worldly illusions, perceiving the divine harmony that encompasses all things. Through gnosis, the mystic returns to the original unity, experiencing a profound realization of the inseparable and harmonious nature of existence.
In this study we will look at the word Syzgy which is an important part of Gnostic theology
The aeons tended to emanate from God in male-female pairs called “syzygies” (singular syzygy). One of the members of each pair had a grammatically feminine name and the other had a grammatically masculine name.
Syzygos is numbered with Strong's Concordance 4805 it is used once in the Greek New Testament Philippians 4:3 (We will look at Philippians 4:3 below) it is not used in the Septuagint. However the word comes from another root word 4801 this word is used 4 times 2 in the Septuagint and 2 in the Greek New Testament
LXX Ezekiel 1:11 And the wings of the four were expanded upwards, each having a pair expanded adjoining each other and a pair<4801> folded on their body.
LXX Ezekiel 1:11 And the four had their wings spread out above; each one had two joined to one another<4801>, and two covered their bodies.
LXX Ezekiel 1:23 And their wings which were expanded below the firmament, flapped one against another, while every one had a pair <4801> that covered their bodies. {sunezeugmenai, joined with }
Mt 19:6 Wherefore they are no more twain, but one flesh. What therefore God hath joined together <4801>, let not man put asunder.
Syzygos is numbered with Strong's Concordance 4805 it is used once in the Greek New Testament Philippians 4:3 (We will look at Philippians 4:3 below) it is not used in the Septuagint. However the word comes from another root word 4801 this word is used 4 times 2 in the Septuagint and 2 in the Greek New Testament
LXX Ezekiel 1:11 And the wings of the four were expanded upwards, each having a pair expanded adjoining each other and a pair<4801> folded on their body.
LXX Ezekiel 1:11 And the four had their wings spread out above; each one had two joined to one another<4801>, and two covered their bodies.
LXX Ezekiel 1:23 And their wings which were expanded below the firmament, flapped one against another, while every one had a pair <4801> that covered their bodies. {sunezeugmenai, joined with }
Mt 19:6 Wherefore they are no more twain, but one flesh. What therefore God hath joined together <4801>, let not man put asunder.
Mr 10:9 What therefore God hath joined together <4801>, let not man put asunder.
Inherited from Ancient Greek σύζυγος (súzugos, “mate, yoked together”), from συ(ν) (su(n), “together”) + ζυγός (zugós, “yoke, pair”), from Proto-Indo-European *yewg- (“to join, tie together”).σύζυγος • (sýzygos) m or f (plural σύζυγοι)
Strong's Concordance: 4805. σύζυγος, ου, ὁ
Part of Speech: Adjective
σύζυγος suzugos sood’-zoo-gos; from 4801; co-yoked, i.e. (figuratively) as noun, a colleague; probably rather as a proper name; Syzygus, a Christian: — yokefellow. ]
Thayer's Greek Lexicon:
STRONGS NT 4805: σύζυγοςσύζυγος (L T Tr WH συνζυγος (cf. σύν, II. at the end)), συζυγον, (συζεύγνυμι), yoked together; used by Greek writers (from Aeschylusdown) of those united by the bond of marriage, relationship, office, labor, study, business, or the like; hence, a yoke-fellow, consort, comrade, colleague, partner.
Accordingly, in Philippians 4:3 most interpreters hold that by the words γνήσιε σύζυγε Paul addresses some particular associate in labor for the gospel. But as the word is found in the midst of (three) proper names, other expositors more correctly take it also as a proper name ((WHmarginal reading Συνζυγε); see Laurent, Ueber Synzygos in the Zeitschr. f. d. Luther. Theol. u. Kirche for 1865, p. 1ff (reprinted in his Neutest. Studien, p. 134f)); and Paul, alluding (as in Philemon 1:11) to the meaning of the word as an appellative, speaks of him as 'a genuine Synzygus', i. e. a colleague in fact as well as in name. Cf. Meyer and Wiesinger at the passage; (Hackett in B. D. American edition under the word ).
As noted above the Greek word 4805. σύζυγος comes from another Greek word 4801 συζεύγνυμι
Etymology
Syzygy, n. [L. syzygia a joining together, conjunction, Gr. syzygi`a; sy`n with + zeygny`nai to join, zygo`n yoke: cf. F. syzygie. See Yoke, n.]Inherited from Ancient Greek σύζυγος (súzugos, “mate, yoked together”), from συ(ν) (su(n), “together”) + ζυγός (zugós, “yoke, pair”), from Proto-Indo-European *yewg- (“to join, tie together”).σύζυγος • (sýzygos) m or f (plural σύζυγοι)
Strong's Concordance: 4805. σύζυγος, ου, ὁ
Part of Speech: Adjective
σύζυγος suzugos sood’-zoo-gos; from 4801; co-yoked, i.e. (figuratively) as noun, a colleague; probably rather as a proper name; Syzygus, a Christian: — yokefellow. ]
Thayer's Greek Lexicon:
STRONGS NT 4805: σύζυγοςσύζυγος (L T Tr WH συνζυγος (cf. σύν, II. at the end)), συζυγον, (συζεύγνυμι), yoked together; used by Greek writers (from Aeschylusdown) of those united by the bond of marriage, relationship, office, labor, study, business, or the like; hence, a yoke-fellow, consort, comrade, colleague, partner.
Accordingly, in Philippians 4:3 most interpreters hold that by the words γνήσιε σύζυγε Paul addresses some particular associate in labor for the gospel. But as the word is found in the midst of (three) proper names, other expositors more correctly take it also as a proper name ((WHmarginal reading Συνζυγε); see Laurent, Ueber Synzygos in the Zeitschr. f. d. Luther. Theol. u. Kirche for 1865, p. 1ff (reprinted in his Neutest. Studien, p. 134f)); and Paul, alluding (as in Philemon 1:11) to the meaning of the word as an appellative, speaks of him as 'a genuine Synzygus', i. e. a colleague in fact as well as in name. Cf. Meyer and Wiesinger at the passage; (Hackett in B. D. American edition under the word ).
As noted above the Greek word 4805. σύζυγος comes from another Greek word 4801 συζεύγνυμι
Part of Speech: Verb:
4801. συζεύγνυμι suzeugnumi sood-zyoog’-noo-mee; from 4862 and the base of 2201; to yoke together, i.e. (figuratively) conjoin (in marriage): — join together.
4801 syzeúgnymi (from 4862 /sýn, "identified with" and 2201 /zeúgos, "yoke") – properly, jointly-yoked; yoked (paired) together, when God joins two people together for one purpose (Mt 19:6; Mk 10:9).
4801 /syzeúgnymi ("closely-yoked") is only used for marriage in the NT – a union in which a husband and wife live better for the Lord together, than either would do alone.
The Biblical use of Syzygy
Mt 19:6 Wherefore they are no more twain, but one flesh. What therefore God hath joined together <4801>, let not man put asunder.Mr 10:9 What therefore God hath joined together <4801>, let not man put asunder.
From Matthew 19:6 And Mark 10:9 we can see that 4801 would symbolize a wife or a marriage union
Php 4:3 And I intreat thee also, true yokefellow <4805>, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.
Possibly Paul has a particular brother in mind here: he seems to enlist the aid of a third party, Syzygus (sig "yokefellow", whom he challenges to live up to his name and be a "loyal yokefellow" ("gnesie syzyge") by bringing these women together. (Another Pauline play on a personal name occurs in Phm 1:10,11.) It is possible, of course, that there was no brother by the name Syzygus, and that this is an appeal to an otherwise unnamed brother -- but in that case, how would the Philippians know to whom this exhortation is addressed? The other alternative is that this is a general appeal to any and all in Philippi, to help with this reconciliation between Euodias and Syntyche.
The term "yokefellow" συζυγος — some have understood as a proper name, (Syzygus;) so the word can be used as a noun
The Syzygos could also be symbolized by Twosomes in the scriptures:
The first pair in the bible is Adam and Eve than Cain and Abel (Sin and righteousness) Abraham and Sarah, David and Jonathon, Samson and Delilah, Solomon and the queen of Sheba, Jacob and Esau, Mary and Martha, Moses and Aaron. Sodom and Gommorah, Urim and Thummim
The first pair in the bible is Adam and Eve than Cain and Abel (Sin and righteousness) Abraham and Sarah, David and Jonathon, Samson and Delilah, Solomon and the queen of Sheba, Jacob and Esau, Mary and Martha, Moses and Aaron. Sodom and Gommorah, Urim and Thummim
Now looking at Ezekiel chapter 1 we can see that the full Pleroma and the emanations of the Theos are again set in pairs four living creatures 2 pairs each the four living creatures would correspond to the primal four emanations of the Valentinian Exposition from The Nag Hammadi Library which the the Monad restricted himself to.
Besides their upper couple of wings and their lower couple of wings Each cherub had two joining to each other, and two were covering their bodies.”—Ezekiel 1:10, 11
For more information see my study on the cherubim
The Symbolism of The Cherubim
Besides their upper couple of wings and their lower couple of wings Each cherub had two joining to each other, and two were covering their bodies.”—Ezekiel 1:10, 11
For more information see my study on the cherubim
The Symbolism of The Cherubim
Just few of the Persons, things and places which are Twosomes in the scriptures
Personal Angels
One meaning to Syzygos is that we all have a personal angel who is our Double, our Twin, our Divine Self.Acts 12:14 And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.
15 And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel.
It is evident that the Apostles believed that they each had an Angel. When Peter was released from prison, he came to Mary’s house, and knocked on the gate. A young damsel “when she knew Peter’s voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.
And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, it is his Angel” (Acts 12:14-15). Thus, not believing that Peter had been released, in seeking for an explanation, they said “it is his Angel”. Mat. 18:10; 2:13, 19; Psa. 34:7; Heb. 1:14 (Diag.).
our Personal Angels are our Divine reflection this can be seen also in the Gospel of Thomas Saying 108 Jesus said, "Whoever drinks from my mouth will become like me; I, too, will become that person, and to that person the obscure things will be shown forth."
Male Female Symbolism
In some Gnostic gospels the term female is used to symbolize sin. Sin is a female principle
“this wisdom is not one from above coming down, but is earthly born of the soul demoniacal” James 3:15 Rotherham’s Emphasized Bible.
James: 1 : 13-15 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.
Psalms: 7:14 Look! There is one that is pregnant with what is hurtful, And he has conceived trouble and is bound to give birth to falsehood.
The psalmist metaphorically pictures the typical sinner as a pregnant woman, who is ready to give birth to wicked, destructive schemes and actions.
Therefore, it is within our souls (bodies, or our whole being) we have a female principle within us that give birth to desire, sin, and death
If you mix yourself, you will acquire the three parts as you fall from virtue into inferiority. Live according to the Mind. Do not think about things pertaining to the flesh. Acquire strength, for the mind is strong. If you fall from this other, you have become male-female. And if you cast out of yourself the substance of the mind, which is thought, you have cut off the male part, and turned yourself to the female part alone. (The Teachings of Silvanus)
The perishable has gone up to the imperishable and the female element has attained to this male element." (The (First) Apocalypse of James)
male is a symbol of salvation
rev 14:4 These are the ones who have not been defiled with women, for they are virgins. They follow the Lamb wherever He goes. They have been redeemed from among men as firstfruits to God and to the Lamb.
Thomas saying (114) Simon Peter said to them, "Mary should leave us, for females are not worthy of life." Jesus said, "See, I am going to attract her to make her male so that she too might become a living spirit that resembles you males. For every female (element) that makes itself male will enter the kingdom of heaven."
The Gender of the Aeons in the Pleroma
In this world, where strength and weakness are to be found, there is union of male and female, but in the eternal realm there is a different kind of union. Although we refer to these things with the same words, there are also other words that are superior to every word that is pronounced. These are above strength. For there is strength and there are those superior to strength, and they are not different but the same. This is incomprehensible to hearts of flesh. (Gospel of Philip)
There is clearly a contrast between 'this world' and 'the eternal realm,'
In Valentinian cosmology the Aeons form male/female pairs called syzygies (Greek συζυγίαι, from σύζυγοι syzygoi, lit. "yokings together").
Aeon: God's consciousness and substance goes through emanations that expand into pairs of male and female aspects of God's consciousness or mind as well as external entities from his substance or essence.
Aeon: God's consciousness and substance goes through emanations that expand into pairs of male and female aspects of God's consciousness or mind as well as external entities from his substance or essence.
syzygy: (Greek syzygos, “joined together”) In Valentinian cosmology, a pair of male and female aeons, such as Logos and Zoe, or Anthropos and Ecclesia, each of whom represents some divine or archetypal quality. A syzygy may emanate further aeons.
God can be understood to consist of four primary pairs or syzygies:
Depth and Silence (unknowable God),
Mind and Truth (comprehensible God),
Word and Life (active God),
Humanity and Church (immanent God).
Thus Depth, Mind, Word and Humanity were understood as corresponding to the "male" aspect of God while Silence, Truth, Life and Church were seen as the "feminine" aspect of God.From these primary aspects, eleven further syzygies were generated by a process of emanation for a total of fifteen pairs (i.e. thirty Aeons). This harmonious realm of paired aspects is referred to as the "Pleroma", which means "fullness" or "completion".
Gendered aeons are essential to many Valentinian protologies, each syzygy differed from one group to another, but they represented the same thing: the balance of masculine and feminine principles, both being necessary for the attainment of perfection. The masculine side of a syzygy was its thought-concept, while the feminine side of the syzygy was the form it took.
the Church exists in the dispositions and properties in which the Father and the Son exist, as I have said from the start. Therefore, it subsists in the procreations of innumerable aeons. Also in an uncountable way they too beget, by the properties and the dispositions in which it (the Church) exists.
Rather, they only had existence in the manner of a seed, so that it has been discovered that they existed like a fetus. Like the word he begot them, subsisting spermatically, and the ones whom he was to beget had not yet come into being from him. The one who first thought of them, the Father, - not only so that they might exist for him, but also that they might exist for themselves as well, that they might then exist in his thought as mental substance and that they might exist for themselves too, - sowed a thought like a spermatic seed
For this is their procreative power, like those from whom they have come, according to their mutual assistance, since they assist one another like the unbegotten ones.
All those who came forth from him <who> are the aeons of the aeons, being emanations and offspring of <his> procreative nature, they too, in their procreative nature, have <given> glory to the Father, as he was the cause of their establishment.
Therefore, procreation is part of the very nature of the aeons
For Valentinians the Pleroma is explain from a study of the Prologue to the Gospel of John
John 1:1 ¶ In the beginning was the Word (logos or the first thought or reason of God), and the Word was with God (the Monad [meaning the One] the transcendent Deity), and the Word was God. (It was "with God" in that it emanated from him; )
2 The same was in the beginning with God.
3 All things were made by him; and without him was not any thing made that was made.
4 In him was life; and the life was the light of men (men refers to the Elect thus the Church).
5 ¶ And the light shineth in darkness; and the darkness comprehended it not..
Theos=Depth (male) and Silence (female) these make up the Monad of the transcendent Deity or the Uncreated Eternal Spirit next emanating from the Uncreated Eternal Spirit is Word (male) and Life (female) (Logos and Zoe) here Zoe being feminine would correspond to Sophia wisdom.
Life has a much more close relationship to the Logos than the “all things,” that "Life in him" is, in fact, his companion. Even the formation of the “all things,” mentioned in v3 above seems to be now assign to Life, the female aspect and/or syzygy of the Logos, as it is she who gives birth to, manifests and forms the next pair of emanations, Man and Church.
next Mankind and Church (Anthropos and Ekklesia) the life was the light of men Light has its partner Truth and because the light is the light of men this refers to Mankind but only the the Elect and there for Anthropos partner would be Ekklesia the Church
In other parts of the Bible the Church is called the fullness (pleroma) of Christ Ephesians 1:23 this is why in Valentinian text the like the Tripartite Tractate and the Valentinian Exposition the Church is one of the primal aeons or as in the Tripartite Tractate
The Valentinian Exposition The Nag Hammadi Library puts it this way:
That Tetrad projected the Tetrad which is the one consisting of Word and Life and Man and Church. Now the Uncreated One projected Word and Life. Word is for the glory of the Ineffable One while Life is for the glory of Silence, and Man is for his own glory, while Church is for the glory of Truth.
These are a aspects or attributes of the Pleroma the spiritual heavens the Uncreated One has his own attributes
This, then, is the Tetrad begotten according to the likeness of the Uncreated (Tetrad).
2 The same was in the beginning with God.
3 All things were made by him; and without him was not any thing made that was made.
4 In him was life; and the life was the light of men (men refers to the Elect thus the Church).
5 ¶ And the light shineth in darkness; and the darkness comprehended it not..
Theos=Depth (male) and Silence (female) these make up the Monad of the transcendent Deity or the Uncreated Eternal Spirit next emanating from the Uncreated Eternal Spirit is Word (male) and Life (female) (Logos and Zoe) here Zoe being feminine would correspond to Sophia wisdom.
Life has a much more close relationship to the Logos than the “all things,” that "Life in him" is, in fact, his companion. Even the formation of the “all things,” mentioned in v3 above seems to be now assign to Life, the female aspect and/or syzygy of the Logos, as it is she who gives birth to, manifests and forms the next pair of emanations, Man and Church.
next Mankind and Church (Anthropos and Ekklesia) the life was the light of men Light has its partner Truth and because the light is the light of men this refers to Mankind but only the the Elect and there for Anthropos partner would be Ekklesia the Church
In other parts of the Bible the Church is called the fullness (pleroma) of Christ Ephesians 1:23 this is why in Valentinian text the like the Tripartite Tractate and the Valentinian Exposition the Church is one of the primal aeons or as in the Tripartite Tractate
The Valentinian Exposition The Nag Hammadi Library puts it this way:
That Tetrad projected the Tetrad which is the one consisting of Word and Life and Man and Church. Now the Uncreated One projected Word and Life. Word is for the glory of the Ineffable One while Life is for the glory of Silence, and Man is for his own glory, while Church is for the glory of Truth.
These are a aspects or attributes of the Pleroma the spiritual heavens the Uncreated One has his own attributes
This, then, is the Tetrad begotten according to the likeness of the Uncreated (Tetrad).
Reason and wisdom or Logos and Sophia are not separate beings but male and female aspects or attributes of Theos or the One True Deity the Uncreated Eternal Spirit
A Summary
Syzygos is used in Gnostic text to demonstrate that God is androgynous being made up of male and female pairs attributes or aspects or union of a pair of aeons in the Pleroma
God is one but his attributes are many
The Father is singular while being many, for he is the first one and the one who is only himself. Yet he is not like a solitary individual. Otherwise, how could he be a father? For whenever there is a "father," the name "son" follows. But the single one, who alone is the Father, is like a root, with tree, branches and fruit. (The Tripartite Tractate)
In the Pleroma the each image of the One (an aeon) are androgynous which is to say, singular aspects that possess both male and female genders or names. For example the transcendent Deity has male and female aspects (or names) this makes the the transcendent Deity the androgynous Parent the Father and the Mother.
### Syzygies in Valentinian Thought
The concept of the syzygy, or pair, holds a central place in Valentinian thought. A syzygy represents the harmonious pairing of complementary Aeons, forming a state of fullness, known as the *Pleroma*. This realm embodies divine wholeness and completion. Each pair in Valentinian cosmology is understood as a union of male and female qualities, where the male corresponds to form and the female to substance.
#### The Primary Syzygies
At the core of Valentinian cosmology are four foundational syzygies that describe different aspects of God:
1. **Depth (Bythos) and Silence (Sige)**: This syzygy represents the unknowable God, beyond all comprehension and form.
2. **Mind (Nous) and Truth (Aletheia)**: This pair embodies the comprehensible God, revealing divine intellect and certainty.
3. **Word (Logos) and Life (Zoe)**: These Aeons signify the active God, through whom creation and sustenance emerge.
4. **Humanity (Anthropos) and Church (Ecclesia)**: This syzygy represents the immanent God present in human experience and spiritual community.
In these pairs, Depth, Mind, Word, and Humanity correspond to the "male" aspects of divinity, while Silence, Truth, Life, and Church represent the "female" aspects. From these primary pairs, a process of emanation generates eleven additional syzygies, resulting in a total of fifteen pairs, or thirty Aeons. Together, these Aeons form the Pleroma, the divine realm of completion.
#### Separation and Deficiency
The harmonious unity of the Pleroma was disrupted through the actions of Sophia, whose desire for independent knowledge led to a state of separation and deficiency (*hysterema*). This deficiency created the illusion of a fragmented world, characterized by ignorance and division. Within this lower realm, the perception of opposites—such as male and female, light and darkness, or life and death—emerges.
However, Valentinian thought emphasizes that these distinctions are illusory. The *Gospel of Philip* (53:14-23) illustrates this point:
> "Light and darkness, life and death, right and left are mutually dependent; it is impossible for them to separate. Accordingly the 'good' are not good, the 'bad' are not bad, 'life' is not life, 'death' is not death."
This passage highlights the inseparable and interdependent nature of perceived opposites, stressing that their division is an illusion born of ignorance.
#### Restoration Through Gnosis
Valentinianism teaches that every human possesses a divine seed, or pneuma, which must be reunited with its heavenly counterpart or angelic syzygy. This process of reunification, achieved through gnosis, dissolves the illusion of separation and restores the individual to wholeness within the Pleroma. Gnosis, in this context, is both knowledge of God and the restoration of unity.
According to the *Gospel of Truth* (24:27–25:6), this restoration is likened to the vanishing of darkness when light appears:
> "Inasmuch as the deficiency came into being because the Father was not known, from the moment the Father is known the deficiency will not exist. As with a person's ignorance—when one receives gnosis, ignorance of the other passes away of its own accord, as the darkness vanishes when the light appears, so also the deficiency vanishes in the completion, so from that moment on the realm of appearance is no longer manifest but rather will pass away in the harmony of unity."
This insight reveals that deficiency is merely the consequence of ignorance. When divine knowledge is attained, the false world of appearances ceases to exist, and the individual perceives the true, unified reality.
#### Monistic Vision
Valentinianism presents a profoundly monistic vision of existence, where the divine is the only true reality. Dualistic distinctions between body and mind or substance and form are rendered meaningless. The world of separation and opposites is an illusion that dissolves when one attains gnosis and experiences the fullness (*pleroma*) of the divine.
In this mystical restoration, the individual transcends worldly illusions, perceiving the divine harmony that encompasses all things. Through gnosis, the mystic returns to the original unity, experiencing a profound realization of the inseparable and harmonious nature of existence.
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