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.”

The Elohim Handle all the Personal Appearances

The Elohim Handle all the Personal Appearances

### Understanding the Role of Elohim in Biblical Appearances

The Bible presents a complex understanding of how God interacts with humanity, particularly through His messengers, known as Elohim. The term "Elohim" is often misunderstood, leading to confusion about who exactly is being seen and spoken to in various biblical narratives. This concept is deeply intertwined with the transcendence of God, who is described as "invisible" in 1 Timothy 1:17. Despite this, there are numerous accounts in the Bible where individuals are said to have seen God or spoken with Him face to face. A closer examination of these accounts reveals that it is not God Himself who appears, but rather His representatives, the Elohim.

### The Transcendence of God

God's transcendence is a fundamental aspect of His nature. In 1 Timothy 1:17, He is referred to as the "invisible" God, highlighting His existence beyond the physical realm. This characteristic of God has been the subject of much debate, especially among those who point to passages like Exodus 33:11, where Moses is said to have spoken to God "face to face." Critics of the Bible often use such verses to claim a contradiction, arguing that if God is invisible, how could anyone have seen Him?

The answer lies in understanding the role of Elohim. In the Bible, "Elohim" is a term that translates to "powerful ones" and is used to describe divine beings or angels who act on God's behalf. These beings are spirit-embodiments of God’s power, functioning as His agents in the world. They are the ones who handle personal appearances and interactions with humanity.

### The Role of Elohim as God’s Messengers

The notion that Elohim serve as God’s representatives is supported by numerous scriptures. For example, in Acts 7:35, Stephen refers to Moses' encounter with the burning bush, which was mediated by an angel, not God Himself. Similarly, in Exodus 23:20-21, God promises to send an angel before the Israelites, instructing them to obey this angel's voice because God's name is in him. This indicates that the angel carries God's authority and can act on His behalf.

The concept that an angel could embody the presence and authority of God is evident throughout Scripture. For example, in Genesis 32:30, Jacob declares, "I have seen God face to face," yet Hosea 12:3-5 clarifies that this encounter was with an angel. Similarly, Abraham's conversations with God in Genesis 18 and 19 are, upon closer inspection, interactions with angels who appeared in human form. This aligns with John 1:18, which asserts, "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared Him." This passage reiterates the idea that the ultimate revelation of God is through His Son, Jesus Christ, not through direct human encounters with God Himself..

### The Unseen God and the Seen Elohim

John 1:18 states, "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared Him." This verse underscores the idea that God Himself has never been seen by any human being. Instead, it is through Elohim that God’s presence is made known to humanity. These powerful beings carry out God’s will, appearing in various forms to guide, instruct, and sometimes even challenge those they encounter.

The Elohim are responsible for executing God’s plan on Earth, from creation to the ongoing interactions with humanity. It was Elohim who declared, "Let us make man in our image," as stated in Genesis. They were also the ones who appeared to the patriarchs, prophets, and kings throughout biblical history.

### Misinterpretations and Human Perception

Despite the clear distinction in scripture, human perception often muddles the understanding of these divine encounters. People tend to see and interpret events based on their beliefs and desires. A person who is not grounded in the truth may misinterpret the appearance of an Elohim as something else entirely, perhaps even as an extraterrestrial being. This speaks to the broader issue of how human perception can be influenced by preconceptions and misinformation.

Ultimately, the Bible teaches that while God is the singular source of all creation, He operates through a multitude of agents—Elohim—who manifest His power and will. These beings are the ones who engage with humanity, serving as the tangible representatives of the otherwise invisible and transcendent God. Understanding this distinction is crucial for a deeper appreciation of the biblical narratives and the nature of divine encounters.

Transcendence

God is called "invisible" in 1Tim 1:17. Much sport has been made of the Bible by shallow men who claim to see a contradiction in this. They read such passages as Exo 33:11 to prove that Moses saw God (Elohim or Angel) face to face, but they neglect other passages like Acts 7:35, which show that the angels were God's messengers to communicate with man: "Behold, I send an Angel before thee... Beware of him, and obey his voice... for My name is in him" (Exo 23:20,21). 

God could direct one of His angels so that the angel became in effect God. Cp, for example, Gen 32:30 with Hos 12:3-5. Abraham was said to have talked to God, but a careful look at Gen 18:1,2; 19:1 shows that he dealt only with angels. "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared Him" (John 1:18). 

Elohim

Elohim stands for “powerful ones.” It was often translated by the English non-word “God.” It isn’t that far from being true, though, for it was Elohim who manipulated the planet and placed humans on it. It was Elohim who said 'Let us form the human in our own image.' It was Elohim who appeared to Abraham, Isaac, Jacob, Moses, Isaiah, Ezekiel, David, and Josiah, to name a few. EL (the Deity) has never been seen by anyone.

The Elohim handle all the personal appearances. We know this because Scripture clearly teaches that all creation was produced from One Power (out of and through which are all things) but this One Power operates by way of a multitude of agents (Elohim) who are spirit-embodiments of its power. “But what if some poor human sees Elohim going about El’s business and he thinks they are something else ... like men from Mars?” Beg pardon?

If humans become what they eat is it odd to think humans see what they want to see and think what they want to think? A person who eats, sees, and believes things that aren’t true and proper is bound to have problems somewhere along the line. Tough, isn’t it?

Emanation creation out of the substance of God (creation ex deo)

Emanation creation out of the substance of God

Emanation or creatio ex deo

1 Cor. 8:5 For even though there are those who are called “gods,” whether in heaven or on earth, just as there are many “gods” and many “lords,”

6 yet to us there is but one God, the Father, out of whom are all things and we in Him, and one Lord Jesus Christ on account of whom are all things, and we by Him.

I want to challenge a commonly assumed theory called creatio ex nihilo. This is the idea that when God created the universe, he created it out of nothing. It put forward as fact that God didn’t form and shape creation out of his own being but made the creation itself appear out of nowhere.

If God created the universe, and 'before' that the only existence was that of God, and From nothing comes nothing, and something always comes from something, then God must have created the universe out of his own being. (creation ex deo)

The common phrase creatio ex nihilo (lit. "creation out of nothing"), the idea of a big bang is incorrect you can not make something out of nothing this is were the doctrine of emanation comes in or creatio ex deo (creation out of the being of God or Creation out of the substance of God himself.) 1st Cor. 8:6.

Note that the substance of God is his divine nature which is corporeal  

The word "Emanation" comes from the Latin e-manare, "to flow forth".

According to Emanationism, Creation occurs by a process of emanation - "out-flowing".

The source or fountain of power in the universe is One. It is a unit. Therefore, everything that exists is “out of Him.” Hence, the Creator did not “make all things out of nothing.” This is the theology taught by the orthodox scholars of the old self of the flesh, and it leads many of its children to affirm that “matter is God.” They understand “matter” to be that “which is knowable by the five senses.” Hence, the sun, the moon, the stars, and all the things they can see, taste, touch, smell, and hear on Earth are God to them. They confuse that which is “of Him” with the “Him” out of whom all things proceed.

On the other hand, some children of the old self claim “God is immaterial.” By this they

mean God is not matter, or substance, or body, but an inconceivable something they call

“spirit,” an incorporeal, unsubstantial, immaterial spirit that is as near to nothing as words can express.

Nothing making all things out of nothing is the old self's teaching concerning God.

the Scripture declares that Spirit is the Deity. "Spirit," then, is the Deity commonly called God. But more than this, this Spirit is the Father; that is, the One, out of whom (ex autou) are all things.

This appears from what is said of “Spirit” and of “Father.” Jesus stated in John 5:31: “The Father raises the dead and quickens them.”That is, He makes the ones liberated from the grave incorruptibly alive. 

And in John 6:63, he says: “It is the Spirit that quickens” or makes alive. Therefore, the Father and the Spirit are the same. 

Nevertheless, the word “spirit” is often used in other senses. It is the FATHER-SPIRIT Paul refers to in 1 Timothy 6:16 that no one has seen in His unveiled splendor. 

Veiled in flesh (“the Veil of the Covering” - Ex. 35:12) those who discerned the one who spoke to Philip “saw the Father.” (Jn. 14:9 and 12:45) 

But veiled or unveiled, the Father-spirit is material. Regarding the Unveiled Father-Spirit, Hebrews 1:2-3 tells us that the Son is the Character of his Hypostasis, rendered in the common version as “the express image of His person.” The Son is the character or exact representation, and the Father is the hypostasis.

The Father is absolute power from his incorruptible substance radiates holy spirit or active force is before all existing things. This self-existing incorruptible substance is essentially spirit—spirit substance—a concentration and condensation into ONE BODY of all the attributes, intellectual, moral and physical, of omnipotence—all things are out of Deity (1 Cor. 8:6).

 All things being out of Deity, they were not made out of nothing. The sun, moon and stars, together with all things pertaining to each, were made out of something, and that something was the radiant flowing out of His substance, spirit or active force, which pervades all things. By his spirit or active force, all created things are connected with the creator of the universe, which is light that no man can approach unto, so that not even a sparrow falls to the ground without the Father, who is not far from every one of us.

The formation of the first man of the earth was the expression by spirit of the peculiar divine idea or mental image. The spirit-developed form, styled man, was the result of power divinely exercised upon the dust of the ground.

Thus, Creation is not Creation out of nothing, but creation out of the being of the higher hypostasis.

Christian Kabbalah Pictographic Roots of the Name and Titles of God

Christian Kabbalah Pictographic Roots of the Name and Titles of God 

**Unlocking the Depth of Hebrew Names: A Pictographic Journey to Knowing God**

Understanding the names and titles of God in Hebrew is not merely an intellectual pursuit but a transformative journey that elevates the life and affections of those who seek to know Him. Each name and title is laden with significance, offering glimpses into the multifaceted nature of the Divine.

**Pictographic Insights:**

In Hebrew, the Name Yahweh is often combined with titles to form composite names of God. These combinations hold profound meanings, reflecting aspects of God's character and intentions. Delving into the original pictographic meanings of these names provides deeper insights into their significance.

For example, the name El Elyon, rendered "the most high God," combines two pictographic elements: El and Elyon. El, signifying Might or Power, is depicted as an ox head, symbolizing strength and leadership. Elyon, derived from halah meaning "to ascend," represents that which is elevated, lofty, or supreme. Together, El Elyon conveys the image of a powerful and exalted God, whose dominion extends over heaven and earth.

**Scriptural Context:**

The significance of a name or title is often illuminated by considering the circumstances of its original proclamation. The first use of El Elyon, for instance, occurs when Abram encounters Melchizedek after his victory over the kings. Melchizedek, bringing forth "bread and wine" as a type of Christ, foreshadows the future victory of the faithful and their blessing by the antitypical Melchizedek.

At this moment, Yahweh is revealed as the Lofty Power of the heavens, whose dominion extends to the earth. Abram, acknowledging God's role in his victory, worships Him as El Elyon, the most high God whose authority and dominion have been revealed through triumph.

**Prophetic Significance:**

The Name Yahweh is prophetic, proclaiming God's intention to manifest Himself without specifying the manner of manifestation. The addition of titles indicates the form of manifestation. For instance, Yahweh Tz'vaoth (the Lord of hosts) prophesies God's manifestation in an army, symbolizing the time when the Lord Jesus will lead the saints against the forces of darkness.

**Transformative Understanding:**

The study of Hebrew names and titles invites believers to ascend to a higher plane of understanding and affection. Just as El Elyon epitomizes God's authority, power, and dominion, believers are encouraged to set their affection on things above, transcending mere fleshly desires.

**Conclusion:**

In conclusion, the exploration of Hebrew names and titles offers a profound glimpse into the nature of God. Through pictographic analysis and scriptural context, we uncover layers of meaning that elevate our understanding and affection for the Divine. El Elyon, as an example, symbolizes the exalted power and authority of God, inspiring believers to aspire to higher spiritual planes. As we delve deeper into the significance of Hebrew names, we embark on a transformative journey of knowing and loving God.

אל EL

  The Hebrew term "אל" (Aleph-Lamed), known as "El," holds immense theological and linguistic significance in various contexts within the Hebrew Bible. This word, rooted in the original pictographic script, transcends mere phonetics, carrying layers of meaning that convey the foundational forces of power and strength.

**Pictographic Origins:**

In its earliest form, Hebrew script was pictographic, with each letter originating from a visual symbol representing a specific idea. The first letter, Aleph (א), was originally depicted as an ox head, symbolizing strength, leadership, and the primary source of power in ancient agrarian societies. The second letter, Lamed (ל), represented a shepherd's staff, signifying guidance, protection, and authority.

**Visual Representation:**

Combining these pictographs, "El" visually communicated the concept of a strong leader or a powerful shepherd—a figure of immense strength and authority, guiding and protecting his flock with unwavering might. This visual symbolism laid the foundation for the semantic richness and theological depth attributed to the word "El" in Hebrew scriptures and religious discourse.

**Theological Significance:**

In various passages throughout the Hebrew Bible, "El" is associated with power, might, and strength. Gesenius, a renowned Hebrew scholar, emphasizes that "El" consistently conveys the idea of strength and power to the Hebrews. Every member of the heavenly host is considered an Eloah, a mighty one, but only one is recognized as the original and self-existent "EL"—the absolute, omnipotent, and independent power of the universe.

**Yahweh as EL:**

Yahweh, the divine figure in the Hebrew Bible, identifies himself as EL in Isaiah 45:22, emphasizing his uniqueness and unparalleled power. The Hebrews are called to be witnesses to the truth that EL is the foundational force, unformed before Yahweh and not to be formed after, as echoed in Isaiah 43:10.

**New Testament Connection:**

In the teachings of Yeshua, humility is expressed in the acknowledgment that every member of the heavenly host, despite their might, is dependent on EL. This humility resonates with the idea that through the manifestation of EL's power, the seemingly impossible becomes possible, as affirmed in Luke 1:37.

**Psalms and Prophetic References:**

Psalms vividly express the idea that EL is the eternal dwelling place and the God (El) from everlasting to everlasting (Psalm 90:1-2). Throughout Genesis, Exodus, Numbers, Deuteronomy, and other books, "El" is translated as "God," underscoring its pervasive presence in the Old Testament.

**Linguistic Analysis:**

Young's Index-Lexicon to the Old Testament provides a comprehensive overview of the various translations of El, with 212 instances translated as "God," 15 as "god," three as "power," four as "goodly," four as "mighty," and one each as "idol," "might," and "mighty one." The plural form, Elim, meaning powers, is also acknowledged in Num. 15:11 and Dan. 11:36, where it is rendered as "gods."

Pictographic Origins:

Beyond linguistic analysis, exploring the original pictographic nature of the Hebrew word "El" provides deeper insights. In its earliest form, "El" would have been represented by pictographs symbolizing strength, power, and perhaps a sense of elevation or exaltation. The combination of Aleph and Lamed as visual symbols of strength and guidance laid the foundation for the semantic richness and theological depth attributed to the word "El.

**Conclusion:**

In conclusion, the Hebrew word "El" transcends linguistic boundaries, encompassing a rich tapestry of meanings such as power, might, and strength. Rooted in the original pictographic script, EL emerges as a visual symbol of the foundational force in the universe. Whether expressed in the humility of Yeshua or the declarations in the Psalms and Isaiah, EL remains a central and profound concept in Hebrew thought, encapsulating the absolute, omnipotent, and independent power of the universe. The pictographic origins add a visual dimension to the understanding of EL, emphasizing its dynamic and impactful nature, making it a cornerstone in Hebrew scriptures and theological discourse..

In conclusion, the Hebrew word EL transcends linguistic boundaries, encompassing a rich tapestry of meanings such as power, might, and strength. Rooted in the original pictographic script, EL emerges as a visual symbol of the foundational force in the universe. Whether expressed in the humility of Yeshua or the declarations in the Psalms and Isaiah, EL remains a central and profound concept in Hebrew thought, encapsulating the absolute, omnipotent, and independent power of the universe.

**Unveiling the Essence of Eloah: Exploring the Pictographic Roots**

The Hebrew word "Eloah" stands as a linguistic doorway into the profound nature of divinity. Rooted in the ancient Hebrew script, Eloah transcends mere translation, beckoning us to delve into the original pictographic nuances that unveil a tapestry of power, might, and divine authority.

In its essence, Eloah is derived from the root "El," signifying power. The pictographic script of ancient Hebrew, a visual language in itself, weaves a narrative through symbols. The first letter, Aleph (א), visually represented as an ox head, encapsulates strength and primal power. Lamed (ל), the twelfth letter, symbolizes a shepherd's staff, connoting guidance and authority. Ayin (ע), the sixteenth letter, originally depicted an eye, suggesting insight and perception. Finally, Hei (ה), the fifth letter, represented a window or fence, denoting revelation or separation.

When these symbols converge to form Eloah (אֱלוֹהַ), the visual story unfolds. Aleph, the ox head, reflects primal power; Lamed, the shepherd's staff, portrays guidance; Ayin, the eye, symbolizes insight; and Hei, the window, signifies revelation. Together, they paint a vivid picture of a Mighty One infused with divine power, offering guidance, endowed with profound insight, and revealing the mysteries of existence.

Beyond the linguistic analysis, Eloah is not merely a term but a concept intricately woven into the fabric of theological discourse. It is not confined to a singular deity but extends to beings, including angels, who manifest divine power. This aligns seamlessly with the doctrine of God manifestation, where beings are strengthened by the divine power represented by El.

Isaiah's proclamation resounds, challenging the existence of any Eloah apart from Yahweh. The metaphorical use of "rock" underscores the steadfast and unshakeable nature of this divine power. David, in his contemplation, poses a rhetorical question, affirming that true strength exists only in union with Yahweh. Man, despite claiming Eloah status, stands in stark contrast to the omnipotent Yahweh, who holds the power to gather all life unto Himself.

The New Testament echoes this profound concept. Paul's teaching unveils a journey of believers in hope, aspiring to attain the glory of God. Peter's words amplify this, promising the bestowal of divine nature upon those who grasp the great and precious promises. Each believer, reaching this elevated state, becomes an Eloah, a Mighty One, reflecting the divine power infused within them.

In the amalgamation of believers, a collective Elohim emerges – Mighty Ones manifesting the divine power of El. This transcendent title signifies a communal expression of divine authority, where each individual Eloah contributes to the harmonious symphony of divine manifestation.

Within the scriptures, Eloah is interchangeably translated as "God" or "god." Its occurrence in various biblical books emphasizes its omnipresence, weaving through the tapestry of religious texts. From Deuteronomy to Psalms, Job to Isaiah, Eloah punctuates the sacred verses, etching its significance in the collective consciousness of ancient Israel.

As we navigate through the linguistic and theological landscape of Eloah, we encounter its Chaldee counterpart, Elah, and its plural form Eloheen. The book of Daniel, a treasure trove of Chaldean wisdom, unveils instances where "gods" appear in the plural, and "God" in the singular. An exception surfaces in Daniel 3:25, challenging the conventional rendering of "God" as plural, urging us to contemplate the nuanced meaning of "a son of the gods."

In conclusion, Eloah beckons us to journey beyond linguistic confines, inviting us to explore its original pictographic roots. In the symbolism of Aleph, Lamed, Ayin, and Hei, we discover a divine narrative that transcends words. Eloah emerges not just as a term but as a dynamic concept, weaving through the fabric of theological discourse, embracing believers as potential Mighty Ones in the symphony of divine manifestation. **ELOHIM: Unveiling the Plural Majesty in Ancient Hebrew Pictographs**

The Hebrew word "Elohim," resonating with divine significance, unfolds a captivating tale through its original pictographic roots. Composed of five letters, each symbolizing profound aspects of the divine, Elohim beckons us to explore the depths of its linguistic and theological essence.

In the ancient Hebrew script, the letters that constitute Elohim are symbols pregnant with meaning. Aleph (א), the first letter, with its ox head representation, speaks of primal strength and power. Lamed (ל), the twelfth letter, portrayed as a shepherd's staff, signifies guidance and authority. Hei (ה), the fifth letter, represented by a window or fence, implies revelation and separation. Yod (י), the tenth letter, symbolizes a hand, denoting action and creative power. Mem Sofit (ם), the final form of the letter Mem, the thirteenth letter, represents water, suggesting the flowing and life-giving nature of the divine.

Arranged harmoniously, these symbols give birth to Elohim (אֱלֹהִים), a plural form derived from Eloah. This plurality, however, does not indicate a multitude of gods but rather a majestic expression of the singular divine essence. Elohim occurs approximately 2,470 times in the Old Testament, offering a resounding testament to its prevalence in the sacred texts.

In Genesis 1 and 2, Elohim is translated as "God," aligning with the monotheistic understanding of the divine. However, an intriguing shift occurs in Genesis 3:5, where Elohim is translated as "gods." This linguistic nuance adds a layer of complexity to the divine narrative, inviting us to ponder the dynamics within the spiritual realm.

Psalm 8:5 further deepens our exploration, as Elohim is rendered as "angels." This translation finds validation in the New Testament, specifically in Hebrews 2:7, where Paul endorses the use of "angels" in Psalm 8:5. This revelation challenges traditional theological doctrines, suggesting that the term "God" extends to heavenly beings who manifest the attributes of the self-existent power.

The pivotal statement in Genesis 1:26, "Let us make man in our image, after our likeness," has traditionally been interpreted in Christian doctrine as a reference to the Trinity. However, a closer examination within the linguistic and historical context reveals a different narrative. This "us" and "our" might well involve angels in mutual discussion about the work of creation, reframing the understanding of divine collaboration.

Elohim takes on diverse roles in the Old Testament, reflecting the multifaceted nature of divine authority. In Exodus 21:6, 22:8, 9, 22, 28, Elohim is translated as "judges." These judges were appointed to administer the law on behalf of Yahweh, invested with divine authority. The Revised Version, recognizing their representation of heavenly authority, often renders Elohim as "God" in these contexts.

In Exodus 7:1, Elohim assumes a unique application to Moses, as Yahweh declares, "I have made thee a god to Pharaoh." In this instance, Moses is elevated to a position where he acts with divine authority and power before the Egyptian ruler. This underscores the flexibility of the term Elohim, extending its application to mortal men who embody divine authority.

The application of Elohim to angels, mortal men, and even Moses challenges traditional theological boundaries. It paves the way for a nuanced understanding of the term's usage in referring to the Lord Yeshua (John 20:28) without necessarily endorsing the Trinitarian doctrine.

As we reflect on Elohim's pictographic roots, we find a language beyond words, a narrative woven into the symbols of Aleph, Lamed, Hei, Yod, and Mem Sofit. This divine tapestry invites us to contemplate the majesty of a singular, self-existent power expressed through the plurality of divine manifestations. Elohim, with its rich history and multifaceted applications, transcends linguistic confines, beckoning us to explore the depths of its sacred resonance.

In conclusion, Elohim emerges as a dynamic concept, transcending linguistic confines to embody divine plurality, authority, and judgment. Its pictographic origins, rooted in the ancient Hebrew script, unveil a tapestry of primal power, guidance, revelation, creative force, and finality. As we navigate through the theological labyrinth of Elohim, we unravel a profound narrative of divine manifestation and authority, echoing through the corridors of ancient texts and theological discourse.

 **Unveiling Shaddai: The Plural Power in Ancient Hebrew Pictographs**

The Hebrew term "Shaddai," translated as "Almighty," extends an invitation to explore the rich tapestry of its original pictographic roots. Rooted in a language that transcends mere translation, Shaddai beckons us to delve into the symbols that give life to its profound meaning.

Shaddai, according to Hebraists, is not merely a singular expression but a plural word. It emerges from the root "shadad," meaning to be strong or powerful. In its essence, Shaddai signifies the strength of the powerful ones, a manifestation of El, the mighty God. The plural nature of Shaddai suggests a collective power, a union of mighty beings acting in unison. This concept aligns with the idea that El Shaddai is not just a solitary force but a manifestation through the ministers of Deity.

The Hebrew letters composing Shaddai add another layer of meaning. Shin (ש), the twenty-first letter, carries the visual representation of teeth or a crown, symbolizing sharpness and authority. Dalet (ד), the fourth letter, resembles a door, representing a pathway or a gateway. Yod (י), the tenth letter, signifies a hand, denoting action and creative power. Together, these symbols form the visual representation of Shaddai (שַׁדַּי), offering a glimpse into the multifaceted nature of its meaning.

In biblical narratives, Shaddai comes alive through its interaction with Abraham. It is revealed as the strength of the powerful ones when several of them, appearing as three, condescend to partake in Abraham's hospitality. The narrative of Sodom and Gomorrah unfolds, showcasing the tremendous power of Shaddai when exerted upon the wicked. However, in contrast, Shaddai becomes a beneficent force, a ministering spirit towards the heirs of salvation, exemplifying goodness and protection.

The duality within the meaning of Shaddai is encapsulated in its derivation from the Hebrew root. The same root, with different vowel points, can signify either a nourisher (breast - Hebrew: shad) or a destroyer (shadad). This duality is evident in the contrasting roles of Shaddai – nourishing Abraham while simultaneously destroying the wicked cities of the Plain.

The duality in the nature of Shaddai reflects a broader theological truth. Yahweh, referred to as El Shaddai, can be either a nourisher or a destroyer based on how individuals respond to Him and His Word. This concept finds resonance in Psalms 18:24-27, highlighting the transformative power of one's relationship with the Almighty.

Shaddai is often joined with El, creating a powerful combination – "The Strength of the Destroyers" or "Nourishers." This union encapsulates the dynamic nature of the divine, capable of both nurturing and wielding destruction based on the adherence to divine principles.

As we reflect on Shaddai, it is crucial to acknowledge its pluriform nature. The term signifies not just a singular, overpowering force but a collective strength, an amalgamation of mighty beings aligned with divine purpose. The pictographic representation of Shaddai beckons us to see beyond mere letters, inviting us to explore the visual language that communicates authority, pathways, and creative power.

In conclusion, Shaddai stands as a linguistic masterpiece, woven with layers of meaning and depth. Its original pictographic nature, depicted through Shin, Dalet, and Yod, reveals a dynamic force that can both nurture and destroy. The narrative of Shaddai in biblical accounts emphasizes its plural essence, highlighting the strength of the powerful ones collectively manifesting the might of El. As we unravel the symbolism within Shaddai, we embark on a journey into the heart of divine power, where the plurality of strength meets the singularity of purpose.

**Unveiling the Power of Shaddai: Exploring the Pictographic Roots**

The Hebrew word "Shaddai" resounds with divine significance, offering a glimpse into the majestic power of the Almighty. Rooted in ancient Hebrew pictographs, Shaddai unveils a profound narrative of strength, nourishment, and divine authority.

In its essence, Shaddai is derived from the Hebrew root "shadad," meaning to be strong or powerful. The pictographic script of ancient Hebrew, a visual language rich in symbolism, paints a vivid picture of the word's meaning. The letters that constitute Shaddai carry deep symbolic significance, inviting us to delve into the layers of its linguistic and theological essence.

Shin (ש), the twenty-first letter in the Hebrew alphabet, is depicted as teeth or flames, representing sharpness and consuming power. Dalet (ד), the fourth letter, symbolizes a door, signifying entrance, protection, and provision. Yod (י), the tenth letter, is represented by a hand, connoting action, strength, and divine intervention.

When these symbols converge to form Shaddai (שַׁדַּי), the visual narrative unfolds. Shin, with its sharpness and consuming power, portrays the overwhelming might of the Almighty. Dalet, as a door, signifies divine provision and protection, offering a sanctuary for those under the shelter of Shaddai. Yod, the hand, symbolizes divine action and intervention, showcasing the omnipotent authority of the Almighty to accomplish His will.

The plural nature of Shaddai, according to Hebraists, adds a layer of complexity to its meaning. It signifies "mighty" or "powerful ones," reflecting the collective strength and authority inherent in the Almighty. This plurality is not indicative of multiple gods but rather emphasizes the multifaceted expressions of divine power.

Throughout the Old Testament, Shaddai is associated with the manifestation of divine power in both nourishment and destruction. The story of Abraham exemplifies this duality, as Shaddai nourished him while also bringing destruction upon the wicked cities of Sodom and Gomorrah. This dual aspect of Shaddai underscores the dynamic nature of divine intervention, offering nourishment to the righteous while executing judgment upon the wicked.

The root of Shaddai, according to Hebrew vowel points, can signify either "nourisher" or "destroyer." This dual interpretation encapsulates the multifaceted nature of the Almighty, who nurtures and sustains the righteous while also executing judgment upon the unrighteous. Thus, Yahweh can be to us either a nourisher or a destroyer, depending on our response to Him and His Word.

In biblical texts, Shaddai is often joined with El, emphasizing the combined strength and authority of the Almighty. As "The Strength of the Destroyers" or "Nourishers," Shaddai stands as a testament to the divine power to both nurture and destroy, depending on the response of humanity to the divine will.

In conclusion, the word Shaddai offers a profound glimpse into the majestic power and authority of the Almighty. Rooted in ancient Hebrew pictographs, its visual symbolism paints a vivid narrative of divine strength, nourishment, and intervention. As we unravel the layers of its meaning, we encounter a multifaceted deity who nurtures the righteous and executes judgment upon the wicked, embodying the dynamic nature of divine power and authority.

*Ehyeh´ ´Asher´ ´Ehyeh: Unveiling the Pictographic Essence of Divine Becoming**

The sacred expression "Ehyeh´ ´Asher´ ´Ehyeh," rooted in the profound Hebrew language, unravels a timeless narrative embedded within its pictographic symbols. Each letter in this divine triad — Ehyeh, Asher, and Ehyeh — carries a wealth of meaning, offering a glimpse into the dynamic nature of Yahweh's being and becoming.

**Ehyeh (אֶהְיֶה): The Unfolding Essence**

The first term, Ehyeh, comprises three Hebrew letters: Aleph (א), Hei (ה), and Yod (י). Each of these letters, when understood pictographically, adds layers of significance to the divine declaration.

- **Aleph (א): The Ox Head**

  The Aleph, symbolizing an ox head, is often associated with strength and the idea of the leader or first. In Ehyeh, it signifies the primacy of Yahweh's being and the source of all existence.

- **Hei (ה): The Window or Fence**

  The Hei, resembling a window or fence, embodies the concept of revelation and separation. In Ehyeh, it portrays the Divine as the One who reveals Himself to humanity, while maintaining a distinction between the Creator and the created.

- **Yod (י): The Hand**

  Yod, represented as a hand, is a symbol of action and strength. In Ehyeh, it signifies the active involvement of Yahweh in the unfolding of existence, the Divine hand guiding and shaping all things.

Together, Ehyeh encapsulates the idea of the Almighty being the primal source, the revealer of truth, and the active force shaping the ongoing narrative of creation.

**Asher (אֲשֶׁר): The Plural Relative Pronoun**

The term Asher, encompassing Aleph (א), Shin (שׁ), and Resh (ר), holds a unique position within the divine declaration. As a relative pronoun, it introduces a sense of multiplicity, encompassing both singular and plural, masculine and feminine.

- **Aleph (א): The Ox Head**

  Just as in Ehyeh, the Aleph in Asher emphasizes the primacy and strength of the Divine.

- **Shin (שׁ): Teeth or Flames**

  The Shin, resembling teeth or flames, signifies sharpness and consuming power. In Asher, it symbolizes the dynamic and all-encompassing nature of Yahweh.

- **Resh (ר): Head**

  The Resh, symbolizing a head, portrays authority and leadership. In Asher, it underscores Yahweh's role as the head or source of all that exists.

Together, Asher introduces a level of complexity, signifying the multitude of ways in which Yahweh is revealed, both singular and plural, masculine and feminine.

**Ehyeh´ ´Asher´ ´Ehyeh: The Divine Becoming**

Combining Ehyeh and Asher, the divine declaration unfolds as "I Shall Be Who I Shall Be." Ehyeh, as the first person singular future tense of the verb hahyah, signifies the continuous becoming and unfolding of the Divine. It is the declaration of Yahweh as the One who causes all things to become, the primal source manifesting in strength, revelation, and action.

Asher introduces the idea that Yahweh is the One who encompasses all possibilities. It is both singular and plural, masculine and feminine, reflecting the diverse ways in which the Divine reveals Himself. This multiplicity does not diminish the oneness of Yahweh but emphasizes the richness of His manifestations.

In etymology, Ehyeh is linked to the Hebrew verb hawah´ meaning "He Causes To Become." This portrays Yahweh as the Divine Craftsman, continually causing all things to become and fulfilling promises with unfailing precision.

In conclusion, Ehyeh´ ´Asher´ ´Ehyeh stands as a testament to the dynamic and multifaceted nature of Yahweh. Rooted in pictographic symbolism, it paints a vivid picture of the Divine as the primal source, the active force guiding creation, and the One who encompasses all possibilities. The continuous becoming of Ehyeh, coupled with the multiplicity of Asher, unfolds a divine narrative that transcends linguistic confines, inviting contemplation into the unfathomable depths of Yahweh's being and becoming.

 **Yahweh: Unveiling the Divine Name and Its Pictographic Essence**

In the sacred tapestry of Hebrew letters, the name Yahweh stands as a profound revelation, carrying within its letters a timeless promise and a glimpse into the eternal nature of the Divine. Comprised of four Hebrew letters, Yod (י), Hei (ה), Vav (ו), and Hei (ה), Yahweh not only reveals the name of the Almighty but encapsulates the very essence of existence.

The first letter, Yod (י), symbolizes a hand or arm, representing strength and action. The second letter, Hei (ה), signifies a window or fence, denoting revelation and separation. The third letter, Vav (ו), is shaped like a peg or nail, embodying connection and linkage. The fourth and final letter, Hei (ה), repeats the symbolism of revelation and separation.

In the name Yahweh, we encounter a pictographic narrative that unfolds with profound significance. Yod, the hand, signifies the mighty hand of the Divine, actively engaged in the affairs of creation and the lives of humanity. The first Hei, the window or fence, portrays the revelation of the Divine nature, offering a glimpse into the transcendent realm. Vav, the peg or nail, symbolizes the connection between the Divine and the created, a linkage that is unbreakable and enduring. The second Hei, repeating the symbolism of revelation and separation, reinforces the idea of ongoing communication and the distinction between the Creator and the created.

The meaning of Yahweh, rooted in the verb hahyah, "to be or become," unravels a profound truth about the nature of the Eternal One. "I Shall Be Who I Shall Be" reflects an ongoing and continuous existence, portraying Yahweh as the One who continually manifests Himself. It is a declaration of unfailing promises, a proclamation that encapsulates the eternal unfolding of God's plans and purposes.

The term Ehyeh, etymologically linked to Yahweh, further emphasizes this continuous becoming and being. "I Shall Be Who I Shall Be," articulated as Ehyeh´ ´Asher´ ´Ehyeh, reveals the dynamic nature of the Divine, the constant manifestation and fulfillment of His promises. Ehyeh is the first person singular of the future tense, emphasizing the unfolding and becoming nature of Yahweh.

The additional term Asher, meaning "who," introduces a sense of plurality and diversity. It is both singular and plural, masculine and feminine, pointing to the multifaceted expressions of the Divine. In the divine proclamation to Moses, "I WILL BE WHO I WILL BE," the relative pronoun Asher encompasses the entire spectrum of creation and existence. Yahweh declares Himself as the One who encompasses all, from the singular to the multitude, from the masculine to the feminine.

The memorialized words in Exodus 3:14-15, where Elohim instructs Moses, unveil the profound mystery of the Divine name. "I WILL BE WHO I WILL BE" becomes a timeless declaration, not confined to a specific era or generation. Yahweh identifies Himself as the Mighty Ones of the patriarchs, emphasizing continuity and the eternal nature of His promises.

In conclusion, the name Yahweh, rooted in the ancient Hebrew letters and their pictographic meanings, is a gateway to understanding the dynamic and eternal nature of the Divine. From the mighty hand of Yod to the revelation symbolized by Hei, the enduring connection represented by Vav, and the ongoing revelation and separation in the second Hei, Yahweh encapsulates the essence of existence itself. "I Shall Be Who I Shall Be" resonates through the ages, a declaration of the eternal unfolding of the Divine plan, promising continuity and fulfillment to all generations.

sir isaac newton and the "serpent" in the garden of eden

Title: Symbolism of the Serpent in Isaac Newton's Interpretation of Biblical Texts

Introduction:

Sir Isaac Newton, renowned for his contributions to physics and mathematics, also delved into biblical interpretations. One intriguing aspect of his theological reflections is his scrutiny of the symbolic meaning behind the term "serpent" in the biblical narrative, particularly in the Garden of Eden. This analysis will explore Newton's insights, emphasizing his view that the serpent is not to be understood literally but rather as a symbol representing the spirit of delusion.

Newton's Perception of the Serpent:

Newton's examination of the biblical narrative led him to a profound understanding of the serpent's symbolism. He connected the serpent with the devil, suggesting that the reference to the serpent in the Book of Revelation, where the devil is cast into the bottomless pit, signifies the spirit of delusion reigning in the hearts of humanity. By identifying this deceptive spirit with the old serpent that deceived Eve, Newton established a continuity in biblical themes.

Continuity in Biblical Themes:

Newton, in his exploration of Genesis 3:15, drew a connection between the serpent's deception of Eve and the promise of the seed of the woman bruising the serpent's head. He saw this as a continuous theme throughout the Bible, emphasizing that the old serpent would persist until Christ's triumph over it. This interpretation aligns with the proto-evangelium, or the first mention of the Gospel, in Genesis.

Symbolism and Allegory:

In asserting the symbolic nature of the serpent, Newton drew parallels with other biblical symbols. He argued that just as the Dragon in the Apocalypse is not a literal dragon and the Beasts in the books of John and Daniel are not actual beasts, the serpent should be viewed as a symbol. According to Newton, the serpent symbolizes the spirit of delusion rather than being a physical entity.

Serpent as Symbol of Adam's Sinful Nature:

Newton's interpretation extended beyond the immediate context of the Garden of Eden. He proposed that the serpent is symbolic of Adam's sinful nature. This perspective aligns with the broader theological concept that the serpent represents the fall of humanity into sin and disobedience. Understanding the serpent as a symbol allows for a more nuanced interpretation of the consequences of Adam and Eve's actions.

Conclusion:

Sir Isaac Newton's exploration of the symbolism of the serpent in the biblical narrative provides a unique perspective on the nature of evil and deception. By interpreting the serpent as a symbol rather than a literal creature, Newton establishes a continuity in biblical themes and highlights the overarching narrative of redemption through Christ. His insights contribute to a deeper understanding of the allegorical elements present in biblical texts and invite readers to consider the layers of meaning embedded in religious stories.

STOP TEACHING A LITERAL SERPENT!

sir isaac newton could see the truth behind the use of the word "serpent" in the garden.

The devils being cast into the bottomless pit & shut up that he should deceive the nations no more for a thousand years you may know that he is the spirit of delusion reigning in the hearts of men & by his being there called the old Serpent you may know that he is that same Serpent which deceived Eve.

And then, alluding to the proto- (Good News) Evangelium of Genesis 3:15 and thus emphasizing the continuity of this theme in the Bible, he writes: “For that old serpent was to continue till the seed of the woman should bruise his head, that is till Christ should vanquish & slay him”. 

A few lines later he confidently concludes that: the old Serpent was no more a real serpent then the Dragon in the Apocalyps is a real Dragon or then the Beasts in John & Daniel are real Beasts. It's only a
symbol of the spirit of delusion & therefore must be the sentence of this serpent for deceiving Eve must be interpreted accordingly.

The Prince Of The Air Ephesians 2: 1-3

2:1 And you Gentiles too were once dead in trespasses and sins,
2 in which you at one time walked according to the age of this order of things, according to the prince of the power of the air, the spirit of falsehood that is now working in the sons of disobedience.
3 among whom also we all at one time conducted ourselves in harmony with the desires of our flesh, doing the things willed by the flesh and the thoughts, and were by nature children of wrath, just as the others.

Galatians 1:4 who gave himself for our sins, that he might deliver us from this present wicked age, according to the will of our God and Father,

The spirit of disobedience which dwells in the world is personified: "Wherein in time past ye walked, according to the age of this world, according to THE PRINCE OF THE POWER OF THE AIR, THE SPIRIT THAT NOW WORKETH IN THE CHILDREN OF DISOBEDIENCE, among whom also we all at one time conducted ourselves in harmony with the desires of our flesh, doing the things willed by the flesh and of the mind" (Eph. 2:2,3). Now is the judgment of this world: now shall THE PRINCE OF THIS WORLD be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said signifying what death he should die " (John 12:31-33).

To walk being dead in trespasses and sins, is to live according to the age of this world. So says the apostle (eph. 2:1,2). The age of the world is according to the thinking of sinful flesh, in whatever way it may be manifested or expressed. If a man embrace one of the religions of kingdom of men, he is still "dead in trespasses and sins", and walks according to the age of the world. In brief, anything short of faith in the gospel of the kingdom, and obedience to the law of faith, is walking according to the age of the world. To walk in sin is to walk in this age. Hence, the apostle terms walking according to the age of the world, walking according to the Prince of the Power of the Air: which he explains as "the Spirit now working in the children of disobedience". The "power of the air", or aerial power, is the political power of the world, which is energized and infused by the spirit of disobedience, which is sin in the flesh; and styled above, the Prince of the Power of the Air. This is that prince of whom Jesus spoke, saying, "Now is the judgment of this world; now shall the Prince of this World be cast out" (John 12:31), that is, "judged" (John 16:11). The key to this is suggested in what follows "And I, if I be lifted up from the earth, will draw all unto me. This he said, signifying what death he should die."

The words “Satan” and “Devil” do not occur here.

“Walking”, v. 2, (i.e. living) according to the prince of the power of the air, is defined in v. 3 as living according to the lust of our fleshly mind. The “lusts of our flesh” come from within us (Mk. 7: 21-23; James 1:14) not from anything outside of us.

“The power of the air” is clearly a figurative expression - “the prince” probably is also.

“The prince” is “the spirit that now worketh in the children of disobedience”. The spirit frequently refers to an attitude of mind (e.g. Deut: 2:30; Prov. 25:28; Is. 54:6; 61: 3; Ez. 18:31; Mk.14:38; Lk. 2:40; 2 Cor. 2:13; 12:18; Eph. 4:23). This is confirmed by v. 3 - such people’s lives are controlled by “fulfilling the lusts of our flesh (which come from our heart- James 1:14), fulfilling the desires of the flesh and of the mind”. Fleshly people do not allow their lives to be controlled by a physical “prince” outside of them, but by following their fleshly desires which are in their minds. A physical being cannot exist as a “spirit” in the sense of an intangible essence. A spirit does not have flesh and bones, i.e. a physical body (Lk. 24:39); therefore because “the prince” is a “spirit”, this must be a figurative expression not a physical being. The “spirit” or attitude of mind is a figurative prince, as sin is a figurative paymaster (Rom. 6: 23).

 This passage (and v. 11) speaks of their former Gentile lives. 1 Pet. 4:3 speaks of life before conversion as: “In the time past we followed the will of the Gentiles…we walked in lusts”. Their own flesh was their “prince”. Thus walking according to the prince of the air (v.2) is parallel with walking in the flesh (v. 11). The more common antithesis to walking in spirit is walking after the flesh- here termed “the age of this world”.

The “whole world lieth in wickedness (1 Jn. 5:19) because by nature we all have a fleshly mind or spirit. “The children of disobedience” show this by their lives “fulfilling the desires of the flesh and of the mind” (v. 1 & 3). Thus “the prince of the power of the air” is our evil, fleshly mind, i.e. the real Devil.

A MYSTERY Revelation 10:7

A MYSTERY Revelation 10:7

... A MYSTERY is a concealed FACT that MAY be revealed. God reveals these things unto his children by his spirit. He conceals them from the wise (of the world) but reveals them unto babes:

Matthew 11:25 - “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.”

The MYSTERY Centers Around Jesus Christ. Since “the bearing witness to Jesus is what inspires prophesying,” “the mystery of God” must center around Christ. (Re 19:10; Col 2:2) All “the mystery” of God have to do with his Kingdom. (Mt 13:11) The apostle Paul writes to the believers: “Carefully concealed in him are all the treasures of wisdom and of knowledge,” and “it is in him that all the fullness of the divine attributes, and characteristic dwells bodily.”—Col 2:2, 3, 9.

Paul spoke of himself as having a stewardship of “mystery of God.” (1Co 4:1) He speaks of the comprehension he has “in the mysteries of the Christ.” (Eph 3:1-4) He explains that this mystery is hidden wisdom foreordained by God before the ages. (1Co 2:7)

The declaration of the mystery, or “the mystery of God,” began with God’s own prophecy at Genesis 3:15. For centuries men of faith looked forward to the “seed” of promise to deliver mankind from sin and death, but it was not clearly understood just who the “seed” would be and just how this “seed” would come and bring deliverance.

It was not until Christ came and “shed light upon life and incorruption through the good news” that this was made clear. (2Ti 1:10) Then the knowledge of the mystery of the ‘seed of the woman’ began to be understood.

Includes the Congregation. There are many features in the knowledge of the mystery. The apostle gave further details when he explained that the mystery includes the Church, of which Christ is Head. (Eph 5:32; Col 1:18; Re 1:20) These are his joint heirs, with whom he shares the Kingdom. (Lu 22:29, 30) They are taken from among both Jews and Gentiles. (Ro 11:25; Eph 3:3-6; Col 1:26, 27) This feature of “the mystery” could not be made clearly known until Peter was directed to visit the Gentile Cornelius and saw this Gentile household receive the gifts of the holy spirit. (Ac 10:34, 44-48)

“You were . . . without Christ, . . . strangers to the covenants of the promise, and you had no hope and were without God in the world. But now in Christ Jesus you who were once far off have come to be near by the blood of the Christ.” (Eph 2:11-13) 

Female Angels Genesis 1:26

Female Angels

The concept of female angels is a fascinating topic that invites reflection on the nature of divinity and the role of gender within spiritual realms. A deep dive into the scriptures and theological interpretations provides insight into the creation of humanity and its reflection of divine qualities, suggesting that the divine encompasses both masculine and feminine attributes.

In Genesis 1:26, the Hebrew term "Elohim" is used to describe God. Elohim is a plural noun, often interpreted as a collective, which opens the door to understanding the divine as encompassing multiple aspects or persons. The passage states, "Let us make man in our image, after our likeness: and let them have dominion over the living creatures." The phrase "in our image" implies that both male and female were created to reflect the image of the Elohim. This suggests that the divine image is not solely masculine but also includes feminine characteristics. The creation narrative concludes with, "So Elohim created man in His image; male and female created He them," affirming that both genders reflect the divine image.

The creation of Eve further deepens this understanding. Genesis 2:21-22 describes how God formed Eve from Adam's side, using the Hebrew word "tsela," which is typically translated as "rib" but more accurately means "side." This implies that Eve was not just a derivative of Adam but was created to complement him fully, possessing qualities that were integral to humanity's complete reflection of the divine. If Adam alone was made in the image of Elohim, then the creation of Eve from Adam's side suggests that her existence also mirrors aspects of the divine, possibly those aligned with the feminine qualities within Elohim.

The interpretation that the divine includes feminine aspects is further supported by the concept that "man" in the Genesis account is a generic term encompassing both male and female. Thus, when Elohim says, "Let us make man in our image," it is not just Adam who reflects the divine image but Eve as well. This dual-gender creation in God's image implies that the divine itself possesses both masculine and feminine qualities. Therefore, it stands to reason that some of the Elohim could be represented by Adam’s form and others by Eve’s, suggesting the presence of both masculine and feminine aspects within the divine assembly.

This interpretation aligns with the notion that, when humanity is resurrected, they will rise as immortal men and women. Jesus, in the Gospels, states that in the resurrection, people "are equal to the angels," indicating that gender distinctions persist in some form even in the afterlife. This raises the possibility that angels, often perceived as genderless beings, could also reflect both masculine and feminine qualities, just as humans do.

The evidence from theological discourse further supports the idea of a neuter or gender-inclusive personality within the divine Spirit. The Greek word "Pneuma," used for Spirit, is neuter, though its gender might be understood as either masculine or feminine depending on the context. This linguistic nuance suggests that the Holy Spirit could embody a range of qualities beyond the limitations of human gender constructs.

Thus, while traditional representations of angels are often masculine, there is theological and scriptural evidence to support the existence of female angels or divine beings that embody feminine qualities. The feminine aspect of divinity, reflected in the creation of Eve, suggests that female angels could exist as counterparts to their male counterparts, completing the divine reflection in the spiritual realm just as Eve completed Adam in the physical realm.

In conclusion, the creation narrative in Genesis, along with various theological interpretations, supports the idea that the divine image encompasses both masculine and feminine qualities. This suggests that female angels, or divine beings reflecting feminine attributes, are a plausible and meaningful concept within the broader understanding of divine and spiritual realms.

Genesis 1:26 the Elohim said, "Let us make man in our image, after our likeness: and let them have dominion over the living creatures." So Elohim created man in His image; male and female created He them.

The Deity itself must be masculine and feminine, in order to make man in its image and likeness, 'male and female'"

She was not formed in the image of man, though she may have been in the image of some of the Elohim. "Man" is generic of both sexes. When, therefore, Elohim said "let us make man in our image;" and it is added, "male and female created he them;" it would seem that both the man and the woman were created in the image and likeness of Elohim. In this case, some of the Elohim are represented by Adam's form, and some by Eve's. I see no reason why it should not be so. 

When mankind rises from the dead, they will doubtless rise as immortal men and women; and then, says Jesus, "they are equal to the angels;" on an equality with them in every respect. Adam only was in the image of Him that created him; but then, the Elohim that do the commandments of the invisible God, are the virile portion of their community: 

she was after the image and likeness of some of those comprehended in the pronoun "our." and both "very good according to the sub-angelic nature they possessed. Elpis Israel Chapter Two

The evidence before us, as far as the import of words and phrases is concerned, seems to indicate the neuter personality of the Spirit, the masculine words having relation to something else that is affirmed of it, and being masculine from the custom of the language. Though the word Pneuma be neuter, the gender of the spirit might be masculine or feminine. HERALD KINGDOM AND AGE TO COME 1852

"And He took one of his ribs" —The word tsela, from tsala "to incline," is nowhere else used for "rib," but is translated "side" (e.g. Exod. 25:12). Exactly what part, or how much, of Adam's side was taken from him is not revealed. But whatever part it was, it transferred the feminine qualities of the man to Eve, his wife (Eph. 5:22). She became his counterpart; and she, complementing him, made him complete.genesis expositor