Yahweh is the Head Angel in the Old Testament Exodus 23:20,21

Yahweh is the head angel in the Old Testament 

or Yahweh is the archangel Michael

Epiphanius Against Basilides, Basilides 2:3 He says that this creation was produced later by the angels of our heaven and the power in it. One of these angels he calls God and distinguishes him by saying that he alone is the God of the Jews—though he made him one of the number of the angels whose names he coined for us as though he were composing a mime.8 By him the man was fashioned.9

https://web.archive.org/web/20170916133936/http://www.masseiana.org/panarion_bk1.htm#31.

Yahweh is the head angel in the O.T....right? Christ has assumed the position higher than the angels.

Exodus 23:20,21 20 “See, I am sending an angel ahead of you to guard you along the way and to bring you to the place I have prepared. 21 Pay attention to him and listen to what he says. Do not rebel against him; he will not forgive your rebellion, since my Name is in him.

There is an angel who is called Yahweh Exodus 23:20,21

This angel is the chief angel or archangel Michael whose name means who is like the Divine One (God) EL or power

Daniel 10:13 But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me: and I remained there with the kings of Persia.

Yahweh is said to have appeared to Abraham as he sat in the door of his tent. (Gen. 18:1) When he first saw the visitor, though, he did not see the Lord but “three men” or Elohim, of whom one was the chief. Read all of Genesis 18 to 19:29 and you will see that the Everlasting Deity talks and acts by or through these Elohim, but chiefly through one of them called the Lord God or Yahweh Elohim. (Elpis Israel)

God appears to Jacob in Genesis 35:9 and says in the second verse: “I am God Almighty.” In the thirteenth verse we see God went up from the place where He talked with Jacob. At the time, he was at Bethel where the Elohim were previously revealed to him. On that occasion he dreamed he saw a ladder reaching from Earth to heaven with “the Lord standing above it, and the Elohim of God ascending and descending.” These messengers or angels were the Elohim or “ministering Spirits sent forth to assist those who will inherit salvation.” (Heb. 1:14) On another occasion (Gen 32:24-30) Jacob is said to have encountered the “Invisible God” when he wrestled with one of the Elohim. (Elpis Israel)

Gen 32:30 So Jacob called the name of the place Peniel: "For I have seen God (the Elohim) faces to faces, and my soul is preserved."

Ho 12:3  He took his brother by the heel in the womb, and by his strength he had power with God: Ho 

12:4  Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in Bethel, and there he spake with us;

Gen 35:1 ¶  And God  (Elohim )<0430> said unto Jacob , Arise , go up to Bethel , and dwell  there: and make there an altar  unto God (EL) <0410>, that appeared  unto thee when thou fleddest from the face  of Esau  thy brother .

Gen 35:1 Then the Elohim said to Jacob, "Arise, go up to Bethel and dwell there; and make an altar there to the One True El, who appeared to you when you fled from the face of Esau your brother."
2 And Jacob said to his household and to all who were with him, "Put away the foreign gods that are among you, purify yourselves, and change your garments.
3 Then let us arise and go up to Bethel; and I will make an altar there to the One True El, who answered me in the day of my distress and has been with me in the way which I have gone."

Hence, the Elohim speak in the first person as personifications of the Invisible and Incorruptible Substance or Spirit who is the real author of all they say and do.

In Exod. 24:10, Moses tells us -- that he and seventy-three others "saw the God of Israel." We should err, however, if we supposed that he meant they saw the Deity, the Uncreated Spirit, "no man can see Him and live." He says they saw "the Elohim of Israel" the depositories and the embodiments of the Eternal Spirit, who shone out in glory in the presence of the Elders. The appearance under the feet of the Elohim, whose feet were also the feet of the Spirit, and, therefore, styled "His feet, was, as it were, a paved work of sapphire stone, and as it were the body of heaven for clearness." The whole was a Spirit-manifestation.

The order was that "Moses alone shall come near YAHWEH," with his attendant. The reader will perceive the distinction here between the Elohim and YAHWEH. The nobles of the children of Israel came nigh to the Elohim, and saw them; and did not see Him. Even Moses, who did come near to the glory of Yahweh did not see His face; for said he, "there shall no man see me, and live; thou shalt see my back parts, Moses, but my face shall not be seen" (Exod. 33:20). Paul testified the same thing in 1 Tim. 6: 16, saying: "God, the blessed and only Ruler, the King of kings and Lord of lords, who alone is immortal and who lives in unapproachable light, whom no one has seen or can see..." The Hebrew nation saw the symbol of YAHWEH'S presence on the mountain top "The glory of Yahweh like devouring fire," but neither they, Moses, nor their nobles, saw the face of the Eternal Substance himself.

The glory of Yahweh was manifested to Moses through the medium of the One from whom he received the Law (see Exod.. 33:18-23; 34:4-8; 24:12-18). This was the work of an angel as Paul and Stephen reveal (Gal. 3:19; Acts 7:53). Moses saw in him "the similitude of Yahweh" (Num. 12-8). Yahweh's Name was named upon him (Exod. 23:20-23) so that he exercised greater authority than the other Elohim as Christ will exercise greater authority than his glorified brethren

The distinction between Yahweh and Elohim is revealed in the incident recorded in Exodus 24. Moses was told that he, alone, "shall come near Yahweh" (v.2), but the elders of Israel were not permitted to do so. Yet, v.11 states: "The nobles saw God (Elohim) and did eat and drink." Neither Moses nor the nobles saw the great eternal and invisible spirit the Father. The former saw His glory revealed through an angel of Yahweh (probably the one referred to as bearing the Name according to Exodus 23:20), so that it is stated, "the similitude of Yahweh he beheld" (Num. 12:8). On the other hand, the nobles of Israel "saw God," or Elohim of lower status (though of the same physical constitution) as the one who appeared unto Moses, as recorded in the earlier verse.

John 1:18 And of His fullness we have all received, and grace for grace. 17 For the law was given through Moses, but grace and truth came through Jesus Christ. 18 No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him

Verse 18: No man hath seen the Creator at any time. "God" meaning "elohim" refers to angels. See Exod# 33. 11, 20. The showing of YHWH to Moses was the showing of a highly placed angel, typifying that the people would see the manifestation of God in Jesus.

Jesus of Nazareth. His whole life, all his teachings, and especially his death and resurrection and ascension to heaven, all "declared" his heavenly Father.

The Holy Hebdomad Isaiah 11:2–3

The Holy Hebdomad Isaiah 11:2–3

Let's commence our exploration with a passage from The Gospel of the Egyptians:

"The perfect hebdomad, shrouded in hidden mysteries, attains fulfillment. Upon receiving glory, it expands into eleven ogdoads."

Originating from Late Latin, "hebdomada" signifies the number seven or a group of seven, particularly denoting a period of seven days or a week, including the seventh day or Sabbath. This term derives from Ancient Greek "hebdomás," which denotes a group of seven, especially referencing seven days or seven years, composed of "heptá" meaning seven, and the suffix "-ás," forming abstract number-related nouns. Notably, cognates of this term exist in French, Portuguese, and Spanish, signifying a weekly periodical or events occurring on a weekly basis.

In the Orthodox Church, a hebdomadary holds a distinct role akin to that of the Roman Catholic Church. This individual, appointed for a week's duration, assumes responsibility for singing the chapter Mass and guiding the recitation of the breviary within a church or monastery setting. Within Roman Catholic chapters or convents, a hebdomadary similarly fulfills the duty of leading the chapter Mass and overseeing the recitation of the canonical hours, embodying a temporary appointment for the week.

Biblical Usage

The term "hebdomad" originates from the Ancient Greek ἑβδομάς (hebdomás) and is comparable to the Latin hebdomas.

In various biblical passages, the term appears with variations denoting periods of sevens:

- Exodus 34:22 references "εβδομάδων" as a period of sevens.

- Leviticus 23:15 mentions "εβδομάδας," signifying periods of seven.

- Leviticus 23:16 uses "εβδομάδος" to denote a period of seven.

- Leviticus 25:8 discusses "εβδομάδες," representing periods of seven.

- Numbers 28:26 refers to "εβδομάδων" as four periods of sevens.

- Daniel 9:24-27 includes several instances of "εβδομάδες," indicating periods of seven.

For instance, Leviticus 25:8 reads: "'And you must count for yourself seven sabbaths of years, seven times seven years, and the days of the seven sabbaths of years must amount to forty-nine years for you."

In the Greek text, it appears as follows: "Καὶ ἐξαριθμήσεις σεαυτῷ ἑπτὰ ἀναπαύσεις αὐτῶν, ἑπτὰ ἔτη ἑπτάκις, καὶ ἔσονταί σοι ἑπτά ἑβδομάδες ἐτῶν ἐννέα καὶ τεσσαράκοντα ἔτη."

The term "sabbaths of years" translates from the Greek "hebdomadeseton," meaning "weeks of years." This usage is comparable to other instances in the book of Daniel, highlighting the consistent biblical usage of the term "hebdomad" to signify periods of seven.

The number seven originates from the Hebrew word "SAVAH," denoting ceasing, resting, or celebration. Derived from the verb "shavath," meaning rest or cease, the Hebrew expression "yohm hash·shab·bath´" signifies the Sabbath, a day of rest on the seventh day.

Throughout biblical narratives, God establishes the significance of the number seven, illustrating rest and completion. The Sabbath, observed on the seventh day, symbolizes rest and cessation from labor (Exodus 20:10; Leviticus 25:2, 6, 8).

In Hebrew, the term for "week" (shavua`) signifies a sevenfold unit or period, echoing the concept of seven. Similarly, the Greek word "sabbaton" derives from the Hebrew word for Sabbath (shabbath´), reinforcing the association with rest and cessation.

Luke 18:12 references fasting "twice in the week," utilizing the Greek word "sabbaton," encompassing both the Sabbath day and other days of the week, akin to the notion of a seven-day period.

The Jewish Sabbath, observed from sundown Friday to sundown Saturday, is named after the planet Saturn, reflecting the Roman designation of Saturday as "Sāturni diēs" ("Saturn's Day").

The mystical significance of the number seven is pervasive, rooted in ancient astronomy and religious beliefs. It symbolizes the seven planetary spheres and the rulership of the heavenly realms. In pre-Christian religions, the concept of seven rulers or archontes, often associated with archangels, signifies cosmic order and divine governance.

In modern Greek, the seven-day week is referred to as an "hebdomada," highlighting the enduring influence of the number seven in religious and cultural contexts.

"Hebdomas" connotes the kingdom of the "Seven," representing the authority of the seven archangels, as delineated in the First Book of Enoch. Thus, the number seven holds profound significance across various traditions, embodying themes of rest, completion, and celestial order.

The term "hebdomad," originating from the Greek for "group of seven," denotes the seventh planetary sphere or seventh heaven, believed to be the realm of the archons or rulers in Gnostic cosmology. The chief archon, or Demiurge, is sometimes associated with the hebdomad, although occasionally linked with the Ogdoad, another grouping of seven.

In Proverbs 9:1, the mention of "Wisdom" constructing her house with seven pillars is interpreted by Valentinians as a reference to the planetary heavens, where Sophia, the embodiment of divine wisdom, resides. According to Valentinian beliefs, Sophia's abode is positioned above the hebdomad within the Ogdoad, a higher spiritual realm.

The passage from the Extracts from the Works of Theodotus further elaborates on the concept, portraying Wisdom as the architect of creation. Through the agency of a divine figure, symbolizing the image of the Father, Wisdom brings forth both heavenly and earthly realms. This imagery underscores the role of Wisdom in shaping the cosmos and establishing order within the divine hierarchy.

Overall, the notion of the hebdomad as the dwelling place of archons and the celestial abode of Wisdom reflects Gnostic cosmological beliefs, highlighting the interconnectedness of spiritual principles and celestial spheres within their theological framework.

The concept of the Hebdomad encompasses both the seven archangels and the seven heavens, reflecting a symbolic and spiritual understanding deeply rooted in ancient texts.

In the Book of Tobit from the Old Testament Apocrypha, Raphael identifies himself as one of the seven angels who stand in the glorious presence of the Lord, emphasizing the existence of seven archangels alongside Michael and Gabriel.

Similarly, the Book of Enoch lists seven holy angels who watch over various aspects of creation, including Uriel, Raphael, Raguel, Michael, Saraqael, Gabriel, and Ramael, further reinforcing the idea of a divine septet.

The significance of the seven pillars is often interpreted as representing the seven virtues, as outlined in Isaiah 11:2–3. These virtues, including wisdom, understanding, counsel, might, knowledge, godliness, and the fear of Yahweh, are associated with the Seven Spirits of God mentioned in the Book of Revelation.

In Isaiah 11:2–3, the Spirit of God is described as resting upon the Messiah, imbuing him with the seven virtues. This connection between the virtues and the natural world is further explored by early Christian theologians like Irenaeus, who utilized number symbolism to elucidate spiritual truths.

According to Irenaeus, the virtues symbolize the seven heavens, drawing a parallel between the divine order and the structure of creation. This interpretation aligns with the biblical narrative, where Moses is instructed to fashion a seven-branched lampstand, reflecting the heavenly model revealed to him on the mountain.

Overall, the concept of the Hebdomad encapsulates the interconnectedness of celestial beings, virtues, and heavenly realms, serving as a symbolic framework to understand divine order and spiritual truths.

In his work "The Proof of Apostolic Preaching," Irenaeus delves into the interconnectedness of scripture, the natural world, and divine symbolism. Drawing from Isaiah 11:2–3, Irenaeus, like the Valentinians, employs number symbolism to elucidate spiritual truths, particularly focusing on the manifestation of seven virtues upon the Messiah.

According to Isaiah 11:2–3, the Spirit of God will rest upon the Messiah, imbuing him with seven virtues: wisdom, understanding, counsel, might, knowledge, godliness, and the fear of Yahweh. Irenaeus interprets these virtues as referring to the seven heavens, reflecting a divine order mirrored in creation.

Irenaeus explains that the seven heavens encompass the world, serving as dwelling places for powers, angels, and archangels who perform service to God. The Spirit of God, manifold in its indwelling, is symbolically represented in seven forms of service as described by Isaiah, resting upon the Son of God, or the Word, in his incarnation as a human.

Each heaven, according to Irenaeus, corresponds to a specific virtue: wisdom, understanding, counsel, might, knowledge, godliness, and the fear of Yahweh. The first heaven, being the highest, represents wisdom, while subsequent heavens symbolize understanding, counsel, might, knowledge, godliness, and the fear of Yahweh respectively.

The imagery of the seven-branched lampstand, as described in Exodus 25:40, serves as a pattern for understanding the relationship between the heavens and the virtues. Moses, in obedience to the divine command, fashioned the lampstand according to the pattern revealed to him on the mountain, signifying the heavenly order.

This connection between the seven-branched lampstand and the heavens underscores the divine blueprint for creation, with the lampstand serving as a symbolic representation of the heavenly realms. The continual shining of the lampstand in the holy place mirrors the perpetual presence of the virtues within the celestial spheres.

In essence, Irenaeus's exploration of Isaiah 11:2–3 and the symbolism of the seven virtues reveals a profound understanding of divine order and spiritual truth. Through the alignment of scripture, nature, and symbolism, Irenaeus illuminates the interconnectedness of the natural and spiritual realms, offering insight into the divine plan for creation.

We will begin this study with a reading from The Gospel of the Egyptians

And thus the perfect hebdomad, which exists in hidden mysteries, became complete. When she receives the glory, she becomes eleven ogdoads. (The Gospel of the Egyptians)

From Late Latin hebdomada (“number seven; group of seven; seven days”), hebdomas (“number seven; a period of seven days a WEEK; seventh day or Sabbath), from Ancient Greek ἑβδομάς (hebdomás, “group of seven, especially seven days or seven years”), from ἑπτά (heptá, “seven”) + -ᾰ́ς (-ás, suffix forming abstract nouns of number from numerals). The word is cognate with French hebdomadaire, hebdo (“weekly periodical”), hebdomadairement (“weekly”), Portuguese hebdomadário (“weekly periodical”), Spanish hebdomadario (“weekly; weekly periodical; hebdomadary”).

In Orthodox Church

The word hebdomadary in the Roman Catholic Church is a member of a church or monastery appointed for one week to sing the chapter Mass and lead in the recitation of the breviary.

a member of a Roman Catholic chapter or convent appointed for the week to sing the chapter mass and lead the recitation of the canonical hours

Biblical Use

From Ancient Greek ἑβδομάς (hebdomás). Compare Latin hebdomas.

εβδομάδες G1439.1 - Apostolic Bible Polyglot Concordance, Strongs-AB Number G1439.1

Exodus 34:22 εβδομάδων - of a period of sevens 

Leviticus 23:15 εβδομάδας - [2periods of seven 

Leviticus 23:16 εβδομάδος - period of seven 

Leviticus 25:8 εβδομάδες - periods of seven 

Numbers 28:26 εβδομάδων - 4period of sevens], 

Deuteronomy 16:9 εβδομάδας - [2periods of seven 

Deuteronomy 16:9 εβδομάδας - periods of seven. 

Deuteronomy 16:10 εβδομάδων - of the period of sevens 

Deuteronomy 16:16 εβδομάδων - period of sevens, 

2 Chronicles 8:13 εβδομάδων - period of sevens, 

Daniel 9:24 εβδομάδες - periods of seven 

Daniel 9:25 εβδομάδες - [2periods of seven 

Daniel 9:25 εβδομάδες - [2periods of seven 

Daniel 9:26 εβδομάδας - [2periods of seven 

Daniel 9:27 εβδομάς - [2period of sevens 

Daniel 9:27 εβδομάδος - period of seven 

Daniel 10:2 εβδομάδας - periods of seven 

Daniel 10:3 εβδομάδων - period of sevens

Leviticus 25:8 “‘And you must count for yourself seven sabbaths of years, seven times seven years, and the days of the seven sabbaths of years* must amount to forty-nine years for you.

Leviticus 25:8 Καὶ ἐξαριθμήσεις σεαυτῷ ἑπτὰ ἀναπαύσεις αὐτῶν, ἑπτὰ ἔτη ἑπτάκις, καὶ ἔσονταί σοι ἑπτά ἑβδομάδες ἐτῶν ἐννέα καὶ τεσσαράκοντα ἔτη. 

“Sabbaths of.” Heb., shabbethoth´; Lat., ebdomades, “weeks.”

“Sabbaths of years.” Greek, hebdomadeseton´, “weeks of years.” Compare Da 9:24 ftn, “Weeks.”

Seven

Seven comes from the Hebrew "SAVAH" meaning to cease (47x), rest (11x), away (3x), fail (2x), celebrate (1x), miscellaneous (7x).

The Hebrew expression yohm hash·shab·bath´ is drawn from the verb shavath´, meaning “rest, cease.” (Ge 2:2; 8:22)

God set the pattern for the whole Sabbath arrangement, from the seven-day week to the Jubilee year that followed the seven-times-seven–year cycle. (Ex 20:10; Le 25:2, 6, 8)

The sabbath is on the seventh day it is a day of rest therefore seven symbolizes rest

The Hebrew word for “week” (shavua`) literally refers to a sevenfold unit or period. The Greek word sabbaton, in turn, is derived from the Hebrew word for Sabbath (shabbath´).

Luke 18:12  I fast twice in the week <4521>, I give tithes of all that I possess.

4521. σάββατον sabbaton sabbaton; of Hebrew origin [07676]; the Sabbath (i.e. Shabbath), or day of weekly repose from secular avocations (also the observance or institution itself); by extension, a se’nnight, i.e. the interval between two Sabbaths; likewise the plural in all the above applications: —  sabbath (day), week. 

AV-sabbath day 37, sabbath 22, week 9; 68

The word translated week here in Luke 18:12 refers to other days in the week as well the Sabbath day (its like saying seven days, a week).   

The Jewish Sabbath is from from sundown Friday to sundown Saturday. Saturday is named after the planet Saturn.

The Romans named Saturday Sāturni diēs ("Saturn's Day") no later than the 2nd century for the planet Saturn, which controlled the first hour of that day, according to Vettius Valens

Seven is so universally used as a mystical number that its basis must be in some fundamental arrangement of the natural world.

Seven indicates the number of days in a week, the number of planetary spheres (sun, moon, Mercury, Venus, Mars, Jupiter, Saturn) in ancient astronomy, and so the number of kings stationed over the spheres of heaven in the Secret Book of John. The seventh or hebdomad refers to the realm of the planetary spheres, over which the Demiurge is stationed.

Because there were seven planets in the sky (the sun, moon, Mercury, Venus, Mars, Jupiter, and Saturn),[1] it was commonly agreed that there were seven of these beings ruling as a hebdomad who were called “archontes” (principalities or rulers).[2]

[1.] This dependence upon the number seven is quite common in pre-Christian religion. The Jews, for example, believed that these seven planets were ruled by seven archangels: Michael, Gabriel, Raphael, Uriel, Selaphiel, Jegudiel, and Barachiel. (Each of which corresponded to the seven days of the week, respectively.)

[2.] In modern Greek, the seven-day week is called an hebdomada.

Hebdomas; The kingdom of the "Seven", referring to the seven Archangels. The seven archangels are name in the First Book of Enoch

Seven Hevens and Seven Archangels

hebdomad: (Greek, “group of seven”) The seventh planetary sphere or seventh heaven, lair of the archons. The chief archon or Demiurge is sometimes considered to reside in the hebdomad and sometimes in the Ogdoad. Hebdomad can also refer to a grouping of seven beings (for instance, archons) in Gnostic texts.

(Proverbs 9:1): Wisdom has built her house, She has carved out her seven pillars;

The seven pillars which wisdom built a house are understood by valentinians to refer to the planetary heavens, the habitation of the Sophia herself was placed above the Hebdomad in the Ogdoad (Extracts from the Works of Theodotus. 8, 47):

47 Now the Saviour became the first universal creator. “But Wisdom,” the second, “built a house for herself and hewed out seven pillars” and first of all she put forth a god, the image of the Father, and through him she made heaven and earth, that is “heavenly things, and the earthly” – the things on the right hand and on the left. (Extracts from the Works of Theodotus)

The Hebdomad is used of the seven seven archangels and the seven heavens

The idea of seven archangels is most explicitly stated in the old testament Apocrypha, Book of Tobit when Raphael reveals himself, declaring: "I am Raphael, one of the seven angels who stand in the glorious presence of the Lord, ready to serve him." (Tobit 12:15) The other two archangels mentioned by name in the Bible are Michael and Gabriel.

The Book of Enoch (also known as 1 Enoch)

8:4 And as men perished, they cried, and their cry went up to heaven to the holy angels who watch.

20:1 And these are the names of the holy angels who watch.
20:2 Uriel, one of the holy angels, who presides over clamour and terror.
20:3 Raphael, one of the holy angels, who is over the spirits of men.
20:4 Raguel, one of the holy angels who takes vengeance on the world of the luminaries.
20:5 Michael, one of the holy angels, who, is set over the best part of mankind and over chaos.
20:6 Saraqael, one of the holy angels, who is set over the spirits, who sin in the spirit.
20:7 Gabriel, one of the holy angels, who is over the Garden of Eden and the serpents and the Cherubs.
20:8 Ramael, one of the holy angels, whom God set over those who rise.

The seven pillars are normally interpreted as seven virtues. The seven virtues are understood to be the seven spirits of Isaiah 11:2–3 wisdom, understanding, counsel, might, knowledge, godliness, and the fear of Yahweh, here are represented the seven Spirits, which are before the throne of God. The reference to the lamb in Revelation 5:6 relates it to the Seven Spirits which first appear in Revelation 1:4 and are associated with Jesus who holds them along with seven stars

The seven Spirits of God  are mentioned four times in the Book of Revelation, and in the Book of Isaiah it names each Spirit.

Isaiah 11:2 2  and the Spirit of God shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness shall fill him;

3  the spirit of the fear of God. He shall not judge according to appearance, nor reprove according to report:

Revelation 4:5: And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.

In discussing Isaiah 11.2–3 (“And the Spirit of God will rest upon him, a Spirit of wisdom and understanding …”), Irenaeus, like the Valentinians, uses number symbolism to connect the Scripture and the natural world. According to this verse there are seven virtues that come upon the Messiah: wisdom, understanding, counsel, might, knowledge, godliness, and the fear of Yahweh. 

Irenaeus explains that the virtues refer to the seven heavens, the model Moses used for the seven-branched lampstand, in obedience to the command to fashion things as a type of what was revealed to him on the mountain (Exodus 25.40).

Irenaeus The Proof of Apostolic Preaching

9. Now this world is encompassed by seven heavens, [87] in which dwell powers and angels and and angels and archangels, doing service to God, the Almighty and Maker of all things: not as though He was in need, but that they may not be idle and unprofitable and ineffectual. 

88] Wherefore also the Spirit of God is manifold in its indwelling, [89] and in seven forms of service [90] is He reckoned by the prophet Isaiah, as resting on the Son of God, that is the Word, in His coming as man. 

The Spirit of God, he says, shall rest upon him, the Spirit of wisdom and of understanding, the Spirit of counsel and of might, (the Spirit of knowledge) [91] and of godliness; the Spirit of the fear of God shall fill him.

 Now the heaven which is first from above, [92] and encompasses the rest, is (that of) wisdom; and the second from it, of understanding; and the third, of counsel; and the fourth, reckoned from above, (is that) of might; and the fifth, of knowledge; and the sixth, of godliness; and the seventh, this firmament of ours, is full of the fear of that Spirit which gives light to the heavens. For, as the pattern (of this), Moses received the seven-branched lampstand, [93] that shined continually in the holy place; for as a pattern of the heavens he received this service, according to that which the Word spake unto him: Thou shalt make (it) according to all the pattern of the things which thou hast seen in the mount. (The Proof of Apostolic Preaching, 9)

The number seven as it pertains to heavens was mentioned by Clement of Alexandria and Origen, who probably were relayed the idea from first century Jewish mysticism (Bereshith Rabba, 19, fol. 19, col. 3 contains a later Jewish presentation of the idea, but being that the seventh heaven contains the Shekinah [Sophia] glory of God, the Jewish mysticism was ironically Gnostic in nature–the Quran also contains a similar reference in Surah 67).

The word Hebdomad occurs also in the Clementine Homilies. The mystery of the Hebdomad there unfolded (Hom. xvii. 10) is an independent exposition of the six days' work of creation, and the seventh day's rest; illustrated by the six directions, into which infinite space extends, viz. up, down, right, left, backward, forward, together with the central point considered as making a seventh.

Pseudo-Clementine Literature/The Clementine Homilies/Homily XVII/Chapter 10

Chapter X.—The Nature and Shape of God.

“This is the mystery of the hebdomad. For He Himself is the rest of the whole who grants Himself as a rest ( “Rest,” of course, points to the number seven the Sabbath Day.) to those who imitate His greatness within their little measure. For He is alone, sometimes comprehensible, sometimes incomprehensible, sometimes limitable, sometimes illimitable, having extensions which proceed from Him into infinity. For thus He is comprehensible and incomprehensible, near and far, being here and there, as being the only existent one, and as giving a share of that mind (the ogdoad) which is infinite on every hand, in consequence of which souls breathe and possess life; and if they be separated from the body and be found with a longing for Him, they are borne along into His bosom, as in the winter time the mists of the mountains, attracted by the rays of the sun, are borne along immortal to it. What affection ought therefore to arise within us if we gaze with our mind on His beautiful shape! But otherwise it is absurd to speak of beauty. For beauty cannot exist apart from shape; nor can one be attracted to the love of God, nor even deem that he can see Him, if God has no form. (Clementine Homilies Chapter 10)

- The Untitled Text in the Bruce Codex also describes the Pleroma as ‘the body’ of the monad, which is like the mother-city “This is the manner in which they are all within the monad : there are twelve monads making a crown upon its head ; each one makes twelve. And there are ten decads surrounding its shoulders. And there are nine enneads surrounding its belly. And there are seven hebdomads at its feet, and each one makes a hebdomad. And to the veil which surrounds it like a tower, there are twelve gates. There are twelve myriad powers at each gate, and they are called archangels and also angels. This is the mother-city of the only-begotten one.” (Untitled Text in the Bruce Codex)


The hebdomad symbolizes rest, but it is surpassed by the ogdoad, wherein is the promise of gnostic perfection.

Clement of Alexandria says that those who reach the highest levels of perfection have not remained in the hebdomad of rest, but have advanced into the inheritance of the benefit of the ogdoad (ὀγδοαδικῆς εὐεργεσιάς).

The material world is a shadowy, flawed version of the Pleroma, the two worlds sometimes being referred to as the Hebdomad (from hebdomas, meaning ‘seven’, a reference to the seven spheres of the material and Ogdoad (from ogdoas, meaning ‘eight’, referring to the eighth heaven), respectively.

Summary

In modern Greek, the seven-day week is called an hebdomada

The Hebdomad is used of the seven archangels and the seven heavens

The Hebdomad refers to seven spirits of virtues  

The Hebdomad refers the seven spirits of God 

The Hebdomad symbolizes rest

The Hebdomad is a copy of the Pleroma

Who is the Demiurge? Hebrews 11:10

Who is the Demiurge?

Or 

What is the Demiurge? 

Hebrews 11:10

The concept of the demiurge originates from the understanding that the Deity is not the immediate creator of the physical universe. 

First it should be noted that Valentinians do not use the term Yaldabaoth. It should also be noted that Basildians and Valentinians speak about the Demiurge with positive terms unlike the Sethians who speak very negatively about Yaldabaoth:

Basilides: "After this, from the universal Seed and conglomeration of seed-mixture there burst forth and came into existence the Great Ruler, the head of the sensible universe, a beauty and magnitude and potency that naught can destroy." This is the demiurge; but let no mortal think that he can comprehend so great a being, "for he is more ineffable than ineffables, more potent than potencies, wiser than the wise, superior to every excellence that one can name. (Fragments of a Faith Forgotten, p. 253 by G.R.S. Mead )

According to Valentinian tradition, the Demiurge is formed as an "an image of the Father"(Excepts of Theodotus 47:1-3). A similar description occurs in the Tripartite Tractate: "He is the lord of all of them, that is, the countenance which the logos brought forth in his thought as a representation of the Father of the Totalities. Therefore, he is adorned with every name which is a representation of him, since he is characterized by every property and glorious quality. For he too is called 'father' and 'god' and 'demiurge' and 'king' and 'judge' and 'place' and 'dwelling' and 'law'" (Tripartite Tractate 100:21-30). Because he is seem as the image of the true God and Father, Valentinians have no problem using the terms "Father" and "God" to describe him (cf. also Against Heresies 1:5:1, Valentinian Exposition 38).

Is the word demiurge used in the Bible?

Yes in Hebrews 11:10

In Hebrews chapter 11:10 we get the only Biblical reference to the word Demiurge

Heb 11:10  For he looked for a city which hath foundations, whose builder and maker <1217> is God.

This is used as a prophecy about the Heavenly Jerusalem

The Greek word is used in the apocrypha 

Wisdom 13:1 For all men who were ignorant of God were foolish by nature;

and they were unable from the good things that are seen to know him who exists,
nor did they recognize the craftsman while paying heed to his works;

1Clem 20:11

All these things the great Creator and Master of the universe ordered to be in peace and concord, doing good unto all things, but far beyond the rest unto us who have taken refuge in His compassionate mercies through our Lord Jesus Christ

Notice that clement says the creation was "ordered" 

2Mac.4:1 This Simon now, of whom we spake afore, having been a betrayer of the money, and of his country, slandered Onias, as if he ha terrified Heliodorus, and been the worker of these evils.

The language here applied to God as the "architect" or framer of the universe is often used in the classic writers.

Heb 11:10  For he looked for a city which hath foundations, whose builder and maker <1217> is God.

Fragment 13, on John 2:13-16 The ascent to Jerusalem signifies the ascent of the Lord from material realm things to the animate (psychic) place, which is an image of Jerusalem. (In John 2:14, “In the sanctuary he found those who were selling oxen and sheep and pigeons, and the money-changers at their business.”) The words, "In the sanctuary, he found” and not "in the temple" are used so that it may not be thought to be the mere “calling” (animate), apart from the Spirit, which elicits help from the Lord. The sanctuary is the Holy of Holies, into which only the High-Priest enters, into which the spiritual go. The temple courtyard, where the Levites also enter, is a symbol of the animate ones who attain a salvation outside the Fullness (Pleroma).

The Demiurge is the maker of the psychic and material realms

Etymology of Demiurge

The word "demiurge" is an English word derived from demiurgus, a Latinised form of the Greek δημιουργός or dēmiourgos. It was originally a common noun meaning "craftsman" or "artisan", but gradually came to mean "producer", and eventually "creator". 

strong's concordance 1217 δημιουργός demiourgos day-me-oor-gos’ 

from 1218 and 2041; n m; TDNT-2:62,149;  {See TDNT 182 } 

AV-maker 1; 1 

1) a workman for the public 

2) the author of any work, an artisan, framer, builder 

dēmiourgós (from 1218 /dḗmos, "a unified group of people" and 2014 /epiphaínō, "work") – properly, someone working on behalf of a group of people (used only in Heb 11:10).

God is called ὁ τοῦ οὐρανοῦ δημιουργός in Plato, rep. 7, p. 530 a.; ὁ δημιουργός τῶν ὅλων in Josephus, Antiquities 1, 7, 1, and often in ecclesiastical writers from Clement of Rome, 1 Cor. 20, 11 [ET]; 26, 1 [ET]; 33, 2 [ET] on; (cf. Philo, de mut. nom. § 4; de opif. mund., Muller, edition, p. 133; Piper, Einl. in monument. Theol. § 26; Sophocles' Lexicon, under the word). In the Scriptures, besides, only in 2 Macc. 4:1 κακῶν δημιουργός). (Cf. Trench, § cv.)

The Gospel of John Chapter 1

The Gospel of John 1:1  ¶  Originally (746 ἀρχή), was, the Word, and, the Word, was, with God; and, the Word, was, God.
2  The same, was originally (746 ἀρχή), with God.
3  All things, through him, came into existence, and, without him, came into existence, not even one thing: that which hath come into existence, (Rotherham's Emphasized Bible)

Ptolemy's Commentary on The Gospel of John Prologue:

Now since he is speaking of the first origination, he does well to begin the teaching at the beginning, i.e with the Son and the Word. He speaks as follows: "The Word was in the beginning, and the Word was with God, and the Word was God. It was in the beginning, with God." [Jn 1:1] First, he distinguishes three things: God; beginning; Word. Then he unites them: (Logos [Word], Theos [God], and Arche [beginning] are one) this is to show forth both the emanation of the latter two, i.e. the Son and the Word, and their union with one another, and simultaneously with the Father. For the beginning was in the Father and from the Father; and the Word was in the beginning and from the beginning. Well did he say, "The Word was in the beginning", for it was in the Son. "And the Word was with God." So was the beginning. "And the word was God"; reasonably so, for what is engendered from God is God. This shows the order of emanation. "The entirety was made through it, and without it was not anything made." [Jn 1:3] For the Word became the cause of the forming and origination of all the aeons that came after it.  (Ptolemy's Commentary on The Gospel of John Prologue)

The Greek term translated "word" is Logos. It signifies the outward form of inward thought or reason, or the spoken word as illustrative of thought, wisdom and doctrine.

John is teaching that in the beginning, God's purpose, wisdom or revelation had been in evidence. It was "with God" in that it emanated from him; it "was God" in that it represented Him to mankind and it became the motive power of all that God did, for all was made with it in mind, and it presented the hope of life to mankind (see John 1: 3-4).

The logos is the cause of the forming and origination of Pleroma not the physical universe this can be seen from Heracleon: Fragments from his Commentary on the Gospel of John 1:3

The Demiurge in Ptolemy's Commentary is the beginning or Arche

Beginning

What does he mean by beginning? You see some can argue that he means beginning as in God forever and eternal past. But if that’s the case, there really is no beginning with God others might argue well beginning in the sense that when God conceived of creating the perfect sons and daughters of God the human beings. Whatever other beings he might have created in the universe that was the beginning and the son was there from the beginning.

The message here is that God has everything in mind from the beginning. Whatever he produces from the beginning and as the Brethren of that beginning Christ is the eternal forever in the past or at the beginning at the time of which he conceived the concept of the son as being part of the story of humankind. This does not really matter because for us humans from our perspective it is the beginning of everything anyway and that’s really all we need to know and we’ll probably likely ever know anyway.

The Greek word ἀρχή arche translated beginning has a connection to the word ruler or Archon

746 ἀρχή arche ar-khay’ 

from 756; n f; TDNT-1:479,81;  {See TDNT 102 } 

AV-beginning 40, principality 8, corner 2, first 2, misc 6; 58 

746. ἀρχή arche ar-khay’; from 756; (properly abstract) a commencement, or (concretely) chief (in various applications of order, time, place, or rank): —  beginning, corner, (at the, the) first (estate), magistrate, power, principality, principle, rule. 

BEGINNING: "Archee"; signifying "first in order", from the root "arch, archon" = a ruler. 

strong's concordance 756 ἄρχομαι archomai ar’-khom-ahee middle voice of 757

strong's concordance 757. ἄρχω archo ar’-kho; a primary verb; to be first (in political rank or power): —  reign (rule) over. 

NASB Translation

began (62), begin (7), beginning (8), begins (2), begun (1), proceed (1), rule (1), rulers (1), starting (2). 

This brings us to the next Greek word 758 ἄρχων archon

strong's concordance 758 ἄρχων archon ar’-khone 

present participle of 757; n m; TDNT-1:488,81;  {See TDNT 102 } 

AV-ruler 22, prince 11, chief 2, magistrate 1, chief ruler 1; 37 

1) a ruler, commander, chief, leader 

Archon (historical, Ancient Greece) The title of a magistrate in a number of states of Ancient Greece, and in the city states (poleis) of the Achaean League.

Archon (Greek: ἄρχων, árchon, plural: ἄρχοντες, árchontes) is a Greek word that means "ruler", frequently used as the title of a specific public office. It is the masculine present participle of the verb stem αρχ-, meaning "to rule", derived from the same root as monarch and hierarchy. 

The Greek word Archon is connected to the Greek word Archee (Beginning) 

In the Gospel of John the Demiurge is the first archon from the Greek word Archee translated beginning Archee 746 ἀρχή it is also translated principality or principalities in Eph 1:21 Eph 3:10 Eph 6:12 Col 1:16

Christ the head of all Principalities {#Eph 1:21 Col 1:16 2:10 } 

Demiurge can be translated Architect from Arche (Gr. "beginning") 

Heracleon: Fragments from his Commentary on the Gospel of John: 

John 1:3, “All things were made through him, and without him nothing was made.”) The sentence: "All things were made through him" means the world and what is in it. It excludes what is better than the world. The Aeon (i.e. the Fullness), and the things in it, were not made by the Word; they came into existence before the Word. . . “Without him, nothing was made” of what is in the world and the creation. . . "All things were made through Him," means that it was the Word who caused the Craftsman (Demiurge) to make the world, that is it was not the Word “from whom” or “by whom,” but the one “through whom (all things were made).”. . . It was not the Word who made all things, as if he were energized by another, for "through whom" means that another made them and the Word provided the energy (Heracleon: Fragments from his Commentary on the Gospel of John)

The Demiurge is working on behalf of someone else that is the word or logos 

The Demiurge is a personification of the Elohim

Though Elohim is in the plural, and signifies "mighty ones," it is most frequently used with a verb in the singular number, as in Gen. 1:1. This suggests that the Elohim, though constituting a great number of immortal beings, are being motivated by a single power, "the spirit of God" (Gen. 1:2). The Elohim, therefore, comprise a great company united as one, and obeying in unison the motivating power of the great Increate. The Psalmist declared: "Yahweh hath prepared His throne in the heavens; and His kingdom ruleth over all. Bless Yahweh, ye His angels, that excel in strength, that do His commandments, hearkening unto the voice of His word. Bless ye Yahweh, all ye His hosts; ye ministers of His, that do His pleasure. Bless Yahweh, all His works in all places of His dominion" (Psalm 103:19-22).

Yahweh is spirit (John 4:24), and His angels are spirit beings (Psalm 104:4; Heb. 1:7). They are "His family in heaven" (Eph. 3:15), being emanations of Him, and doing His will through His all-pervading spirit (Gen. 1:2). Thus they act as a unit, though being innumerable in number.

The Archangel Michael is the highest of all the angels as stated before, the angels are emanations of the uncreated and eternal spirit or Deity, Michael relays the commandments and orders of the Deity to all the angels below him, being the highest of all. So in a way, he could be seen as Hebraic religious idea of a "Demiurge" who fashioned the world for God.

See the post Yahweh is the head angel in the Old Testament

The Archangel Michael could be seen as the "Demiurge" who fashioned the world for the Deity.-spiritual nature. In comparison with the true God he is rather "coarse" or "rough" (Excerpts of Theodotus 33:4).

The term "demiurge" does not refer to the One True Deity, though the demiurge may very well be seen as a god, angel or elohim. The Demiurge is simply the craftsman of the universe, but is not the Supreme Intelligence of the universe the Uncreated and Eternal Spirit. In other word, whether the Demiurge is a god or not, it is not God or "THE One True Deity."

The Deity manifests himself through his angels, these angels are ever present, embodiment of the qualities of the Father, and thus manifesting the Father's will and presence in this world, without being the Father Deity themselves. These angels are always serving the Father and creating by his will and collectively are the Demiurge of the world through whom the Father administers his will.


The Demiurge is never referred to has Yaldabaoth 

The Demiurge is a real god, not a "false god".

The Demiurge is an elohim or angel

The Demiurge is not Satan, he is not a demon, and he is not an evil spirit or the personification of evil .The Creator or archangel Michael implements the Father's will and administers justice.

After all, he rendered the prophecies and reality of the Saviour.