Born Again by Sophia

Welcome to Pleroma Pathways apocalyptic and mystic Christianity, where we explore esoteric and apocalyptic texts. The concept of being "born again" is central to the transformative journey of a believer in Christ, and it is a theme deeply rooted in both scripture and divine wisdom. Through the teachings of Jesus, we understand that this rebirth is not merely a physical renewal, but a spiritual awakening and transformation. Born again by Sophia, the divine wisdom, we undergo a twofold renewal: first, through knowledge, baptism, and the Holy Spirit, and second, at the Resurrection of the Dead, when we are clothed with immortality. This document will delve into the biblical understanding of being born again, highlighting the spiritual and esoteric dimensions of this powerful concept.

# Born Again by Sophia  

Jesus said to Nicodemus, *“Very truly I tell you, no one can see the kingdom of God unless they are born again”* (John 3:3). This statement puzzled Nicodemus, who asked, *“How can someone be born when they are old? Surely they cannot enter a second time into their mother’s womb to be born!”* (John 3:4). But Jesus explained, *“No one can enter the kingdom of God unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit”* (John 3:5-6).  

Being "born again" is not a physical rebirth but a transformation initiated by divine wisdom—Sophia—and accomplished through knowledge, baptism, and the Holy Spirit. This renewal occurs in two stages: first, through enlightenment and spiritual rebirth in this life, and second, at the Resurrection when we put on incorruptibility.  

## **The First Birth: Renewal by Knowledge and the Spirit**  

The Apostle Paul describes the first stage of being born again as the renewal of the mind: *“And have put on the new self, which is being renewed in knowledge in the image of its Creator”* (Colossians 3:10). This renewal begins when we embrace divine wisdom, which calls out in Proverbs: *“Now then, my children, listen to me; blessed are those who keep my ways. Listen to my instruction and be wise; do not disregard it. Blessed are those who listen to me, watching daily at my doors, waiting at my doorway. For those who find me find life and receive favor from the Lord. But those who fail to find me harm themselves; all who hate me love death”* (Proverbs 8:32-36).  

Wisdom—Sophia—leads us to truth, and this truth brings spiritual rebirth. This is why Jesus said, *“You will know the truth, and the truth will set you free”* (John 8:32). To be born again is to be liberated from ignorance and sin through divine knowledge and understanding.  

But this renewal is not complete without baptism and the Holy Spirit. Jesus commanded, *“Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit”* (Matthew 28:19). Baptism is the moment we put on Christ, as Paul writes: *“For all of you who were baptized into Christ have clothed yourselves with Christ”* (Galatians 3:27).  

Through the anointing of the Holy Spirit, we receive the name Christian. The early disciples were called Christians because they had received the anointing from Christ, the Anointed One. As John writes, *“But you have an anointing from the Holy One, and all of you know the truth”* (1 John 2:20). This anointing confirms our new birth in the Spirit.  

## **The Second Birth: Resurrection from the Dead**  

The first birth renews the mind and spirit, but the second birth transforms the body at the Resurrection. Paul explains, *“For the trumpet will sound, the dead will be raised imperishable, and we will be changed. For the perishable must clothe itself with the imperishable, and the mortal with immortality”* (1 Corinthians 15:52-53).  

This is the ultimate rebirth—when we receive incorruptibility. Jesus, the firstborn from the dead, paved the way: *“Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep”* (1 Corinthians 15:20). Just as He was raised, we too will be raised in incorruptible bodies. *“When Christ, who is your life, appears, then you also will appear with him in glory”* (Colossians 3:4).  

This second birth fulfills Jesus’ promise: *“Very truly I tell you, the hour is coming, and now is, when the dead will hear the voice of the Son of God, and those who hear will live”* (John 5:25). The fullness of being born again is not complete until we are raised in glory.  

## **Conclusion**  

To be born again is to undergo a twofold transformation—first by receiving wisdom, baptism, and the Holy Spirit in this life, and second, by being resurrected in incorruptibility. Jesus declared, *“I am the resurrection and the life. The one who believes in me will live, even though they die”* (John 11:25). This promise is fulfilled through divine wisdom, Sophia, leading us to renewal in knowledge, and ultimately to the Resurrection of the Dead, when we will be clothed with immortality.  

As Jesus said, *“Blessed are those who are invited to the wedding supper of the Lamb!”* (Revelation 19:9). Those who are born again in both wisdom and resurrection will enter the fullness of the Kingdom of God.

Let us, then, seek divine wisdom, be renewed in knowledge, walk in the Spirit, and hold fast to the hope of the Resurrection. As Paul reminds us:

“We eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body.” (Philippians 3:20-21)

there are many powers in heaven

Elohim and Creation

or

Gods and Creation

"there are many powers in heaven" Mishnah Sanhedrin 4:5 - Sefaria. 

# **There Are Many Powers in Heaven**  

The Mishnah states, *"There are many powers in heaven."* (Sanhedrin 4:5, Sefaria). This statement, though brief, reflects an ancient belief that divine power is not singular in manifestation but operates through multiple agencies. Early Christian Gnostic sects were accused of heresy for teaching that the Deity is not the immediate creator of the world and humanity. The Valentinians taught that a creative agency called the Demiurge (meaning "craftsman" or "artisan") and the archons created and oversee the physical universe. These entities were seen as subordinate *Elohim* (gods or angels) to the spiritual *Logos*.  

But where does this teaching originate? Is it biblical?  

## **Historical Traditions of Multiple Powers in Heaven**  

This concept is not unique to Gnostic Christianity; it has deep roots in Jewish traditions. The *Tripartite Tractate*, a Valentinian text, highlights conflicting interpretations among Jewish sects regarding divine agency. It states:  

*"By interpreting them, they established many sects which exist to the present among the Jews. Some say that the God who made a proclamation in the ancient scriptures is one. Others say that he is many. Some say that God is simple and was a single mind in nature. Others say that his activity is linked with the establishment of good and evil. Still others say that he is the creator of that which has come into being. Still others say that it was by the angels that he created."* (*Tripartite Tractate*)  

Those who attribute creation to angels appear to be those who "say that he is many." This belief finds support in various Jewish writings, including the *Book of Jubilees*.  

### **The Book of Jubilees and Angelic Agency**  

The *Book of Jubilees* (dated to 160–150 BCE) presents a tradition where angels played an essential role in the revelation of divine laws and the creation of the world. It claims to be a record of Moses' revelations from angels on Mount Sinai:  

*"And He said to the angel of the presence: Write for Moses from the beginning of creation till My sanctuary has been built among them for all eternity."* (*Jubilees* 1:26)  

Chapter 2 of *Jubilees* speaks of the creation of the *Elohim*, called "spirits" and "angels" in the Ethiopic texts. If an original Hebrew text were available, the word for "angel" might have been *Elohim*, meaning "powers" or "mighty ones." The angels serve before the Deity in a structured hierarchy, with some controlling the natural world.  

The pronouns *"we"* and *"us"* in *Jubilees* are consistently applied to the angels acting on behalf of the Deity, never as a "royal we." For example:  

- *"And He gave us a great sign, the Sabbath day, that we should work six days, but keep Sabbath on the seventh day from all work."* (*Jubilees* 2:17)  

- *"And on the six days of the second week we brought, according to the word of God, unto Adam all the beasts, and all the cattle, and all the birds."* (*Jubilees* 3:1)  

- *"And the Lord said unto us: 'It is not good that the man should be alone: let us make a helpmeet for him.'"* (*Jubilees* 3:4)  

This perspective suggests that when Genesis 1:26 states, *"Let us make man in our image,"* it refers to God addressing His angels rather than using a plural form for Himself.  

## **The Book of Enoch and the Archangels**  

The *Book of Enoch* expands on the concept of heavenly hierarchies, listing seven archangels:  

*"These are the names of the holy angels who watch: Uriel, Raphael, Raguel, Michael, Saraqâêl, Gabriel, and Remiel."* (*Enoch* 20)  

Each archangel has a specific function:  

- Uriel: Over the world and Tartarus  

- Raphael: Over the spirits of men  

- Raguel: Over the luminaries  

- Michael: Over righteous humanity and chaos  

- Saraqâêl: Over the spirits who sin  

- Gabriel: Over Paradise and the cherubim  

- Remiel: Over those who rise at the Resurrection  

This understanding influenced the Gnostic concept of the *Hebdomad*, a group of seven archons governing the world.  

## **Jewish Views from Alexandrian Thought**  

Philo of Alexandria, a Jewish philosopher, distinguished between the supreme God and subordinate divine beings. He interprets Genesis 1:26 as referring to divine assistants:  

*"For no mortal thing could have been formed on the similitude of the supreme Father of the universe, but only after the pattern of the second deity, who is the Word of the supreme Being."* (*Questions and Answers on Genesis*, II)  

Philo describes the *Logos* as God’s reason, His firstborn son, and the instrument through which creation occurs:  

*"God, like a shepherd and a king, governs the earth, the water, the air, and the fire, appointing, as their immediate superintendent, His own right reason (*logos*), His firstborn son, who is to receive the charge of this sacred company as the lieutenant of the great king."* (*On Husbandry*)  

This aligns with John 1:1-3, where the *Logos* (Word) is described as the divine agent in creation.  

## **Gnostic Perspectives on Divine Powers**  

The Gnostic teacher Basilides held that angels created the world and governed nations:  

*"Those angels who occupy the lowest heaven, that, namely, which is visible to us, formed all the things which are in the world, and made allotments among themselves of the earth and of those nations which are upon it."* (*Irenaeus, Against Heresies*, I.24.4)  

Menander, another Gnostic teacher, taught that the world was created by angels, echoing Jewish and Platonic thought about intermediaries in creation.  

## **Conclusion**  

The idea that there are many powers in heaven is well-supported in both Jewish and early Christian traditions. The *Book of Jubilees*, the *Book of Enoch*, Philo, and early Gnostic writings all describe a structured hierarchy of divine beings who act as intermediaries in creation and governance. The *Elohim* of the Hebrew Bible are not necessarily a singular entity but a collective term for divine beings that assist in executing God’s will.  

Understanding Genesis 1:26, *"Let us make man in our image,"* in this context suggests a reference to divine intermediaries rather than a singular God speaking in plurality. The Christian *Logos*, identified with Jesus, was seen as the highest of these divine powers, the *firstborn of all creation* (Colossians 1:15), through whom all things were made.  

This ancient belief in multiple powers in heaven was not heretical but deeply embedded in Jewish thought, later influencing Christian theology.

Early Christian Gnostic sects were accused of heresy for teaching that the Deity, is not immediately the creator of our world, nor of our race. The Valentinians taught that a creative agency called the Demiurge (meaning "craftsman" or "artisan") and the archons created and oversees the physical universe. The Demiurge and the archons are subordinate gods (Elohim), or angels to the spiritual Logos.

Where does this teaching come from is it biblical?

Well obviously these teachings must have a biblical foundation which we will look at later. But first we will look at the historical tradition of this teaching

First a look at the Tripartite Tractate which shows conflicting interpretations among Jewish sects as pairs of opposite views. Three such pairs are listed:

By interpreting them, they established many sects which exist to the present among the Jews. Some say that the God who made a proclamation in the ancient scriptures is one. Others say that he is many. Some say that God is simple and was a single mind in nature. Others say that his activity is linked with the establishment of good and evil. Still others say that he is the creator of that which has come into being. Still others say that it was by the angels that he created. (The Tripartite Tractate)

"that which has come into being" presumably "created things"

Those who attribute to the angels a mediating role at creation seem to be identical with those who "say that he is many."

Jewish Views From Palestinian  

The first historical text we will look at is the Book of Jubilees (the Oxford Annotated Bible and the Mercer Bible Dictionary conclude the work can be dated to 160–150 BC)

The Book of Jubilees claims to present "the history of the division of the days events of the years, the year-weeks, and the jubilees of the world" as revealed to Moses by angels while he was on Mount Sinai for forty days and forty nights.

Chapter 1:25 And do thou write down for thyself all these words which I declare unto thee on this mountain, the first and the last, which shall come to pass in all the divisions of the days in the law and in the testimony and in the weeks and the jubilees unto eternity, until I descend and dwell with them throughout eternity.'
26 And He said to the angel of the presence: Write for Moses from the beginning of creation till My sanctuary has been built among them for all eternity.

Angels were used to send down the Quran to Muhammad; it was not sent down directly from God. And this seems to apply in every context that We is used in the Quran.

Chapter 2 of the Book of Jubilees gives us information about the creation of the elohim who are called spirits and angels in the manuscripts of the Ethiopic texts which we have from 15th and 16th centuries. However I believe if we could see an Hebrew original manuscript text the word for angel would be elohim spirits of powers or Mighty Ones.

The spirits and the angels are the ones who serve before the Deity there is an hierarchy to the spirits/elohim the angels of the presence and sanctification would seem to be the archangels, other angles control the natural world each group controls different forces of nature: .


The “heavens and the earth”  were created in a beginning before the first “day” of creation began. (Gen. 1:1)

In the book of Jubilees the pronouns "we"  and "us" is always used of the angels who act on behalf of the Deity:

chapter 2:17 And He gave us a great sign, the Sabbath day, that we should work six days, but keep Sabbath on the seventh day from all work.

Chapter 3:1 And on the six days of the second week we brought, according to the word of God, unto Adam all the beasts, and all the cattle, and all the birds,

chapter 3:4 And the Lord said unto us: 'It is not good that the man should be alone: let us make a helpmeet for him.'

Chapter 3:15 And in the first week of the first jubilee, [1-7 A.M.] Adam and his wife were in the garden of Eden for seven years tilling and keeping it, and we gave him work and we instructed him to do everything that is suitable for tillage.

Chapter 10:22 And the Lord our God said unto us: Behold, they are one people, and (this) they begin to do, and now nothing will be withholden from them. Go to, let us go down and confound their language, that they may not understand one another's speech, and they may be dispersed into cities and nations, and one purpose will no longer abide with them till the day of judgment.'
Chapter 14:20 And on that day we made a covenant with Abram, according as we had covenanted with Noah in this month; and Abram renewed the festival and ordinance for himself for ever.

Surah 50:16 And We have already created man and know what his soul whispers to him, and We are closer to him than [his] jugular vein (Surah Qaf [50:16])

According to Shia Islam God does not always do works himself directly he uses the angels to do them.

According to one French orientalist and scholar "we" refers to both God and Gabriel the Archangel.

So in the book of Jubilee  "We" is used of the angels it is never used as the "Royal WE" (just as in English for royalty). This is how Christians should understand the "We"  and "Us" used in the book of Genesis 1:26, 3:22; 11:7

Next we come to the book of Enoch which lists seven archangels. The Life of Adam and Eve lists the archangels as well: Michael, Gabriel, Uriel, Raphael and Joel. Although this passage does not speak about the angels involed with the creation it does show again an hierarchy among the angels Uriel is in charge of the world and Tartarus, Raphael controls or rules over the spirits of men, 

The understanding of seven archangels is also the foundation of the understand about the Hebdomad a group of seven archons which rule over the world and the physical universe. 

The book of Enoch chapter 20

1. And these are the names of the holy angels who watch.
2. Uriel, one of the holy angels, who is over the world and over Tartarus.
3. Raphael, one of the holy angels, who is over the spirits of men.
4. Raguel, one of the holy angels who †takes vengeance on† the world of the luminaries.
5. Michael, one of the holy angels, to wit, he that is set over the best part of mankind ⌈⌈and⌉⌉ over chaos.
6. Saraqâêl, one of the holy angels, who is set over the spirits, who sin in the spirit.
7. Gabriel, one of the holy angels, who is over Paradise and the serpents and the Cherubim.
8. Remiel, one of the holy angels, whom God set over those who rise.

Jewish Views from Alexandrian 

(1.227) For the scripture says: "I have seen what Laban does unto Thee,"{53}{#ge 31:12.} namely, things contrary to the benefits which I conferred on you, things impure, wicked, and altogether suited to darkness. But it is not right for the man who anchors on the hope of the alliance of God to crouch and tremble, to whom God says, "I am the God who was seen by thee in the place of God." (1.228) A very glorious boast for the soul, that God should think fit to appear to and to converse with it. And do not pass by what is here said, but examine it accurately, and see whether there are really two Gods. For it is said: "I am the God who was seen by thee;" not in my place, but in the place of God, as if he meant of some other God. (1.229) What then ought we to say? There is one true God only: but they who are called Gods, by an abuse of language, are numerous; on which account the holy scripture on the present occasion indicates that it is the true God that is meant by the use of the article, the expression being, "I am the God (ho Theos);" but when the word is used incorrectly, it is put without the article, the expression being, "He who was seen by thee in the place," not of the God (tou Theou), but simply "of God" (Theou); (1.230) and what he here calls God is his most ancient word, not having any superstitious regard to the position of the names, but only proposing one end to himself, namely, to give a true account of the matter; for in other passages the sacred historian, when he considered whether there really was any name belonging to the living God, showed that he knew that there was none properly belonging to him; but that whatever appellation any one may give him, will be an abuse of terms; for the living God is not of a nature to be described, but only to be.

(62) Why is it that he speaks as if of some other god, saying that he made man after the image of God, and not that he made him after his own image? (#Ge 9:6). Very appropriately and without any falsehood was this oracular sentence uttered by God, for no mortal thing could have been formed on the similitude of the supreme Father of the universe, but only after the pattern of the second deity, who is the Word of the supreme Being; since it is fitting that the rational soul of man should bear it the type of the divine Word; since in his first Word God is superior to the most rational possible nature. But he who is superior to the Word holds his rank in a better and most singular pre-eminence, and how could the creature possibly exhibit a likeness of him in himself? Nevertheless he also wished to intimate this fact, that God does rightly and correctly require vengeance, in order to the defence of virtuous and consistent men, because such bear in themselves a familiar acquaintance with his Word, of which the human mind is the similitude and form. (Questions and Answers on Genesis, II)


The logos is only God’s reason, His image, the instrument by which He created the world, or in a more anthropomorphic way, His “first-born son” or His superintendent (On Husbandry 51)


and let every one in his turn say the same thing, for it is very becoming to every man who loves God to study such a song as this, but above all this world should sing it. For God, like a shepherd and a king, governs (as if they were a flock of sheep) the earth, and the water, and the air, and the fire, and all the plants, and living creatures that are in them, whether mortal or divine; and he regulates the nature of the heaven, and the periodical revolutions of the sun and moon, and the variations and harmonious movements of the other stars, ruling them according to law and justice; appointing, as their immediate superintendent, his own right reason (logos), his first-born son, who is to receive the charge of this sacred company, as the lieutenant of the great king; for it is said somewhere, "Behold, I am he! I will send my messenger before thy face, who shall keep thee in the Road."{7}{#ex 23:20.} (On Husbandry)

The Greek word logos is translated reason in 1Peter 3:15 

1Pe 3:15  But sanctify the Lord God in your hearts: and [be] ready always to [give] an answer to every man that asketh you a reason <3056> of the hope that is in you with meekness and fear:

(109) For Moses says that he cannot be defiled neither in respect of his father, that is, the mind, nor his mother, that is, the external sense; {26} {#le 21:11.} because, I imagine, he has received imperishable and wholly pure parents, God being his father, who is also the father of all things, and wisdom being his mother, by means of whom the universe arrived at creation; ()

Philo had inferred from the expression "Let us make man" of the Book of Genesis that God had used other beings as assistants in the creation of man, and he explains in this way why man is capable of vice as well as virtue, ascribing the origin of the latter to God, of the former to his helpers in the work of creation

It is on this account that Moses says, at the creation of man alone that God said, "Let us make man," which expression shows an assumption of other beings to himself as assistants, in order that God, the governor of all things, might have all the blameless intentions and actions of man, when he does right attributed to him; and that his other assistants might bear the imputation of his contrary actions. Philo: On the Creation, XXIV"

The Logos or Word, (which was later manifested in the flesh of Jesus making the Christ), was the Master Worker that He used in creating all things. (John 1:1-3; Col 1:13-16; Pr 8:30) 

This Word, or Logos, was God’s only direct creation, the only-begotten son of God

Certainly the Word or Logos, whom God his Father used in bringing into existence all other creatures, was the chief or the firstborn among all the other angels whom the Hebrew Scriptures call elohím or “gods.” 

Gnostic Views 

Irenaeus writes about the Basilides system Those angels who occupy the lowest heaven, that, namely, which is visible to us, formed all the things which are in the world, and made allotments among themselves of the earth and of those nations which are upon it. The chief of them is he who is thought to be the God of the Jews; (Irenaeus, Adversus Haereses, i. 24, 4.)

menander said that the world was made by the angels the Satornilians, who believed the world was made by only seven angels Epiphanius (Bishop of Constantia in Cyprus) (2009). The Panarion of Epiphanius of Salamis: Book I (sects 1-46)Like that of all else is the creation of mankind as well.


The spiritual Logos moved him invisibly, as he perfected him through the Demiurge and his angelic servants, who shared in the act of fashioning in multitudes, when he took counsel with his archons. Like a shadow is earthly man, so that he might be like those who are cut off from the Totalities. Also he is something prepared by all of them, those of the right and those of the left, since each one in the orders gives a form to the [...] in which it exists. (The Tripartite Tractate)


Ptolemy's Letter to Flora:

For it is evident that the Law was not ordained by the perfect God the Father, for it is secondary, being imperfect and in need of completion by another, containing commandments alien to the nature and thought of such a God.
On the other hand, one cannot impute the Law to the injustice of the opposite, God, for it is opposed to injustice. Such persons do not comprehend what was said by the Savior. For a house or city divided against itself cannot stand [Matt 12:25], declared our Savior. Furthermore, the apostle says that creation of the world is due to him, for Everything was made through him and apart from him nothing was made. [John 1:3] Thus he takes away in advance the baseless wisdom of the false accusers, and shows that the creation is not due to a God who corrupts but to the one who is just and hates evil. Only unintelligent men have this idea, men who do not recognize the providence of the creator and have blinded not only the eye of the soul but also of the body. (Ptolemy's Letter to Flora)

Biblical Interpretation

Gen 1:1 In the beginning God created the heavens and the earth

Mr. Parkhurst, in his lexicon under the word alah, cites many passages where Elohim is associated with other plurals. Upon close examination there will be found no goood reason to question the conclusion, that Elohim [translated God in Gen. 1:1] is a noun plural, and signifies "gods" (Elpis Israel Dr. John Thomas)

 (Christopher Maddocks)

In the light of this revelation I understand the Mosaic record of the creation. It pleased the King Eternal nearly six thousand years ago to add a new habitable province to His dominion; not by an original creation of a globe, but by the re-constitution of one already existing as one of the solar planets. He commanded His angels to go and execute the work according to the order detailed by Moses. They hearkened unto the voice of His word; and in six days finished all they were commanded to do. (Elpis Israel Dr. John Thomas)

But among all these there was not one fit to exercise dominion over the animal world, or to reflect the divine attributes. Therefore, 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. Further details concerning the formation of the human pair are given in the second chapter of Genesis, verses 7, 18, 21-25. These passages belong to the work of the sixth day; while that from verse 8 to 14 pertains to the record of the third; and from 15 to 17 is parallel with chapter 1:28-31, which completes the history of the sixth. (Elpis Israel Dr. John Thomas)

Ge 3:5 For God doth know that in what day soever you shall eat thereof, your eyes shall be opened: and you shall be as Gods, knowing good and evil.

In the Hebrew the word rendered "gods" is Elohim, the same as occurs throughout the first chapter. From what other source but the sight of its eyes, unless by divine inspiration, could the serpent have derived information about the "gods"? It spoke of what it had seen and heard. But the animals were still without a king; therefore, said the Chief of the Elohim, "Let us make man in our image." There was none like the Elohim of all the creatures they had made; therefore, they determined to make an animal after their form. They shaped him with head, limbs and body like their own; so that he stood before them the earthly image of the celestial Elohim. As much their image as Seth was the image of his father Adam. (Gen 5:3) (Elpis Israel Dr. John Thomas)

GOD... US: Elohim. Plural: "sons of God", ie angels (Job 38:7; Gen 3:22; Psa 8:5; cp Num 12:8; Act 7:38; Gen 32:30 with Hos 12:3,4; 1Ki 22:19). The plural prob relates to angels, although the verb here is singular. So God prob entered into consultation with His surrounding hosts and conferred with them on the creation of man in their joint image. Angels involved in creation: Job 38:4-7; Psa 148:2 (describing creative acts of Gen 1); Psa 104:4,5 -- again in a creative context.

"It is credible that they [the Elohim] were once animal men of other spheres; that in a former state they were made subject to vanity not willingly; that while in the flesh they believed and obeyed God; that they succumbed to death as mortal men; that they rose from the dead, and so attained to immortality as the Elohim of the Invisible God. ..."

"Mortal and corruptible beings like ourselves become Elohim, mighty in strength, and framers of new worlds."

"Thus the heavens and the earth were finished, and all the host of them;" and the Yahweh Elohim, on reviewing the stupendous and glorious creation elaborated by the Spirit, pronounced it "VERY GOOD." Then the Elohim, or "Morning Stars sang together, and all the Sons of God shouted for joy" (Job 38:4-7).


so that creation is not the work of ONE GOD only, but of many gods.


Brothers, behold, then, your Gods and Creators



Many early Jewish and Gnostic Christians taught that the work of creation was done by the angels or the logos some groups call these beings the Demiurge and and his angelic servants

Names and Titles of the Deity

Chapter 2:1 And the angel of the presence spake to Moses according to the word of the Lord, saying: Write the complete history of the creation, how in six days the Lord God finished all His works and all that He created, and kept Sabbath on the seventh day and hallowed it for all ages, and appointed it as a sign for all His works.
2 For on the first day He created the heavens which are above and the earth and the waters and all the spirits which serve before him -the angels of the presence, and the angels of sanctification, and the angels [of the spirit of fire and the angels] of the spirit of the winds, and the angels of the spirit of the clouds, and of darkness, and of snow and of hail and of hoar frost, and the angels of the voices and of the thunder and of the lightning, and the angels of the spirits of cold and of heat, and of winter and of spring and of autumn and of summer and of all the spirits of his creatures which are in the heavens and on the earth, (He created) the abysses and the darkness, eventide <and night>, and the light, dawn and day, which He hath prepared in the knowledge of his heart.
3 And thereupon we saw His works, and praised Him, and lauded before Him on account of all His works; for seven great works did He create on the first day.

The angels themselves are ordered in hierarchical fashion and have been since their creation.

Three levels or ranks may be distinguished: the angels of the presence and the holy ones; the angels appointed over the elements and natural phenomena; and the angels appointed over the powers and other created entities (2:2). 

From the names of the two groups—the angels of the presence and the holy angels—one learns how closely related they are to God and why they are rightly styled the two great kinds (2:18). 

Most of the author references to angels are to these two elite classes.

41:1 2-3 record the creations of the first day, seven in number, viz. heaven, earth, the waters, spirits, the abysses, darkness, light.

According to our Book the angels were created on the first day, and this probably represents the view of earlier Judaism.

18 And all the angels of the presence, and all the angels of sanctification, these two great classes -He hath bidden us to keep the Sabbath with Him in heaven and on earth.

Cf. ii. 18, xv. 27, xxxi. 14. These are the two chief orders of angels. The "angels of sanctification" sing praises to God.

41:4 The various classes of angels that follow constitute the third or lowest order. They preside over the elements and natural phenomena; cf. 1 Enoch lx. 12-21, lxxv., lxxx.; 2 Enoch xix. 1-4, For the "angels of the winds," cf. Rev. vii. 1 f.; 1 Enoch xviii. 1-5, xxxiv.-xxxvi., lxxvi.

Gen 1:1 In the beginning God created the heavens and the earth

"God created" — The Hebrew is bar a Elohim: a verb in the singular number combined with a noun in the plural : "Mighty ones he created" (J. Thomas, Phanerosis p. 51). The use of a singular verb with a plural noun suggests one motivating power manifested through a multiplicity of agents. The one motivating power in creation was the "Spirit of God" (v. 2) or Yahweh Who worked through the angels to bring the creation into existence. 

This intimate relationship, so intimate as to constitute a Unity in plurality, (but not a plurality in the absolute and primary Power the source of all) is expressed in Isaiah 45:18, "Thus, saith Yahweh, that created the heavens hu ha-Elohim, He the Elohim that formed the earth and made it; He hath established it. He created it not in vain, He formed it to be inhabited. I Yahweh, and none without." In this text Yahweh is twice repeated. This expresses one, being in the singular number; but Elohim is plural expressing two or a multitude; 

and this noun of multitude is prefaced, not by they as they the Elohim; but by 'He', as He the Elohim. This unusual feature is doctrinal not accidental, nor an arbitrary custom of language, but designed. It teaches that the creation was produced from one power ex ou, out of which, are all things, and that this one power operated through a plurality of agents, or Elohim, who are the spirit-embodiments of its rays" {Phanerosis p. 52).

SPIRIT OF GOD: Heb "ruach Elohim": "The spirit strength of the Mighty Ones". "Spirit" = the "wisdom" of Pro 8:22-26

“By the Word of Yahweh were the heavens made; and all the host of them by the breath of his mouth” (Psa. 33:6).

Yahweh gave the command, and the Angels obeyed. He said: “let there be light, and there was light” (Gen. 1:3). “He spake, and it was done; he commanded, and it stood fast” (cp. Psa. 33:9). So it was that the Angels (Hebrew: Elohim—see Psa. 8:5) were the agents through which the Almighty accomplished His Will in creating the Heavens and Earth. So it is that we read in Genesis chapter 1: “In the beginning, Elohim created the heavens and the earth” (Gen. 1:1).

The Meaning of the Name Barbelo

Who or what is Barbelo?









"And his thought performed a deed and she came forth, namely she who had appeared before him in the shine of his light. This is the first power which was before all of them (and) which came forth from his mind, She is the forethought of the All - her light shines like his light - the perfect power which is the image of the invisible, virginal Spirit who is perfect. The first power, the glory of Barbelo, the perfect glory in the aeons, the glory of the revelation, she glorified the virginal Spirit and it was she who praised him, because thanks to him she had come forth. This is the first thought, his image; she became the womb of everything, for it is she who is prior to them all, the Mother-Father, the first man, the holy Spirit, the thrice-male, the thrice-powerful, the thricenamed androgynous one, and the eternal aeon among the invisible ones, and the first to come forth. (The Apocryphon of John long version)


Title: Unveiling the Divine Feminine: Exploring the Enigmatic Figure of Barbelo


Introduction:
In the mystical realm of Gnosticism, the figure of Barbelo shines brightly as a beacon of divine wisdom and creative power. Derived from Semitic and Aramaic roots, the name Barbelo carries profound implications, suggesting a connection to the sacred Tetragrammaton and the divine feminine aspect of God. This document aims to unravel the mysteries surrounding Barbelo, exploring her multifaceted nature as a mother, wisdom, and the Holy Spirit in Gnostic tradition.


Origins and Etymology:
The name Barbelo derives from Hebrew and Aramaic origins, with various interpretations reflecting the elusive nature of this divine figure. Some scholars propose that Barbelo could mean "God is in the four," hinting at a divine presence embedded within the mystical realm of fourfold existence. Others suggest "daughter of the lord" or "mighty through God," highlighting Barbelo's divine lineage and inherent power derived from the Deity.


The Tetragrammaton Connection:
Barbelo's association with the Tetragrammaton, the ineffable four-letter name of God in Hebrew (YHWH), adds layers of complexity to her character. The Tetragrammaton symbolizes the divine essence and serves as a potent symbol of divine presence and power. Barbelo's connection to this sacred name underscores her significance as a divine emanation and embodiment of divine wisdom and creative energy.

Asher: The Relative Pronoun: At the heart of the Tetragrammaton is the pivotal term "Asher." This relative pronoun, meaning "who," not only links to Barbelo but unveils a profound duality. It transcends singular and plural, masculine and feminine, embodying the harmonious balance inherent in the divine. "Asher" becomes a linguistic embodiment of the androgynous nature often attributed to Barbelo, suggesting a unity beyond conventional understanding.

Ehyeh asher Ehyeh: The memorial phrase "ehyeh asher ehyeh" encapsulates the essence of divine self-existence. "I will be who I will be" transcends time and form, portraying a deity beyond human comprehension. In this linguistic dance, "Asher" becomes the nexus, linking the mortal observer to the boundless, genderless, and timeless divinity embodied by Barbelo.

Barbelo as the Deity-in-Four: Within this linguistic exploration, Barbelo emerges as the "Deity-in-Four," encapsulating the divine essence within the Tetragrammaton. Her connection to "Asher" deepens her role as the bridge between the divine and the created world, embodying the unity of opposites and the transcendence of dualities.

Asher's Unity Beyond Duality: The ambiguity of "Asher" challenges conventional linguistic boundaries, transcending the limitations of singular and plural, masculine and feminine. In its fluidity, "Asher" mirrors the androgynous nature of Barbelo, emphasizing a divine unity that transcends earthly distinctions. This linguistic nuance invites seekers to contemplate the infinite within the finite and the boundless within the defined.


Barbelo as Mother and Wisdom:
Within Gnostic cosmology, Barbelo occupies a central role as the Mother/Father figure, embodying both masculine and feminine aspects of the divine. As the divine Mother, Barbelo represents the nurturing and generative force of creation, giving birth to the Christos, the divine light and wisdom. Barbelo's role as the Mother highlights her creative potency and her role in bringing forth the divine order and harmony.


Barbelo as the Holy Spirit:
In Gnostic tradition, Barbelo is also synonymous with the Holy Spirit, representing the active force of divine revelation and spiritual illumination. As the Holy Spirit, Barbelo is not merely a passive entity but an active participant in the unfolding of divine wisdom and enlightenment. Barbelo's presence as the Holy Spirit permeates the cosmos, guiding and inspiring seekers on their spiritual journey.


Androgynous Nature of Barbelo:
One of the most intriguing aspects of Barbelo is her androgynous nature, embodying both masculine and feminine attributes within a unified divine being. Barbelo transcends conventional gender roles, symbolizing the unity and harmony of opposites within the divine realm. As the androgynous one, Barbelo epitomizes the balance and integration of masculine and feminine energies, reflecting the divine harmony and completeness.


Barbelo as the Divine Mind:
Beyond her roles as Mother, Wisdom, and the Holy Spirit, Barbelo also represents the divine mind or mental powers unfolding from the divine thought. Barbelo's emergence from the divine mind signifies the creative process of manifestation and realization, where divine ideas become tangible realities. As the embodiment of the divine mind, Barbelo illuminates the path of spiritual awakening and enlightenment.


Conclusion:
In conclusion, Barbelo stands as a profound symbol of divine wisdom, creativity, and spiritual enlightenment within Gnostic tradition. Her multifaceted nature as Mother, Wisdom, Holy Spirit, and Divine Mind transcends conventional understandings of gender and underscores the unity and harmony inherent in the divine realm. As seekers delve deeper into the mysteries of Barbelo, they uncover profound truths about the nature of existence and the eternal journey of the soul toward divine illumination.










Original text
The word Barbelo apparently comes from Hebrew Be-arba Eloha

The meaning of the Semitic/Aramaic name is uncertain ("God is in the four," "daughter of the lord," "mighty through God").

The name of Barbelo seems to be based on a form of the holy four-letter name of God within Judaism, and it apparently comes from Hebrew-perhaps ‘God (compare El) in (b-) four (arb(a),"

Barbelo comes "from the Hebrew baba' ‘eloh, ‘in the four is God'. with an abbreviated feminine ‘o' added to make the name a feminine aspect of God.

'The Deity-in Four', with reference to the Tetragrammaton Τετραγράμματον, meaning "[consisting of] four letters"), יהוה in Hebrew and YHWH the ineffable four letters name of God

The memorial, in its simplest form, is ehyeh asher ehyeh, "l will be who I will be." Asher, "who," the relative pronoun in this memorial, is both singular and plural, masculine and feminine.

Barbelo is feminine aspect of God, Barbelo is mother, wisdom and the holy spirit or active force.

Barbelo she is Mother/Father and She brought forth the Christos through Him who is the Light.

Barbelo as the Mother the titles the Father and Mother (these are the masculine and feminine names of one androgynous being

The Holy Spirit - Barbelo, is not a person or primordial being controlled by the Father it is an aspects of the mind of God or mental powers, unfolding or expanding from its thought to become an idea



However “bar,” in Aramaic, means son, and in particular, “son of” the word that follows. If Bar means, “Son of,” and if, as the scholars say, “Belo” or "EL" seems to indicate the word “God,” the logical procession might be to see that Barbelo means the sons of God.



In the unfolding of creation Yahweh first established the invisible imperishable realms of light from non-being to be the root and foundation of what would be the perishable visible material realms

wishing to unfold the visible creation from that which is invisible Yahweh willed into being a feminine principle or attribute called Barbelo

all began with Yahweh, Yahweh as Father emanated Barbelo (the holy spirit or active force) full of light, life and majesty, she being filled with need to birth, conceived as glory the eternal Christ power the word of the Father





Yahweh is Barbelo

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

The Holy Spirit is God's Wife

The Holy Spirit is God's Wife

For on the first day He created the heavens which are above and the earth and the waters and all the spirits which serve before him -the angels of the presence, and the angels of sanctification, and the angels [of the spirit of fire and the angels] of the spirit of the winds, and the angels of the spirit of the clouds, and of darkness, and of snow and of hail and of hoar frost, and the angels of the voices and of the thunder and of the lightning, and the angels of the spirits of cold and of heat, and of winter and of spring and of autumn and of summer and of all the spirits of his creatures which are in the heavens and on the earth, (He created) the abysses and the darkness, eventide <and night>, and the light, dawn and day, which He hath prepared in the knowledge of his heart.

We know that The holy spirit is a force, the invisible power and energy of the Father by which God is everywhere present that is effluent from His person and presence, filling universal space. The Spirit is not a 'separate' or 'other' person. Ac 7:55, 56; Re 7:10 It is God's own radiant power, ever out flowing from Him, by which His 'everywhereness' is achieved. Ps 104:30; 1 Cor 12:4-11.

The Spirit is personal in that it is of God Himself: it is not personal in the sense of being some other person within the Godhead" The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

However there is another meaning to the Holy Spirit a deeper meaning

1. The Holy Spirit is the group of all the angels who are married to God.

2. The Holy Spirit is our spiritual Mother.

3. The whole congregation is regarded as being one body, one wife.

4. God has a family of which he is the father, the Holy Spirit is the mother, God's wife, and Jesus is now the firstborn son.

The holy spirit is described by John as the helper:

Jn 14:26 But the helper, the holy spirit, which the Father will send in my name, that one will teach you all things and bring back to your minds all the things I told you .

But Adam's wife was described in the same way:

Gen 2:18 And Yahweh Elohim went on to say: It is not good for the man to continue by himself. I am going to make a helper for him, as a complement of him.

Just as Eve was a complement and helper to Adam so the holy spirit is God's helper, and a complement to him. It is his wife. It is Jesus' mum and ours. The four are a family. The holy spirit although was not mentioned much in the old testament, here are all the explicit references to it as 'the holy spirit'...Ps 51:11 Isaiah 63:10, 11

But it was referred to more in other ways...Deut 34:9 Jn 14:17 Ex 35:31

Since the holy spirit imparts wisdom it must be an intelligent being or beings. Likewise we can deduce that the holy spirit is a living intelligent thing because it can plead for us:

So since it is a living spirit, so it must consist either of an angel or of a group of them. We know that there is more than one angel...

Ps 104:4 Making his angels [his messengers] spirits, his ministers a devouring fire.

Heb 1:13 But with reference to which one of the angels has he ever said: Sit at my right hand, until I place your enemies as a stool for your feet?
14 Are they not all ministering spirits, sent forth on behalf of those who are going to inherit salvation?.

The holy spirit does God's ministering and contains ministers, who are holy spirits plural. So the holy spirit is a group of angels. So it must be the group of all the angels who are married to God, all the angels who are in a covenant with God who are partakers of the divine nature

Hence Paul said: Galatians 4:26 But the Jerusalem above is free, and she is our mother.

The Jerusalem above is God's heavenly administration which is all of the loyal angels, which is all of the holy spirits. Paul explicitly states that these angels are our Mother, for they give birth to all the new angels. Now mother's plead with father's not to be too hard on errant sons. And that is precisely the meaning of Romans 8:26, the holy spirit interceding with God for the sanctified ones, is the mother interceding with the father for her sons.

God does refer to a whole nation of people as one person...

Ex 4:22 And you must say to Pharaoh: This is what Yahweh has said: Israel is my son, my firstborn.

He also refers to the entire church as Jesus' wife, one person in the singular...

Ephesians 5:22 Let wives be in subjection to their husbands as to the Lord,

23 because a husband is head of his wife as the Christ also is head of the congregation, he being a saviour of [that] body.

24 In fact, as the congregation is in subjection to the Christ, so let wives also be to their husbands in everything.




So the whole congregation is regarded as being one body, one wife. Here is a table of greater or lesser husbands and wives...

                                              Husbands Wives

                                                 Joseph             Mary

                                                President First Lady 

                                                        King Queen

                                                  Jesus            Christian church

                                                     Priest Congregation

                                  Managing Director    Board of directors

                            President of corporation    All the vice presidents as a group

                                  Manager of sports team        Sports Team

                                                   Field Marshal His Army

                                                    Prime Minister Cabinet

                                                          God           Holy Spirit, all the angels of the presence, and the angels of sanctification

The very word 'corporation', or 'incorporated' means a lot of people regards as one body.

Now the Holy Spirit is the Mother of everyone living spiritually whereas Adam called his wife Eve because:

Gen 3:20 After this Adam called his wife's name Eve, because she had to become the mother of everyone living.

So God does have a family, and in this family he is the father, the holy spirit is the mother, God's wife, and Jesus is now the firstborn son. So there it is. There is nothing mystical or indecipherable about it, we are just talking about your regular family (well OK they are a rather powerful example!). This is why you cannot blaspheme against God or against his wife, who wears his name but you could blaspheme against Jesus, before he was resurrected...

Mat 12:31 On this account I say to you: Every sort of sin and blasphemy will be forgiven men, but the blasphemy against the spirit will not be forgiven.

32 For example, whoever speaks a word [in blasphemy] against the Son of man, it will be forgiven him; but whoever speaks [in blasphemy] against the holy spirit, it will not be forgiven him, no, not in this system of things nor in that to come.

So the holy spirit has the same status as God, being his wife, so it cannot just be one angel, for if it was, then that angel would also be a God to be worshipped with the same status as Yahweh.

Incidentally the holy spirit, or helper or comforter, the spirit of the truth, the spirit of wisdom, sent by God, is always referred to in the neuter in scripture. However, the spirit of truth, sent by Jesus, which is also called a helper is referred to in the masculine...

Jn 15:26 When the helper arrives that I will send you from the Father, the spirit of the truth, which proceeds from the Father, that one will bear witness about me.

Jn 16:7 Nevertheless, I am telling you the truth. It is for your benefit I am going away. For if I do not go away, the helper will by no means come to you, but if I do go my way, I will send him to you.

Jn 16:13 However, when that one arrives, the spirit of the truth, he will guide you into all the truth, for he will not speak of his own impulse, but what things he hears he will speak, and he will declare to you the things coming.

This 'spirit of the truth', the one sent by Jesus, as opposed to the one sent by Yahweh, is the angel of Revelation that presented Revelation in signs to John...

Rev 1:1 A revelation by Jesus Christ, which God gave him, to show his slaves the things that must shortly take place. And he sent forth his angel and presented [it] in signs through him to his slave John.

So all of the angels of the presence, and the angels of sanctification together, as the holy spirit, are feminine. But each individual angel is masculine.

Heb 1:13 But with reference to which one of the angels has he ever said: Sit at my right hand, until I place your enemies as a stool for your feet?
14 Are they not all ministering spirits, sent forth [as the holy spirit] on behalf of those who are going to inherit salvation?.

The holy spirit itself is the helper, the ministering spirit for all of us, and so are these angels. So the one is the sum of the others.