Gnostic Teaching On The Serpent

Gnostic Teaching On The Serpent

Serpent: There exist two distinct Gnostic interpretations concerning the serpent in the Genesis narrative. The Ophites and the Naasenes, both sects within Gnosticism, held the serpent in reverence. Conversely, when we examine the Nag Hammadi Scriptures, we encounter a Gnostic interpretation that aligns more closely with the traditional biblical understanding.

Note 

The names Ophites and Naassenes, both derived from words for serpent or snake, are used to refer to Gnostic sects. 

The Naassenes sect whose name derives from nahash, Hebrew for "serpent."
The Ophites are Gnostics given a similar name, from ophis, Greek for "serpent." 

The passage in the *Apocryphon of John* states:  

> "However, I caused them to eat.  

I asked the Savior, ‘Lord, isn’t it the serpent who caused Adam to eat?’ He smiled and replied, ‘The serpent caused them to eat in order to produce the wickedness of the desire to reproduce that would make Adam helpful to him.’"  

This passage suggests a dual perspective on the act of eating. On the one hand, Jesus, as the revealer of hidden truths, claims responsibility for causing Adam and Eve to eat, which may be understood as an allusion to the faculty of *Epinoia*, the divine insight that enables humanity to awaken from its sleep of ignorance and come to the knowledge of the Unknown Father. On the other hand, the serpent’s role is explicitly linked to the introduction of sexual reproduction, a theme central to Gnostic cosmology

Valentinians

The Valentinans understanding of the Serpent comes from the book of Genesis  

The first human being is a mixed formation, and a mixed creation, and a deposit of those of the left and those of the right, and a spiritual word whose attention is divided between each of the two substances from which he takes his being. Therefore, it is said that a paradise was planted for him, so that he might eat of the food of three kinds of tree, since it is a garden of the threefold order, and since it is that which gives enjoyment.

The noble elect substance which is in him was more exalted. It created and it did not wound them. Therefore they issued a command, making a threat and bringing upon him a great danger, which is death. Only the enjoyment of the things which are evil did he allow him to taste, and from the other tree with the double (fruit) he did not allow him to eat, much less from the tree of life, so that they would not acquire honor [...] them, and so that they would not be [...] by the evil power which is called "the serpent." And he is more cunning than all the evil powers. He led man astray through the determination of those things which belong to the thought and the desires. <He> made him transgress the command, so that he would die. And he was expelled from every enjoyment of that place. (the Tripartite Tractate)

In the text from the Tripartite Tractate we have two different groups the first human, the other group the evil powers, the serpent is one of the evil powers "by the evil power which is called "the serpent." And he is more cunning than all the evil powers."

Here in the Tripartite Tractate the Serpent is given the standard biblical interpretation it actually led Adam and Eve to sin, introducing death’s control over humankind

In the Tripartite Tractate the serpent is the agent of the carnal powers, material passions, which through their seduction of man force him to suffer the conditions of their own, corporeal existence

The hyllc ruler represents the power which keeps the chaotic activities of the hylic powers in check: cf. 97:36-98:5, 99:9-11.15-16.

Note that this figure, the chief of the hylic powers, is not regarded as essentially a chaotic and evil power; on the contrary his function is positive, since he is a tool employed by the superior powers to give shape to the realm of matter

The Serpent is Symbolic 

The Serpent symbolic of the impulses of the flesh

serpent--Sense consciousness or the desire of carnal mind for pleasure. He seeks satisfaction through the appetite. By listening to the serpent of sense, man falls to his lowest estate.

The serpent in the garden should be understood symbolically this can be seen from the works of Philo of Alexandria:

And these statements appear to me to be dictated by a philosophy which is symbolical rather than strictly accurate. For no trees of life or of knowledge have ever at any previous time appeared upon the earth, nor is it likely that any will appear hereafter. (Philo of Alexandria On the Creation of the world)

that the aforesaid serpent is the symbol of pleasure, because in the first place he is destitute of feet, and crawls on his belly with his face downwards. In the second place, because he uses lumps of clay for food. Thirdly, because he bears poison in his teeth, by which it is his nature to kill those who are bitten by him. (Philo of Alexandria On the Creation of the world)

The testimony of Truth

It is written in the Law concerning this, when God gave a command to Adam, "From every tree you may eat, but from the tree which is in the midst of Paradise do not eat, for on the day that you eat from it, you will surely die." But the serpent was wiser than all the animals that were in Paradise, and he persuaded Eve, saying, "On the day when you eat from the tree which is in the midst of Paradise, the eyes of your mind will be opened." And Eve obeyed, and she stretched forth her hand; she took from the tree and ate; she also gave to her husband with her. And immediately they knew that they were naked, and they took some fig-leaves (and) put them on as girdles. But God came at the time of evening, walking in the midst of Paradise. When Adam saw him, he hid himself. And he said, "Adam, where are you?" He answered (and) said, "I have come under the fig tree." And at that very moment, God knew that he had eaten from the tree of which he had commanded him, "Do not eat of it." And he said to him, "Who is it who has instructed you?" And Adam answered, "The woman whom you have given me." And the woman said, "It is the serpent who instructed me." And he (God) cursed the serpent, and called him "devil." And he said, "Behold, Adam has become like one of us, knowing evil and good." Then he said, "Let us cast him out of paradise, lest he take from the tree of life, and eat, and live forever." (The Testimony of Truth)

And in one place, Moses writes, "He made the devil a serpent <for> those whom he has in his generation." Also, in the book which is called "Exodus," it is written thus: "He contended against the magicians, when the place was full of serpents according to their wickedness; and the rod which was in the hand of Moses became a serpent, (and) it swallowed the serpents of the magicians." Again it is written (Nm 21:9), "He made a serpent of bronze (and) hung it upon a pole ...... (1 line unrecoverable)... which [...] for the one who will gaze upon this bronze serpent, none will destroy him, and the one who will believe in this bronze serpent will be saved." For this is Christ; those who believed in him have received life. Those who did not believe will die. (The Testimony of Truth)

The "serpent" of the garden of Eden is sense consciousness. It may also be called desire, and pleasure (sin), or the activity of life in an external expression, apart from the Source of life. When the life is lifted to the realization that it is Spirit, it becomes healing, as illustrated by Moses' lifting up the serpent in the wilderness. Those who had been bitten by the fiery serpents (lustful expressions of life) were healed when they looked upon the serpent that was lifted up by Moses at the command of God. They looked up, or perceived the truth about divine life, and their minds and bodies were cleansed

VERSE8 And Yahweh said unto Moses, Make thee a fiery serpent" — In appearance, this brazen serpent looked like those on the ground, but it lacked their poisonous venom. In Hebrew, the word "serpent" does not appear in this verse, only the word saraph. Saraph sigifies to consume by burning. The verb is frequently used for complete and utter burning (Exod. 12:10; 29:14; Lev. 4:19,21; 8:32 etc.), particularly in sacrifice when the flesh was consumed by fire. Hence the serpent on the pole represented flesh purified, having gone through the fire, whereas the serpents on the ground represented the flesh in active sin. Yahweh provided a saraph of copper to heal the deadly infection caused by the venom of the fiery serpents. The Scriptures say of the Lord: "With his stripes we are healed . . . Yahweh laid on him the iniquity of us all" vIsa. 53:5-6; 2 Cor. 5:21; Rom. 8:3). Flesh purified will conquer the undiscipled world eventually (Isa. 6:6-7), hence the reference to the Seraphim in Scripture (Isa. 6:2; Rev. 4:8). The brazen serpent typed the sacrifice of the Lord, as he declared:"As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life" (John 3:14-15. See also John 12:32,33). Christ came in "the likeness of sinful flesh" (Rom. 8:3), but he conquered its power. The brazen serpent on the pole, therefore, represented flesh crucified. It testified to the Israelites that they had to figuratively crucify the flesh if they would be saved from the death that was even then working through their members (Gal. 5:24).

"And set it upon a pole" — The word is nes. The same word is sometimes used to describe an ensign designed to call the people together (Isa. 11:12). The serpent on the pole, therefore, represented a public exhibition of sin's flesh silenced, conquered and crucified. Paul explained to the Galatian brethren that "Jesus Christ hath been evidently set forth, crucified among you" (Gal. 3:1). His words signify that the crucified Lord Jesus had been publicly exhibited or placarded before humanity for the purpose of saving them from their sins. A similar exhibition was provided at this time of crisis in the wilderness.

"And it shall come to pass, that everyone that is bitten" — Those who felt the serpent's bite were invited to view the brazen serpent. This is the first essential to salvation to this day. A person must recognise his need of Christ, must realise that he is death-doomed and sinful, and so understand the urgency of his case, in order to acceptably approach God for salvation. In the wilderness, those who felt the effect of the venom working through their bodies realised the urgency of their need and hastened to seek the salvation offered by Yahweh. The same urgency must be instilled into those who are drawn by the Gospel today.

"When he looked upon it shall live" — Those bitten by the serpents were taught by God's Word to look upon the brazen serpent. They did not dispute what they should do, because they realised that time was critical, and their opportunity to escape death was limited. Immediate obedience to the instructions was imperative if they were to live. The same urgency remains today. On the day of Pentecost, Peter spake many words making that point: "With many other words did he testify and exhort, saying, Save yourselves from this untoward generation" (Acts 2:40). In effect, he was repeating Moses' appeal.

However, it must be recognised that there was no magic in the serpent. The efficacy did not come from it, for it was lifeless and unable to help. The efficacy came from within the onlooker who had to exercise faith in the power of Yahweh to save. In the serpent on the pole they saw represented what was required of them: putting to death the desires and deeds of the flesh; a typical crucifixion of it as the way to life. It was the flesh that was responsible for the faithless murmuring that had brought the Israelites to the point of derth: and it had to be repudiated. Those "bitten" by the serpent had been made conscious of personal sin, and therfore humbled to seek the help of Yahweh through Moses. They realised that they did not conform to the harmlessness of the serpent on the pole, but manifested venom in their tongues like those on the ground. They had "sharpened their tongues like a serpent: adders' poison was under their lips" and they murmured against Moses and against God (Psa. 140:3). They had to learn to crucify the flesh, to overcome it whilst seeking the forgiveness of Yahweh.

VERSE 9 "And Moses made a serpent of brass and put it upon a pole" — The metal would have had to go through the fire in order to be shaped, and in doing so would have been purified (Num. 31:23; 16:38). This pointed forward to the Lord Jesus of whom it is written: "he learned obedience by the things which he suffered" (Heb. 5:8). The "things he suffered" were elements in his purification. In regard to the serpent in the wilderness, it is questioned as to whether the metal was bronze or copper. Both were known to the ancients. Bronze is an alloy of copper and tin. Bronze utensils have been found at Lachish and at Troy, showing that it was in use in ancient times. It is suggested that such bronze was made directly from a copper ore containing tin long before the two metals were artificially mixed. See The Cambridge Bible. The Hebrew word nechosheth signifies "copper" in Job 28:2, where it is described as a metal smelted directly from the ore.

"And it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass he lived." — Rotherham renders this: "As soon as he directed his look unto the serpent of brass . . ." A deliberate seeking of the serpent was required, not an accidental glance at it as the A.V. rendition might suggest. The Hebrew word "beheld" is nabat and signifies to scan, to look intently at. One can imagine the long, steady look that would be given by those bitten by the serpents, and who felt "the answer of death in themselves". "Look unto Me, and be ye saved", is the appeal of Yahweh (Isa. 45:22); "Look unto Jesus, the author and finisher of faith" (Heb. 12:2). The eyes of those who would be saved must be earnestly centred upon the Lord, must consider him as revealed in the Word, pondering his character and ways (see John 6:40), "Behold the Lamb of God, which taketh away the sin of the world", proclaimed John (John 1:29). Israel after the flesh will be compelled to do this at his second coming (Zech. 12:10). This drama in the wilderness taught the new generation of Israelites the need of disciplining self, and of seeking in faith the redemption that they could obtain in Yahweh. They were clearly shown that the healing power was not in the brazen serpent itself, but in Yahweh Who had ordered the whole process. When the afflicted Israelites looked at the serpent, they did so in obedience to God and in faith that it would heal. So with redemption in Christ. Christ is powerless to heal stricken humanity in the absence of a personal faith (Heb. 11:6). The whole process of redemption in Him is Divine, and must be according to God's requirements. It is God motivated, and witnesses to the love of God: "God so loved the world that He gave His only begotten Son that whosoever believeth in him should not perish, but have everlasting life" (John 3:16). That statement is made on the background of reference to the serpent in the wilderness. Love, faith and action are all fused to bring about redemption. The brazen serpent was preserved until the time of Hezekiah, who destroyed it because it had become an object of worship, which was idolatry (2 Kings 18:4). This taught that it was not in the type, but in the reality, that the work of redemption is effected. See Paul's comment in 1 Cor. 10:9

Syzygy the Gender of the Aeons

What is the Syzygy in Gnostic theology?
or
Syzygy the Gender of the Aeons







### Syzygy: An Integral Concept in Valentinian and Gnostic Theology


The term "syzygy" plays a significant role in Valentinian theology, referring to pairs of complementary Aeons that emanate from God. These pairs, often described as male-female, embody harmonious qualities that together form the state of fullness known as the *Pleroma*. This idea illustrates a central Gnostic theme: wholeness achieved through unity.


In Gnostic cosmology, each syzygy consists of a male-named Aeon representing form and a female-named Aeon symbolizing substance. These pairs are not merely symbolic; they reflect the underlying structure of divine reality, where balance and union are essential principles.


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### Syzygy in the Greek Language


The word *syzygy* originates from the Greek σύζυγος (*sýzygos*), which means "mate" or "yoked together." It comes from the root words **σύν** (*sýn*, meaning "together") and **ζυγός** (*zugós*, meaning "yoke" or "pair"), ultimately derived from the Proto-Indo-European root *yewg-* meaning "to join or tie together."


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### Biblical Usage


The term σύζυγος (*sýzygos*) appears once in the Greek New Testament, in Philippians 4:3:


> "Yes, I ask you also, true yokefellow (*σύζυγε*), help these women who have labored side by side with me in the gospel together with Clement and the rest of my fellow workers, whose names are in the book of life."


There is some debate about whether *σύζυγος* here refers to a specific person (possibly named Synzygus) or is simply a general term for a colleague or companion in ministry. Thayer's Greek Lexicon and other sources suggest that it may be a title or a proper name, as Paul often plays on names to convey deeper meanings.


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### Related Terms in the Septuagint and New Testament


The verb συζεύγνυμι (*syzeúgnymi*), meaning "to yoke together" or "to join," is closely related to *sýzygos*. This verb appears four times in the Bible:


1. **Ezekiel 1:11 (LXX)** – Describing the wings of cherubim joined together:
> "Each had two wings expanded adjoining (*συζευγμέναι*) each other, and two wings covering their bodies."


2. **Ezekiel 1:23 (LXX)** –
> "Their wings, expanded below the firmament, flapped one against another (*συζευγμέναι*), and each had a pair covering their bodies."


3. **Matthew 19:6** –
> "Therefore, what God has joined together (*συνέζευξεν*), let no one separate."


4. **Mark 10:9** –
> "What therefore God has joined together (*συνέζευξεν*), let no man separate."


In both the Septuagint and New Testament, *syzeúgnymi* often refers to a divinely established union, particularly in marriage.


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### Etymology and Theological Implications


The Greek term σύζυγος and its related forms carry the idea of union, partnership, and mutual dependence. In the context of Valentinian theology, syzygies represent the unity of divine principles and the restoration of harmony within the Pleroma. The concept resonates with the biblical portrayal of marriage, where two individuals are joined as one by God for a higher purpose.


This idea finds further theological expression in Valentinian thought, where the human aspiration for gnosis involves the reunion of the fragmented self with its divine counterpart. Syzygy thus becomes a symbol of both cosmic and personal restoration, a movement from separation and deficiency to completeness and fullness within the divine order.


### The Biblical Use of Syzygy


The concept of *syzygy* or "pairing" is present in both scripture and Gnostic thought. While Valentinian theology uses syzygies to describe the harmonious male-female Aeon pairs within the *Pleroma*, the Bible also reflects symbolic and literal instances of divinely ordained pairs, yoked unions, and dual representations.


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### New Testament Usage


1. **Matthew 19:6**
> "Wherefore they are no more twain, but one flesh. What therefore God hath joined together (*συνέζευξεν*, 4801), let not man put asunder."


2. **Mark 10:9**
> "What therefore God hath joined together (*συνέζευξεν*, 4801), let not man put asunder."


In both verses, the Greek word *συζεύγνυμι* (*syzeúgnymi*, 4801) is used, meaning "to yoke together." These passages refer to the marriage union, where two individuals are joined by God as "one flesh." This illustrates the divine intention for harmony and unity within human relationships.


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### Philippians 4:3


> "And I intreat thee also, true yokefellow (*σύζυγε*, 4805), help those women which laboured with me in the gospel, with Clement also, and with other my fellow labourers, whose names are in the book of life."


The term *σύζυγε* (*sýzyge*) here is often debated. Some scholars believe Paul was addressing a specific individual named Syzygus, urging him to fulfill his role as a "true yokefellow" in reconciling Euodia and Syntyche. Others interpret it as a general term, appealing to any trusted companion in the church.


Paul’s use of this term reflects a theological and social call for unity, partnership, and reconciliation—concepts central to both biblical teachings and Gnostic syzygy symbolism.


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### Twosomes in Scripture


The concept of syzygy is further illustrated by notable pairs in the Bible, representing themes of harmony, conflict, or divine purpose:


- **Adam and Eve:** The first human pair, symbolizing creation and partnership.
- **Cain and Abel:** Representing sin and righteousness.
- **Abraham and Sarah:** Symbolizing the covenant and faith.
- **David and Jonathan:** An example of deep spiritual friendship.
- **Samson and Delilah:** A story of strength and betrayal.
- **Solomon and the Queen of Sheba:** Wisdom and admiration.
- **Jacob and Esau:** Sibling rivalry and reconciliation.
- **Mary and Martha:** Faith and service.
- **Moses and Aaron:** Leadership and priesthood.
- **Sodom and Gomorrah:** Dual cities representing judgment.
- **Urim and Thummim:** Divine guidance through paired objects.


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### Ezekiel's Vision


In Ezekiel 1:10-11, the prophet describes the four living creatures with pairs of wings:


> "Their wings were spread upward; each had two wings touching the wing of another, and two wings covering their bodies."


This imagery of paired wings and living creatures parallels the Valentinian notion of primal syzygies in the emanations from the Monad, as described in the *Valentinian Exposition*. The cherubim, with their paired wings and harmonious configuration, symbolize the divine fullness (*Pleroma*) and balance within creation.


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### Conclusion


The Bible’s use of symbolic pairs and yoked unions mirrors the Valentinian understanding of syzygies as representations of divine harmony and balance. Whether through marital unity, spiritual companionship, or prophetic visions, the scriptural concept of *syzygy* emphasizes partnership, reconciliation, and the restoration of completeness through divine purpose.




### Personal Angels and Syzygy


The concept of *syzygos* in ancient thought often extends beyond mere companionship or earthly partnership. In certain interpretations, it symbolizes a mystical union between an individual and a personal angel, divine twin, or heavenly counterpart. This idea resonates with elements of both biblical and Gnostic traditions.


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### Biblical Evidence for Personal Angels


1. **Acts 12:14-15**
> "And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.
And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, *It is his angel.*"


In this passage, the early disciples assumed that Peter's guardian angel, rather than Peter himself, was at the gate. This implies a belief in the existence of personal angels who closely resemble and represent the individual.


2. **Matthew 18:10**
> "Take heed that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven."


Jesus here affirms that individuals, especially children, are watched over by angels who dwell in the divine presence.


3. **Psalm 34:7**
> "The angel of the Lord encamps around those who fear Him, and He delivers them."


This suggests the protective role of angels assigned to believers.


4. **Hebrews 1:14**
> "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?"


This reinforces the idea of angels as divine helpers, closely connected to individuals on their spiritual journey.


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### Syzygy and the Divine Twin


In Gnostic texts, the concept of a personal angel as one's *double* or divine self is particularly emphasized.


- **The Gospel of Thomas, Saying 108**
> "Jesus said, 'Whoever drinks from my mouth will become like me; I, too, will become that person, and to that person the obscure things will be shown forth.'"


This saying suggests a mystical unity between the individual and Christ, symbolizing a deeper reunion with one's divine counterpart or higher self.


- In Valentinian thought, the syzygy represents a pairing that restores wholeness. Each person may metaphorically "rejoin" with their divine counterpart or angel, achieving completeness and spiritual harmony.


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### Mystical Reflection: The Personal Angel as a Divine Mirror


The idea of a personal angel as a "divine reflection" aligns with the syzygy motif. The angel is seen as the individual's divine double, representing their true spiritual nature beyond worldly limitations. This mirrors the Valentinian aim of gnosis: to reunite with one's higher, divine aspect and thereby dissolve the illusion of separation.


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### Conclusion


The concept of personal angels in biblical and mystical traditions illustrates the divine connection between individuals and the heavenly realm. Whether as protectors, guides, or reflections of one's spiritual self, these angels play a central role in both scriptural narratives and Gnostic interpretations, embodying the principle of syzygy and the restoration of spiritual unity.


### Male-Female Symbolism in Gnostic Thought and Scripture


In certain Gnostic traditions and biblical texts, male and female symbolism is often used to represent deeper spiritual principles, with the female aspect sometimes symbolizing sin or the fallen state, and the male representing salvation, purity, and spiritual transformation. This symbolism is deeply tied to concepts of duality, transformation, and the purification of the soul.


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### Female as Symbol of Sin and Destruction


1. **James 3:15 (Rotherham’s Emphasized Bible)**
> "This wisdom is not one from above coming down, but is earthly, born of the soul, demoniacal."


In this verse, the "earthly wisdom" is associated with a lower, more base nature—symbolized by a female principle. The Gnostic tradition often viewed earthly wisdom, or materialistic knowledge, as rooted in a fallen state of existence, which contrasts with the higher, spiritual wisdom that leads to salvation.


2. **James 1:13-15**
> "Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death."


This passage metaphorically ties "lust" and "sin" to a female principle, wherein lust "conceives" sin, which in turn leads to death. The female principle is depicted as the agent of birth to sin, echoing the theme of temptation and the fall from virtue.


3. **Psalm 7:14**
> "Look! There is one that is pregnant with what is hurtful, And he has conceived trouble and is bound to give birth to falsehood."


In this psalm, the imagery of pregnancy and childbirth is used to describe the unfolding of sinful, destructive actions. This aligns with the Gnostic view of the female as a symbol of materiality and the entrapment of the soul in worldly desires.


4. **The Teachings of Silvanus**
> "If you mix yourself, you will acquire the three parts as you fall from virtue into inferiority. Live according to the Mind. Do not think about things pertaining to the flesh. Acquire strength, for the mind is strong. If you fall from this other, you have become male-female. And if you cast out of yourself the substance of the mind, which is thought, you have cut off the male part, and turned yourself to the female part alone."


Here, the "female part" is associated with the physical or fleshly desires, while the "male part" symbolizes the rational, higher state of being. The text emphasizes the need to transcend the "female" principle (symbolizing the lower desires) and focus on the "male" (higher mind) for spiritual ascension.


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### Male as Symbol of Salvation and Spiritual Purity


1. **Revelation 14:4**
> "These are the ones who have not been defiled with women, for they are virgins. They follow the Lamb wherever He goes. They have been redeemed from among men as firstfruits to God and to the Lamb."


This passage contrasts the virgins who have not been "defiled with women" (symbolizing spiritual purity) with those who follow the Lamb (Christ). The male virgins represent those who have transcended worldly temptations and the "female" principle of sin, focusing solely on the spiritual path.


2. **The Gospel of Thomas, Saying 114**
> "Simon Peter said to them, 'Mary should leave us, for females are not worthy of life.' Jesus said, 'See, I am going to attract her to make her male so that she too might become a living spirit that resembles you males. For every female (element) that makes itself male will enter the kingdom of heaven.'"


In this saying, Jesus transforms Mary into a male figure, symbolizing the purification of the soul. The transformation signifies the soul's ascension, transcending the physical and lower nature (represented by the female) to become spiritually enlightened (represented by the male). This teaching illustrates the Gnostic belief in the necessity of spiritual purification and transformation to achieve salvation.


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### Conclusion: The Symbolism of Male and Female in Gnostic and Biblical Thought


In these texts, the female principle is often associated with sin, temptation, and the physical or material world, while the male principle symbolizes salvation, spiritual purity, and the ascent to higher consciousness. In Gnostic thought, this duality is not about literal gender but about the internal struggle between the lower, more earthly desires and the higher, divine aspirations. The transformation of the soul, depicted as making the "female" become "male," represents the shedding of worldly attachments and the elevation of the soul to a higher, spiritual state.


### Gender of the Aeons in the Pleroma in Valentinian Cosmology


In Valentinian thought, the concept of the **Pleroma** (Greek for "fullness" or "completion") is essential in understanding the divine emanations, the **Aeons**. The Aeons are divine beings or attributes that emanate from the ultimate source, the **One** or **Monad**. These Aeons exist in male/female pairs, called **syzygies** (from Greek *syzygos*, meaning "joined together"). Each pair of Aeons embodies a balance of divine attributes, with the male aspect often representing the conceptual, rational, or active principle, while the female aspect represents the form, wisdom, or manifest aspect.


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### 1. **The Structure of the Pleroma and the Gendered Aeons**


In Valentinian cosmology, the **Pleroma** consists of various syzygies that represent the fullness of the divine. The Pleroma begins with four foundational pairs, each consisting of a male and female Aeon:


- **Depth and Silence**: These represent the unknowable, transcendent nature of God. Depth is often seen as the male aspect, while Silence is the female counterpart, symbolizing the unspoken or unmanifested.

- **Mind and Truth**: Mind (Nous) represents the divine intellect or consciousness (male), while Truth (Aletheia) represents the revealed or manifest truth of the divine (female).


- **Word and Life**: Word (Logos) is the active principle, the thought or reason of God (male), and Life (Zoe) is the expression of that life, often equated with Sophia or divine wisdom (female).


- **Humanity and Church**: Humanity (Anthropos) represents the archetypal human being, the reflection of the divine mind, while Church (Ekklesia) represents the spiritual community, the body of the elect that is united with the divine through the Aeons.


These pairs form the basis for the emanation of further Aeons, making the total number of Aeons in the Valentinian system thirty, distributed in male-female syzygies. The male aspects are often associated with **thought**, **concept**, and **reason**, while the female aspects are associated with **form**, **manifestation**, and **wisdom**.


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### 2. **The Process of Procreation in the Pleroma**


In Valentinianism, **procreation** is not just a physical act but a spiritual process by which divine emanations come into being. The **Aeons** are often described as "begetting" or "giving birth" to new Aeons in a process that reflects the divine nature of the **Father**. This is depicted in texts such as the *Tripartite Tractate* and the *Valentinian Exposition*:


- **Procreation** in the Pleroma is viewed as a continuous emanation of divine attributes. The Father, often symbolized by the **Uncreated One**, gives birth to the Aeons, and each new emanation is a reflection of both the male and female principles.
- The **Church** is also part of this procreative process, often described as the "fullness" or "Pleroma" of Christ. In this sense, the Church is considered to be one of the primary Aeons or emanations, reflecting the unity of the divine with the elect (the redeemed souls).


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### 3. **Male/Female Syzygies and Their Roles in Creation**


The **male and female aspects** of the Aeons play complementary roles in creation. The male principle (e.g., Logos, Anthropos, Mind) is the **thought** or **conceptual** aspect of the divine, while the female principle (e.g., Zoe, Ecclesia, Truth) represents the **manifestation** or **form** of those concepts. The dynamic between these paired aspects reflects the interplay between the unmanifested divine and its outward expression.


For example:
- **Logos and Zoe**: Logos, the divine Word, is the expression of the divine will, while Zoe, Life, is the actualization of that Word, the manifestation of life itself. This relationship reflects the idea that thought and action, concept and manifestation, are inseparable in the divine.

- **Anthropos and Ecclesia**: Anthropos, the divine prototype of humanity, is paired with Ecclesia, the Church, which represents the collective of the elect. Anthropos reflects the divine image in humanity, while Ecclesia embodies the spiritual community that is united with the divine.


---


### 4. **The Role of the Aeons in the Prologue of John**


The Valentinian understanding of the Aeons can be closely linked to the Prologue of the **Gospel of John** (John 1:1-4):


- **Logos** (the Word) is equated with the divine principle that brings all things into being. This is seen as the male aspect of the divine, the rational thought or consciousness.
- **Zoe** (Life) is closely tied to Logos in the creation of all things, and in Valentinian terms, Zoe represents the feminine aspect, the expression of the divine life that flows from the Logos. Life is described as the light of humanity, specifically the elect, showing the intimate relationship between the divine Word and the Church.


---


### 5. **The Valentinian Understanding of Gender and Salvation**


Valentinian texts also include teachings on the **transformation** of the soul, often using male/female symbolism to describe the process of **spiritual ascent**:


- In **Gospel of Thomas** Saying 114, Jesus says that a woman must "become male" in order to enter the Kingdom of Heaven, symbolizing the soul's transcendence of the physical and the feminine principle (associated with sin and materiality).
- The idea is not about literal gender but about the **spiritual transformation** of the soul, which moves from a state of material entrapment (symbolized by the female) to a state of spiritual enlightenment and purity (symbolized by the male).


---


### Conclusion: The Gendered Aeons and Spiritual Transformation


In Valentinian cosmology, the gendered Aeons reflect a divine balance of thought and form, male and female, and act as a model for the soul's journey. The syzygies are not simply dualistic but represent the unity and interconnectedness of the divine attributes, both masculine and feminine. The balance of these principles within the Pleroma forms the spiritual foundation for the Valentinian understanding of creation, redemption, and the soul's eventual return to the divine.


Syzygies in Valentinian Thought


The concept of the syzygy, or pair, holds a central place in Valentinian thought. A syzygy represents the harmonious pairing of complementary Aeons, forming a state of fullness, known as the *Pleroma*. This realm embodies divine wholeness and completion. Each pair in Valentinian cosmology is understood as a union of male and female qualities, where the male corresponds to form and the female to substance.


#### The Primary Syzygies


At the core of Valentinian cosmology are four foundational syzygies that describe different aspects of God:


1. **Depth (Bythos) and Silence (Sige)**: This syzygy represents the unknowable God, beyond all comprehension and form.
2. **Mind (Nous) and Truth (Aletheia)**: This pair embodies the comprehensible God, revealing divine intellect and certainty.
3. **Word (Logos) and Life (Zoe)**: These Aeons signify the active God, through whom creation and sustenance emerge.
4. **Humanity (Anthropos) and Church (Ecclesia)**: This syzygy represents the immanent God present in human experience and spiritual community.


In these pairs, Depth, Mind, Word, and Humanity correspond to the "male" aspects of divinity, while Silence, Truth, Life, and Church represent the "female" aspects. From these primary pairs, a process of emanation generates eleven additional syzygies, resulting in a total of fifteen pairs, or thirty Aeons. Together, these Aeons form the Pleroma, the divine realm of completion.


#### Separation and Deficiency


The harmonious unity of the Pleroma was disrupted through the actions of Sophia, whose desire for independent knowledge led to a state of separation and deficiency (*hysterema*). This deficiency created the illusion of a fragmented world, characterized by ignorance and division. Within this lower realm, the perception of opposites—such as male and female, light and darkness, or life and death—emerges.


However, Valentinian thought emphasizes that these distinctions are illusory. The *Gospel of Philip* (53:14-23) illustrates this point:


> "Light and darkness, life and death, right and left are mutually dependent; it is impossible for them to separate. Accordingly the 'good' are not good, the 'bad' are not bad, 'life' is not life, 'death' is not death."


This passage highlights the inseparable and interdependent nature of perceived opposites, stressing that their division is an illusion born of ignorance.


#### Restoration Through Gnosis


Valentinianism teaches that every human possesses a divine seed, or pneuma, which must be reunited with its heavenly counterpart or angelic syzygy. This process of reunification, achieved through gnosis, dissolves the illusion of separation and restores the individual to wholeness within the Pleroma. Gnosis, in this context, is both knowledge of God and the restoration of unity.


According to the *Gospel of Truth* (24:27–25:6), this restoration is likened to the vanishing of darkness when light appears:


> "Inasmuch as the deficiency came into being because the Father was not known, from the moment the Father is known the deficiency will not exist. As with a person's ignorance—when one receives gnosis, ignorance of the other passes away of its own accord, as the darkness vanishes when the light appears, so also the deficiency vanishes in the completion, so from that moment on the realm of appearance is no longer manifest but rather will pass away in the harmony of unity."


This insight reveals that deficiency is merely the consequence of ignorance. When divine knowledge is attained, the false world of appearances ceases to exist, and the individual perceives the true, unified reality.


#### Monistic Vision


Valentinianism presents a profoundly monistic vision of existence, where the divine is the only true reality. Dualistic distinctions between body and mind or substance and form are rendered meaningless. The world of separation and opposites is an illusion that dissolves when one attains gnosis and experiences the fullness (*pleroma*) of the divine.


In this mystical restoration, the individual transcends worldly illusions, perceiving the divine harmony that encompasses all things. Through gnosis, the mystic returns to the original unity, experiencing a profound realization of the inseparable and harmonious nature of existence. 

In this study we will look at the word Syzgy which is an important part of Gnostic theology

The aeons tended to emanate from God in male-female pairs called “syzygies” (singular syzygy). One of the members of each pair had a grammatically feminine name and the other had a grammatically masculine name. 

Syzygos is numbered with Strong's Concordance 4805 it is used once in the Greek New Testament Philippians 4:3 (We will look at Philippians 4:3 below) it is not used in the Septuagint. However the word comes from another root word 4801 this word is used 4 times 2 in the Septuagint and 2 in the Greek New Testament 

LXX Ezekiel 1:11 And the wings of the four were expanded upwards, each having a pair expanded adjoining each other and a pair<4801> folded on their body.

LXX Ezekiel 1:11 And the four had their wings spread out above; each one had two joined to one another<4801>, and two covered their bodies.

LXX Ezekiel 1:23 And their wings which were expanded below the firmament, flapped one against another, while every one had a pair <4801> that covered their bodies. {sunezeugmenai, joined with }

Mt 19:6 Wherefore they are no more twain, but one flesh. What therefore God hath joined together <4801>, let not man put asunder.

Mr 10:9 What therefore God hath joined together <4801>, let not man put asunder.

Etymology

Syzygy, n. [L. syzygia a joining together, conjunction, Gr. syzygi`a; sy`n with + zeygny`nai to join, zygo`n yoke: cf. F. syzygie. See Yoke, n.]

Inherited from Ancient Greek σύζυγος (súzugos, “mate, yoked together”), from συ(ν) (su(n), “together”) +‎ ζυγός (zugós, “yoke, pair”), from Proto-Indo-European *yewg- (“to join, tie together”).σύζυγος • (sýzygos) m or f (plural σύζυγοι)

Strong's Concordance: 4805. σύζυγος, ου, ὁ
Part of Speech: Adjective 

σύζυγος suzugos sood’-zoo-gos; from 4801; co-yoked, i.e. (figuratively) as noun, a colleague; probably rather as a proper name; Syzygus, a Christian: — yokefellow. ]

Thayer's Greek Lexicon:

STRONGS NT 4805: σύζυγοςσύζυγος (L T Tr WH συνζυγος (cf. σύν, II. at the end)), συζυγον, (συζεύγνυμι), yoked together; used by Greek writers (from Aeschylusdown) of those united by the bond of marriage, relationship, office, labor, study, business, or the like; hence, a yoke-fellow, consort, comrade, colleague, partner.

Accordingly, in Philippians 4:3 most interpreters hold that by the words γνήσιε σύζυγε Paul addresses some particular associate in labor for the gospel. But as the word is found in the midst of (three) proper names, other expositors more correctly take it also as a proper name ((WHmarginal reading Συνζυγε); see Laurent, Ueber Synzygos in the Zeitschr. f. d. Luther. Theol. u. Kirche for 1865, p. 1ff (reprinted in his Neutest. Studien, p. 134f)); and Paul, alluding (as in Philemon 1:11) to the meaning of the word as an appellative, speaks of him as 'a genuine Synzygus', i. e. a colleague in fact as well as in name. Cf. Meyer and Wiesinger at the passage; (Hackett in B. D. American edition under the word ). 

As noted above the Greek word 4805. σύζυγος comes from another Greek word 4801 συζεύγνυμι 

Part of Speech: Verb: 

4801. συζεύγνυμι suzeugnumi sood-zyoog’-noo-mee; from 4862 and the base of 2201; to yoke together, i.e. (figuratively) conjoin (in marriage): — join together.

4801 syzeúgnymi (from 4862 /sýn, "identified with" and 2201 /zeúgos, "yoke") – properly, jointly-yoked; yoked (paired) together, when God joins two people together for one purpose (Mt 19:6; Mk 10:9).

4801 /syzeúgnymi ("closely-yoked") is only used for marriage in the NT – a union in which a husband and wife live better for the Lord together, than either would do alone.

The Biblical use of Syzygy

Mt 19:6 Wherefore they are no more twain, but one flesh. What therefore God hath joined together <4801>, let not man put asunder.

Mr 10:9 What therefore God hath joined together <4801>, let not man put asunder.

From Matthew 19:6 And Mark 10:9 we can see that 4801 would symbolize a wife or a marriage union

Php 4:3 And I intreat thee also, true yokefellow <4805>, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.

Possibly Paul has a particular brother in mind here: he seems to enlist the aid of a third party, Syzygus (sig "yokefellow", whom he challenges to live up to his name and be a "loyal yokefellow" ("gnesie syzyge") by bringing these women together. (Another Pauline play on a personal name occurs in Phm 1:10,11.) It is possible, of course, that there was no brother by the name Syzygus, and that this is an appeal to an otherwise unnamed brother -- but in that case, how would the Philippians know to whom this exhortation is addressed? The other alternative is that this is a general appeal to any and all in Philippi, to help with this reconciliation between Euodias and Syntyche.

The term "yokefellow" συζυγος — some have understood as a proper name, (Syzygus;) so the word can be used as a noun

The Syzygos could also be symbolized by Twosomes in the scriptures: 

The first pair in the bible is Adam and Eve than Cain and Abel (Sin and righteousness) Abraham and Sarah, David and Jonathon, Samson and Delilah, Solomon and the queen of Sheba, Jacob and Esau, Mary and Martha, Moses and Aaron. Sodom and Gommorah, Urim and Thummim

Now looking at Ezekiel chapter 1 we can see that the full Pleroma and the emanations of the Theos are again set in pairs four living creatures 2 pairs each the four living creatures would correspond to the primal four emanations of the Valentinian Exposition from The Nag Hammadi Library which the the Monad restricted himself to.

Besides their upper couple of wings and their lower couple of wings Each cherub had two joining to each other, and two were covering their bodies.”—Ezekiel 1:10, 11 
For more information see my study on the cherubim 
The Symbolism of The Cherubim

Just few of the Persons, things and places which are Twosomes in the scriptures 

Personal Angels

One meaning to Syzygos is that we all have a personal angel who is our Double, our Twin, our Divine Self.

Acts 12:14 And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.
15 And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel.

It is evident that the Apostles believed that they each had an Angel. When Peter was released from prison, he came to Mary’s house, and knocked on the gate. A young damsel “when she knew Peter’s voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.

And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, it is his Angel” (Acts 12:14-15). Thus, not believing that Peter had been released, in seeking for an explanation, they said “it is his Angel”. Mat. 18:10; 2:13, 19; Psa. 34:7; Heb. 1:14 (Diag.).

our Personal Angels are our Divine reflection this can be seen also in the Gospel of Thomas Saying 108 Jesus said, "Whoever drinks from my mouth will become like me; I, too, will become that person, and to that person the obscure things will be shown forth."

Male Female Symbolism 

In some Gnostic gospels the term female is used to symbolize sin. Sin is a female principle

“this wisdom is not one from above coming down, but is earthly born of the soul demoniacal” James 3:15 Rotherham’s Emphasized Bible. 

James: 1 : 13-15 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. 

Psalms: 7:14 Look! There is one that is pregnant with what is hurtful, And he has conceived trouble and is bound to give birth to falsehood. 

The psalmist metaphorically pictures the typical sinner as a pregnant woman, who is ready to give birth to wicked, destructive schemes and actions.

Therefore, it is within our souls (bodies, or our whole being) we have a female principle within us that give birth to desire, sin, and death 

If you mix yourself, you will acquire the three parts as you fall from virtue into inferiority. Live according to the Mind. Do not think about things pertaining to the flesh. Acquire strength, for the mind is strong. If you fall from this other, you have become male-female. And if you cast out of yourself the substance of the mind, which is thought, you have cut off the male part, and turned yourself to the female part alone. (The Teachings of Silvanus)

The perishable has gone up to the imperishable and the female element has attained to this male element." (The (First) Apocalypse of James)

male is a symbol of salvation

rev 14:4 These are the ones who have not been defiled with women, for they are virgins. They follow the Lamb wherever He goes. They have been redeemed from among men as firstfruits to God and to the Lamb.

Thomas saying (114) Simon Peter said to them, "Mary should leave us, for females are not worthy of life." Jesus said, "See, I am going to attract her to make her male so that she too might become a living spirit that resembles you males. For every female (element) that makes itself male will enter the kingdom of heaven."

The Gender of the Aeons in the Pleroma 

With this background information it will help us to understand the Valentinian concept of the genders of the aeons 

In this world, where strength and weakness are to be found, there is union of male and female, but in the eternal realm there is a different kind of union. Although we refer to these things with the same words, there are also other words that are superior to every word that is pronounced. These are above strength. For there is strength and there are those superior to strength, and they are not different but the same. This is incomprehensible to hearts of flesh. (Gospel of Philip)

There is clearly a contrast between 'this world' and 'the eternal realm,'

In Valentinian cosmology the Aeons form male/female pairs called syzygies (Greek συζυγίαι, from σύζυγοι syzygoi, lit. "yokings together").

Aeon: God's consciousness and substance goes through emanations that expand into pairs of male and female aspects of God's consciousness or mind as well as external entities from his substance or essence.

syzygy: (Greek syzygos, “joined together”) In Valentinian cosmology, a pair of male and female aeons, such as Logos and Zoe, or Anthropos and Ecclesia, each of whom represents some divine or archetypal quality. A syzygy may emanate further aeons.

God can be understood to consist of four primary pairs or syzygies:

Depth and Silence (unknowable God),
Mind and Truth (comprehensible God),
Word and Life (active God),
Humanity and Church (immanent God).

Thus Depth, Mind, Word and Humanity were understood as corresponding to the "male" aspect of God while Silence, Truth, Life and Church were seen as the "feminine" aspect of God.From these primary aspects, eleven further syzygies were generated by a process of emanation for a total of fifteen pairs (i.e. thirty Aeons). This harmonious realm of paired aspects is referred to as the "Pleroma", which means "fullness" or "completion". 

Gendered aeons are essential to many Valentinian protologies, each syzygy differed from one group to another, but they represented the same thing: the balance of masculine and feminine principles, both being necessary for the attainment of perfection. The masculine side of a syzygy was its thought-concept, while the feminine side of the syzygy was the form it took.

the Church exists in the dispositions and properties in which the Father and the Son exist, as I have said from the start. Therefore, it subsists in the procreations of innumerable aeons. Also in an uncountable way they too beget, by the properties and the dispositions in which it (the Church) exists.

Rather, they only had existence in the manner of a seed, so that it has been discovered that they existed like a fetus. Like the word he begot them, subsisting spermatically, and the ones whom he was to beget had not yet come into being from him. The one who first thought of them, the Father, - not only so that they might exist for him, but also that they might exist for themselves as well, that they might then exist in his thought as mental substance and that they might exist for themselves too, - sowed a thought like a spermatic seed

 For this is their procreative power, like those from whom they have come, according to their mutual assistance, since they assist one another like the unbegotten ones.

All those who came forth from him <who> are the aeons of the aeons, being emanations and offspring of <his> procreative nature, they too, in their procreative nature, have <given> glory to the Father, as he was the cause of their establishment. 

Therefore, procreation is part of the very nature of the aeons

For Valentinians the Pleroma is explain from a study of the Prologue to the Gospel of John

John 1:1 ¶ In the beginning was the Word (logos or the first thought or reason of God), and the Word was with God (the Monad [meaning the One] the transcendent Deity), and the Word was God. (It was "with God" in that it emanated from him; )
2 The same was in the beginning with God.
3 All things were made by him; and without him was not any thing made that was made.
4 In him was life; and the life was the light of men (men refers to the Elect thus the Church).
5 ¶ And the light shineth in darkness; and the darkness comprehended it not.. 

Theos=Depth (male) and Silence (female) these make up the Monad of the transcendent Deity or the Uncreated Eternal Spirit next emanating from the Uncreated Eternal Spirit is Word (male) and Life (female) (Logos and Zoe) here Zoe being feminine would correspond to Sophia wisdom. 

Life has a much more close relationship to the Logos than the “all things,” that "Life in him" is, in fact, his companion. Even the formation of the “all things,” mentioned in v3 above seems to be now assign to Life, the female aspect and/or syzygy of the Logos, as it is she who gives birth to, manifests and forms the next pair of emanations, Man and Church.

next Mankind and Church (Anthropos and Ekklesia) the life was the light of men Light has its partner Truth and because the light is the light of men this refers to Mankind but only the the Elect and there for Anthropos partner would be Ekklesia the Church 

In other parts of the Bible the Church is called the fullness (pleroma) of Christ Ephesians 1:23 this is why in Valentinian text the like the Tripartite Tractate and the Valentinian Exposition the Church is one of the primal aeons or as in the Tripartite Tractate 

The Valentinian Exposition The Nag Hammadi Library puts it this way:

That Tetrad projected the Tetrad which is the one consisting of Word and Life and Man and Church. Now the Uncreated One projected Word and Life. Word is for the glory of the Ineffable One while Life is for the glory of Silence, and Man is for his own glory, while Church is for the glory of Truth.

These are a aspects or attributes of the Pleroma the spiritual heavens the Uncreated One has his own attributes

This, then, is the Tetrad begotten according to the likeness of the Uncreated (Tetrad).

Reason and wisdom or Logos and Sophia are not separate beings but male and female aspects or attributes of Theos or the One True Deity the Uncreated Eternal Spirit

A Summary 

Syzygos is used in Gnostic text to demonstrate that God is androgynous being made up of male and female pairs attributes or aspects or union of a pair of aeons in the Pleroma 

God is one but his attributes are many 

The Father is singular while being many, for he is the first one and the one who is only himself. Yet he is not like a solitary individual. Otherwise, how could he be a father? For whenever there is a "father," the name "son" follows. But the single one, who alone is the Father, is like a root, with tree, branches and fruit. (The Tripartite Tractate)

In the Pleroma the each image of the One (an aeon) are androgynous which is to say, singular aspects that possess both male and female genders or names. For example the transcendent Deity has male and female aspects (or names) this makes the the transcendent Deity the androgynous Parent the Father and the Mother. 






























### Syzygies in Valentinian Thought  

The concept of the syzygy, or pair, holds a central place in Valentinian thought. A syzygy represents the harmonious pairing of complementary Aeons, forming a state of fullness, known as the *Pleroma*. This realm embodies divine wholeness and completion. Each pair in Valentinian cosmology is understood as a union of male and female qualities, where the male corresponds to form and the female to substance.

#### The Primary Syzygies  

At the core of Valentinian cosmology are four foundational syzygies that describe different aspects of God:  

1. **Depth (Bythos) and Silence (Sige)**: This syzygy represents the unknowable God, beyond all comprehension and form.  

2. **Mind (Nous) and Truth (Aletheia)**: This pair embodies the comprehensible God, revealing divine intellect and certainty.  

3. **Word (Logos) and Life (Zoe)**: These Aeons signify the active God, through whom creation and sustenance emerge.  

4. **Humanity (Anthropos) and Church (Ecclesia)**: This syzygy represents the immanent God present in human experience and spiritual community.  

In these pairs, Depth, Mind, Word, and Humanity correspond to the "male" aspects of divinity, while Silence, Truth, Life, and Church represent the "female" aspects. From these primary pairs, a process of emanation generates eleven additional syzygies, resulting in a total of fifteen pairs, or thirty Aeons. Together, these Aeons form the Pleroma, the divine realm of completion.

#### Separation and Deficiency  

The harmonious unity of the Pleroma was disrupted through the actions of Sophia, whose desire for independent knowledge led to a state of separation and deficiency (*hysterema*). This deficiency created the illusion of a fragmented world, characterized by ignorance and division. Within this lower realm, the perception of opposites—such as male and female, light and darkness, or life and death—emerges.

However, Valentinian thought emphasizes that these distinctions are illusory. The *Gospel of Philip* (53:14-23) illustrates this point:  

> "Light and darkness, life and death, right and left are mutually dependent; it is impossible for them to separate. Accordingly the 'good' are not good, the 'bad' are not bad, 'life' is not life, 'death' is not death."  

This passage highlights the inseparable and interdependent nature of perceived opposites, stressing that their division is an illusion born of ignorance.

#### Restoration Through Gnosis  

Valentinianism teaches that every human possesses a divine seed, or pneuma, which must be reunited with its heavenly counterpart or angelic syzygy. This process of reunification, achieved through gnosis, dissolves the illusion of separation and restores the individual to wholeness within the Pleroma. Gnosis, in this context, is both knowledge of God and the restoration of unity.  

According to the *Gospel of Truth* (24:27–25:6), this restoration is likened to the vanishing of darkness when light appears:  

> "Inasmuch as the deficiency came into being because the Father was not known, from the moment the Father is known the deficiency will not exist. As with a person's ignorance—when one receives gnosis, ignorance of the other passes away of its own accord, as the darkness vanishes when the light appears, so also the deficiency vanishes in the completion, so from that moment on the realm of appearance is no longer manifest but rather will pass away in the harmony of unity."  

This insight reveals that deficiency is merely the consequence of ignorance. When divine knowledge is attained, the false world of appearances ceases to exist, and the individual perceives the true, unified reality.

#### Monistic Vision  

Valentinianism presents a profoundly monistic vision of existence, where the divine is the only true reality. Dualistic distinctions between body and mind or substance and form are rendered meaningless. The world of separation and opposites is an illusion that dissolves when one attains gnosis and experiences the fullness (*pleroma*) of the divine.  

In this mystical restoration, the individual transcends worldly illusions, perceiving the divine harmony that encompasses all things. Through gnosis, the mystic returns to the original unity, experiencing a profound realization of the inseparable and harmonious nature of existence. 

Who is the Demiurge? Hebrews 11:10

Who is the Demiurge?

Or 

What is the Demiurge? 

Hebrews 11:10

### The Demiurge in Valentinian and Biblical Contexts

The term "Demiurge," derived from the Greek *dēmiourgos* (craftsman or builder), holds a nuanced place in ancient religious and philosophical thought. While it is not explicitly used in the Bible outside of the Greek translation of Hebrews 11:10, its conceptual framework resonates within both biblical and Valentinian contexts.

#### The Demiurge in Valentinian Tradition

In Valentinian Gnosticism, the Demiurge is seen in a positive light, contrasting with the negative portrayal of Yaldabaoth in Sethian Gnosticism. For Valentinians, the Demiurge is not a malevolent creator but an entity that reflects the divine. As stated in the *Excerpts of Theodotus* (47:1-3), the Demiurge is described as "an image of the Father." Similarly, the *Tripartite Tractate* (100:21-30) identifies the Demiurge as "the lord of all of them," bearing titles like "father," "god," "demiurge," and "judge," signifying his role as a representation of the divine attributes.

This perspective aligns with Basilides’ exalted description of the Demiurge: “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). Such depictions emphasize the Demiurge's role as a craftsman who orders the material universe, reflecting the divine will.

#### The Demiurge in Biblical Texts

In Hebrews 11:10, the term *dēmiourgos* is translated as “builder” or “maker,” applied to God as the architect of a city with foundations, symbolizing the Heavenly Jerusalem. The verse states: “For he looked for a city which hath foundations, whose builder and maker (*dēmiourgos*) is God.” This reference underscores the providential role of God as the ultimate craftsman, shaping a transcendent reality that surpasses the material world.

This concept finds echoes in apocryphal and early Christian texts. For instance, *Wisdom of Solomon* 13:1 reflects on humanity’s failure to recognize the "craftsman" (*technitēs*) behind creation while marveling at the works of the universe. Similarly, 1 Clement 20:11 speaks of the Creator who "ordered" the cosmos in harmony, emphasizing the divine wisdom and intentionality behind creation.

#### Fragment 13 and Hebrews 11:10

Fragment 13 of Valentinian tradition offers a spiritual interpretation of John 2:13-16, where Jesus ascends to Jerusalem and cleanses the temple. This ascent is seen as symbolic of the transition from the material realm to the animate (psychic) place, an intermediate state that mirrors Jerusalem. The “sanctuary” represents the Holy of Holies, reserved for the spiritual, while the outer courts symbolize those who achieve salvation outside the Pleroma.

Connecting this to Hebrews 11:10, the "city with foundations" can be interpreted as the spiritual reality beyond the animate realm. Just as the sanctuary signifies the Holy of Holies accessible only to the spiritual, the Heavenly Jerusalem represents the ultimate dwelling place for those who transcend the material and psychic realms. The Demiurge, as the builder of the material universe, serves as an intermediary step in the divine plan, crafting the visible world as a precursor to the ultimate spiritual fulfillment in the Pleroma.

#### The Architect and the Divine Plan

The language of Hebrews 11:10 and Fragment 13 highlights the duality of creation as both material and spiritual. The Demiurge, as an image of the Father, fulfills a critical role in ordering the cosmos, making the material world a reflection of divine harmony. This ordered creation, in turn, points toward the ultimate reality of the Heavenly Jerusalem, a city not built by human hands but by God as the true Demiurge.

In Valentinian thought, this progression aligns with the journey of the soul (understood here as the physical body and animate being) from ignorance to knowledge, from material existence to spiritual communion. The sanctuary and the Holy of Holies represent stages in this ascent, mirroring the believer's journey toward the Pleroma.

#### Conclusion

The concept of the Demiurge, as understood in Valentinian tradition and hinted at in biblical texts, underscores the interconnectedness of creation and divine purpose. In Hebrews 11:10, God as the *dēmiourgos* points to the ultimate fulfillment of creation in the Heavenly Jerusalem. Fragment 13 complements this by illustrating the spiritual ascent through the temple’s symbolism. Together, they provide a profound vision of a cosmos ordered by the divine craftsman, leading humanity toward its ultimate destiny in the fullness of the Pleroma.

### Etymology of Demiurge

The word *demiurge* originates from the Greek *δημιουργός* (*dēmiourgos*), a compound of *dēmos* (a unified group of people) and *ergon* (work). Initially, it denoted a craftsman or artisan who worked for the public, gradually expanding to mean a producer or creator. Strong's Concordance (1217) defines *dēmiourgos* as a workman, builder, or framer, emphasizing the public or collective aspect of their labor. In classical texts, the term often referred to God as the cosmic craftsman, as seen in Plato's works and later in early Christian writings like *1 Clement* and *Wisdom of Solomon*.

In Hebrews 11:10, the term *dēmiourgos* is used to describe God as the "builder and maker" of the city with foundations, referring to the Heavenly Jerusalem. This highlights God's role as the divine architect who designs and actualizes a transcendent reality beyond the physical universe.

---

### Connection Between Demiurge and Arche

The word *archē* (ἀρχή) in Greek, meaning "beginning," "principle," or "rule," shares an etymological and conceptual relationship with *dēmiourgos*. Strong's Concordance (746) defines *archē* as "first in order," derived from the root *arch-* (to rule). It is also linked to *archon* (758), meaning "ruler" or "leader." Thus, *archē* implies both an origin point and authority, tying the concept of creation to governance or rulership.

In the Gospel of John 1:1-3, *archē* is used to introduce the Word (*Logos*):

> "In the beginning (*archē*), was the Word, and the Word was with God, and the Word was God. All things were made through him, and without him, nothing was made that has been made."

This passage emphasizes the *Logos* as the origin (*archē*) and intermediary of creation. Ptolemy’s commentary on John further elaborates that the *Logos* emanates from the Father as the principle (*archē*) of all things. The *Logos*, in turn, energizes the Demiurge, enabling him to fashion the material cosmos.

---

### The Demiurge as the First Archon

The connection between *archē* and *archon* (ruler) becomes significant when considering the Demiurge as the "first archon." In Valentinian tradition, the Demiurge is often portrayed as the craftsman working under the authority of the *Logos*. Heracleon, in his commentary on John 1:3, clarifies that "all things were made through him," meaning the *Logos* caused the Demiurge to create the world. The Demiurge operates as an agent or intermediary, crafting the material realm on behalf of the *Logos*.

This intermediary role aligns with the broader usage of *archē* to denote both origin and rule. For instance, in Colossians 1:16, Christ is described as the head of all principalities (*archai*):

> "For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers (*archai*) or authorities; all things have been created through him and for him."

The Demiurge, as the first *archon* from the *archē*, serves as a subordinate ruler within this hierarchy.

---

### Architect and the *Logos*

The term *dēmiourgos* can also be translated as "architect," derived from *archē* (beginning) and *tektōn* (craftsman). In this sense, the Demiurge functions as the cosmic architect, shaping the material universe according to the blueprint provided by the *Logos*. Heracleon’s commentary emphasizes this dynamic:

> "It was not the Word who made all things, as if he were energized by another, but the one 'through whom' all things were made."

Here, the *Logos* energizes the Demiurge, providing the creative power and design necessary for the material cosmos. The Demiurge, while a creator, is ultimately subordinate to the *Logos*, working "on behalf of" the higher divine principle.

---

### Conclusion

The etymology of *dēmiourgos* and its connection to *archē* reveals a layered understanding of creation and authority. In Valentinian theology and the Gospel of John, the Demiurge is portrayed as an agent of the *Logos*, functioning as the first *archon* who shapes the material realm. This relationship highlights the interdependence between the *Logos* as the origin (*archē*) and the Demiurge as the craftsman (*dēmiourgos*), working together to fulfill the divine plan.

Thus, the Demiurge, while an artisan and ruler, remains subordinate to the *Logos*, whose emanation from the Father represents the true beginning and principle of all things. This layered cosmology underscores the harmony between creation, governance, and divine purpose.

### The Demiurge as the Personification of the Elohim  

The term *Demiurge*, derived from the Greek *dēmiourgos*, originally meant "craftsman" or "artisan." It signifies someone working on behalf of others, a concept reinforced in Strong’s Concordance (1217), which describes the *dēmiourgos* as someone laboring for a unified group or community. In the biblical sense, this aligns with the Elohim of Genesis, a collective term that represents "mighty ones" or divine beings who act under a singular guiding principle—the Spirit of God.


Though *Elohim* is plural, it is frequently paired with singular verbs, suggesting unity in purpose and action. For example, in Genesis 1:1, "Elohim created the heavens and the earth," portrays a coordinated effort of the heavenly host under the influence of God's Spirit (Genesis 1:2). This plurality united by a single divine will mirrors the role of the Demiurge as a craftsman working under the direction of a higher authority, the Logos or Word of God.


---


### The Archangel Michael as a Demiurge


The Archangel Michael, described in Scripture as the chief of angels, exemplifies the concept of the Demiurge as an agent of the Divine Will. The Book of Daniel (10:13, 12:1) presents Michael as a protector and leader of God's people, acting as an intermediary between God and creation. In this role, Michael administers the commands of the Deity to the angels below him, orchestrating their actions in harmony with the divine purpose.


Early Christian and Jewish traditions often depict Michael as the foremost among the Elohim, embodying the qualities and intentions of the Creator. This portrayal aligns with the understanding of the Demiurge as a craftsman who fashions the material world on behalf of the Supreme Deity. As described in *Excerpts of Theodotus* (33:4), the Demiurge, while possessing divine authority, is distinct from the uncreated and eternal God, functioning as an intermediary rather than the ultimate source of creation.


---


### The Demiurge as a Collective of Angels


The Elohim, described as God’s “family in heaven” (Ephesians 3:15), operate collectively as the Demiurge. These angels, emanations of the Divine Spirit, act as instruments of the Father’s will. Psalm 103:19-22 emphasizes their role:
> "Bless the Lord, all His hosts, you ministers of His, who do His will."


This portrayal of the Elohim as a unified body under the direction of God aligns with the Demiurge’s role as a craftsman working on behalf of a greater power. Genesis 1:2 further supports this idea, where the Spirit of God directs the creative actions of the Elohim, who collectively shape the material cosmos.


---


### Distinction Between the Demiurge and the Supreme Deity


While the Demiurge holds a vital role in creation, it is not synonymous with the Supreme Deity, the Uncreated and Eternal Spirit. Instead, the Demiurge is a divine agent or representative—often equated with the highest angelic being or a collective of angels. This distinction is crucial in understanding the relationship between the Creator and creation.


The Supreme Deity manifests His will through the angels, who serve as embodiments of His attributes and execute His purpose in the material world. These angels, collectively the Demiurge, reflect the Father's presence without being the Father Himself. This harmonizes with the Gospel of John 1:3, which attributes the creation of all things to the *Logos* ("through whom all things were made").


---


### The Demiurge and Yaldabaoth


Unlike Gnostic traditions that portray the Demiurge as the malevolent *Yaldabaoth*, the biblical and Hebraic concept of the Demiurge emphasizes its benevolence and alignment with divine justice. The Demiurge is not an evil spirit or a false god but an agent of the Creator, executing divine justice and facilitating prophecy.


As the Archangel Michael and the Elohim administer the will of the Supreme Deity, they embody the role of the Demiurge in crafting the material world. They are not autonomous or adversarial but operate in harmony with the divine purpose, serving as instruments of God's creative and redemptive plan.


---


### Conclusion


The Demiurge, understood through the lens of biblical theology, represents the Elohim, a collective of angels led by the Archangel Michael, who act under the authority of the Supreme Deity. Far from being a false god or malevolent force, the Demiurge embodies divine craftsmanship, executing the will of the Eternal Spirit through the *Logos*.


This framework maintains the distinction between the uncreated God and His agents, emphasizing their role as intermediaries who shape creation according to the divine plan. Whether seen as a single archangel or a collective body, the Demiurge is a real and benevolent force, fulfilling the Creator's purpose in the cosmos.


















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.