Valentinian Teaching on the Resurrection

Valentinian Teaching on the Resurrection

or

Christian Gnostic Understanding of the Resurrection

Before we begin the study we will have an opening reading from the gospel of Philip

Some people are afraid that they may arise from the dead naked, and so they want to arise in flesh. They do not know that it is those who wear the [flesh] who are naked. Those who are [able] to take it off are not naked.
“Flesh [and blood will] not inherit God’s kingdom.” What is this flesh that will not [57] inherit? It is what we are wearing. And what is this flesh that will inherit? It is the flesh and blood of Jesus.
For this reason he said, “One who does not eat my flesh and drink my blood does not have life within.” What does this mean? His flesh is the word and his blood is the holy spirit. Whoever has received these has food, drink, and clothing.
And I also disagree with others who say that the flesh will not arise. Both views are wrong. You say that the flesh will not arise? Then tell me what will arise, so we may salute you. You say it is the spirit in the flesh, and also the light in the flesh? But what is in the flesh is the word, and what you are talking about is nothing other than flesh. It is necessary to arise in this sort of flesh, since everything exists in it.
In this world those who wear clothes are superior to the clothes. In heaven’s kingdom the clothes are superior to those who wear them. (The Gospel of Philip)

Another reading from the gospel of Philip 

The lord rose from the dead. He became as he was, but now his body was perfect. He possessed flesh, but this was true flesh. Our flesh isn’t true. Ours is only an image of the true. (The Gospel of Philip)

# **Valentinian Teaching on the Resurrection**  

Welcome to Pleroma Pathways apocalyptic and mystic Christianity, where we explore esoteric and apocalyptic texts.  

From the previous study, we have already seen that the soul is mortal and that Valentinians do not believe in reincarnation but in the Resurrection of the body. Therefore, this study will focus on the Resurrection of the body.  

### **The Gospel of Philip on the Resurrection**  

The Gospel of Philip presents a unique understanding of the Resurrection, emphasizing transformation rather than mere continuation of the earthly body. Below is the full passage, followed by a breakdown and commentary:  

> Some people are afraid that they may arise from the dead naked, and so they want to arise in flesh. They do not know that it is those who wear the [flesh] who are naked. Those who are [able] to take it off are not naked. “Flesh [and blood will] not inherit God’s kingdom.” What is this flesh that will not [57] inherit? It is what we are wearing. And what is this flesh that will inherit? It is the flesh and blood of Jesus.  

Here, the Gospel of Philip addresses a common fear: the concern that the Resurrection will leave people exposed or without a body. However, it turns this fear on its head, stating that *those who are clothed in the flesh are actually the ones who are naked.* This aligns with Paul's teaching in *1 Corinthians 15:50*, which states that “flesh and blood cannot inherit the kingdom of God.” The passage contrasts two types of flesh—one that perishes and one that is transformed. The perishable flesh is the natural body subject to decay, while the flesh that inherits the kingdom is the transformed, incorruptible body of the Resurrection. This transformation is made possible through the flesh and blood of Jesus, which represent the divine reality that grants imperishability.  

> For this reason he said, “One who does not eat my flesh and drink my blood does not have life within.” What does this mean? His flesh is the word and his blood is the holy spirit. Whoever has received these has food, drink, and clothing.  

This passage interprets Jesus’ words in *John 6:53*—"Unless you eat the flesh of the Son of Man and drink his blood, you have no life in you"—as a spiritual reality rather than a literal consumption of physical flesh. The flesh of Jesus is identified with *the Word* (Logos), and His blood is identified with *the Holy Spirit.* This highlights the Valentinian belief that participation in Christ is what leads to true life. Those who receive the Word and Spirit are *clothed*—meaning they are prepared for the transformed, incorruptible state of the Resurrection. This stands in contrast to those who remain in the perishable body, which is ultimately inadequate for the kingdom of God.  

> And I also disagree with others who say that the flesh will not arise. Both views are wrong. You say that the flesh will not arise? Then tell me what will arise, so we may salute you. You say it is the spirit in the flesh, and also the light in the flesh? But what is in the flesh is the word, and what you are talking about is nothing other than flesh.  

The Gospel of Philip rejects both extreme positions—the idea that the body is simply discarded in favor of a purely spiritual resurrection and the idea that the current corruptible body continues unchanged. Instead, it argues that the flesh will indeed arise, but in a transformed state. The "word" within the flesh—meaning the divine principle within humanity—shows that the body is essential to the Resurrection. It is not a prison to be escaped, nor is it resurrected unchanged; rather, it is renewed and made fit for eternity.  

> It is necessary to arise in this sort of flesh, since everything exists in it. In this world those who wear clothes are superior to the clothes. In heaven’s kingdom the clothes are superior to those who wear them.  

This passage emphasizes that the body is necessary for the Resurrection because it is the vessel through which divine realities manifest. While in this world, people are greater than their garments, in the kingdom of God, the “clothing” of divine transformation surpasses the earthly self. This echoes Paul's teaching in *1 Corinthians 15:53*—"this corruptible must put on incorruptibility, and this mortal must put on immortality." The perishable body is *clothed* with a new, incorruptible nature, just as the earthly body is given a glorified, spiritual reality.  

### **Resurrection and Judgment**  

The transformation of the body occurs after judgment. *2 Corinthians 5:9-11* states that all must appear before the judgment seat of Christ to receive what is due for their actions. *2 Timothy 4:1* affirms that Christ will judge the living and the dead at His coming. This judgment determines whether one is worthy of the imperishable body.  

Those approved at the judgment seat will receive the glorified, immortal body:  

*"For this corruptible must put on incorruption, and this mortal must put on immortality."* (*1 Corinthians 15:53*)  

This affirms the Valentinian teaching that the Resurrection is not a mere reanimation of the earthly body but a transformation into a higher, incorruptible state.  

### **Conclusion: The Valentinian Vision of Resurrection**  

1. **The Resurrection is bodily, not just spiritual.** The Gospel of Philip rejects the idea that only the spirit rises. The body will be transformed, not discarded.  

2. **The perishable body does not inherit the kingdom, but it must be changed.** The current physical body is corruptible, but through Christ’s Word and Spirit, it is renewed.  

3. **Those who receive the Word and Spirit are clothed for the kingdom.** The transformed body is given to those who partake in Christ, meaning resurrection is only possible through union with Him.  

4. **Judgment precedes transformation.** Believers appear before Christ’s judgment seat before being granted incorruptibility.  

Ultimately, Valentinian theology does not teach that the body is evil or that it is left behind. Instead, the Resurrection is a process in which the body is *clothed* with imperishability, becoming a glorified, spiritual body that is fit for the kingdom of God.

# **True Flesh: The Nature of the Spiritual Body in the Gospel of Philip**  

Welcome to Pleroma Pathways apocalyptic and mystic Christianity, where we explore esoteric and apocalyptic texts.  

The Gospel of Philip presents a profound teaching on the nature of the Resurrection body. It describes the body of the risen Christ as *true flesh*, distinguishing it from our current flesh, which is only an image of the true. This study will explore the meaning of *true flesh* and incorporate insights from a 19th-century writer on the nature of the spiritual body.  

### **The Gospel of Philip on the True Flesh**  

> *The master was conceived from what is imperishable, through God. The master rose from the dead, but he did not come into being as he was. Rather, his body was completely perfect. It was of flesh, and this flesh was true flesh. Our flesh is not true flesh but only an image of the true.* *(Gospel of Philip 69)*  

This passage contrasts the body of the risen Christ with the earthly bodies that humans currently possess. It states that Jesus' post-Resurrection body was *completely perfect*—a transformed, incorruptible state. This body is called *true flesh*, implying that the flesh of mortals is only a shadow or image of the real, glorified body.  

The phrase *conceived from what is imperishable* affirms that Jesus' Resurrection body was no longer subject to corruption. Unlike ordinary flesh, which is perishable and tied to mortality, *true flesh* is incorruptible and fully aligned with the divine. This transformation aligns with Paul’s teaching in *1 Corinthians 15:53*, where he states:  

> *This corruptible must put on incorruptibility, and this mortal must put on immortality.*  

Paul emphasizes that the Resurrection involves a fundamental change. The body that rises is not identical to the current, perishable body but is a perfected, spiritual body. This aligns with the Gospel of Philip’s statement that Jesus’ risen body *was not as he was* before.  

### **The Spiritual Body: Insights from a 19th-Century Writer**  

A 19th-century writer offers additional commentary on the nature of the *true flesh* and the spiritual body:  

> *Now, a Spiritual body is as material, or corporeal and tangible, a body as that which we now possess. It is a body purified from "the law of sin and death." Hence it is termed "holy," and "spiritual," because it is born of the Spirit from the dust, is incorruptible, and sustained by the ruach, or spirit, independently of the neshemeh, or atmospheric air.*  

This description affirms that the Resurrection body is *corporeal*—not an immaterial ghost but a real, tangible body. However, it is no longer subject to the corruption of sin and decay. This aligns with the Gospel of Philip’s teaching that *true flesh* is distinct from ordinary flesh. The writer further connects this transformation to Jesus' own Resurrection, quoting *Romans 1:3-4*:  

> *Born of David's seed according to the flesh; and constituted the Son of God in power, by the spirit of holiness, through a resurrection from the dead.*  

This passage highlights the distinction between the *flesh according to the seed of David* (mortal nature) and the glorified state Jesus attained through Resurrection. The Gospel of Philip’s *true flesh* is equivalent to this glorified, Spirit-empowered body.  

### **The Independence of the Spiritual Body**  

The 19th-century writer continues:  

> *That the Spiritual body is independent of atmospheric air for its support is clear from the ascension of the Lord Jesus. An animal body can only exist in water, or in atmospheric air, and at a comparatively low altitude above the surface of the earth. Now, the air does not extend beyond forty-five miles; consequently, beyond that limit, if they could even attain to it, creatures supported by breath in the nostrils could no more live than fish in the air. Beyond our atmosphere is the ether; through which they only can pass, who, like the Lord Jesus and the angels, possess a nature adapted to it.*  

This commentary reinforces the idea that *true flesh* is fundamentally different from our current bodies. While an earthly body requires air to survive, the spiritual body is sustained by the Spirit. This supports the Gospel of Philip’s claim that our present flesh is only an *image* of the true, rather than the final, perfected state.  

> *Jesus was changed into a Spirit, and was therefore enabled to pass through it to the right hand of the Majesty in the heavens.*  

This statement connects to the Gospel of Philip’s assertion that Jesus' Resurrection body was not the same as before. He underwent a transformation, attaining *true flesh*—a body adapted for divine existence.  

### **Jesus’ Post-Resurrection Body: Flesh and Bones, Not Blood**  

> *The Spiritual body is constituted of flesh and bones vitalized by the Spirit. This appears from the testimony concerning Jesus. On a certain occasion, He unexpectedly stood in the midst of His disciples, at which they were exceedingly alarmed, supposing they beheld a spirit, or phantasm, as at a former time. But, that they might be assured that it was really He Himself, He invited them to handle Him, and examine His hands and feet: "for," said he, "a spirit hath not flesh and bones as ye see me have."* *(Luke 24:39)*  

This directly confirms the Gospel of Philip’s teaching. Jesus did not rise as a mere *spirit* but with *true flesh*, capable of being touched. However, this body was no longer dependent on blood for life. The writer explains:  

> *It is a bloodless body; for in the case of Jesus, He had poured out His blood upon the cross. The life of the animal body is in the blood; but not so that of the Spiritual body: the life of this resides in that mighty power which suspends "the earth upon nothing," and is diffused through the immensity of space.*  

This corresponds to *1 Corinthians 15:45*:  

> *The first man, Adam, became a living being; the last Adam became a life-giving spirit.*  

Jesus' Resurrection body was no longer animated by blood but by divine power. The Gospel of Philip calls this *true flesh*, indicating that the *real* human body is not the one sustained by perishable elements but the one transformed by the Spirit.  

### **Conclusion: True Flesh and the Spiritual Body**  

1. **The Gospel of Philip teaches that Jesus' Resurrection body was true flesh**—a perfected, incorruptible body distinct from ordinary mortal flesh.  

2. **The 19th-century writer confirms that the spiritual body is tangible and material, yet incorruptible and sustained by the Spirit rather than blood.**  

3. **Jesus' post-Resurrection body demonstrated this transformation**, as seen in *Luke 24:39* and *John 20:27*, where He invited His disciples to touch Him.  

4. **The distinction between current flesh and true flesh is echoed in Paul’s teaching** in *1 Corinthians 15:53*, which states that mortality must put on immortality.  

Ultimately, *true flesh* represents the glorified, imperishable body that believers will receive in the Resurrection. The Gospel of Philip affirms that Christ’s risen body was the model of what is to come, transforming our current perishable flesh into the perfect, spiritual body.

It is commonly said that the Gnostics denied the resurrection of the flesh on the ground that the flesh (being material) was evil and could have no part in the world of the spirit but the Gospel of Philip, Heracleon, Theodotus, and the Treatise on the Resurrection addressed to Rheginus show that the situation is somewhat more complex.

First Valentinians believed the soul is mortal not immortal 

By the words “it was at the point of death,” the teaching of those who claim that the soul is immortal is refuted. In agreement with this is the statement that “the body and soul are destoyed in Hell.” (Matthew 10:28) The soul is not immortal, but is possessed only of a disposition towards salvation, for it is the perishable which puts on imperishability and the mortal which puts on immortality when “its death is swallowed up in victory.” [1 Corinthians 15:54] (Heracleon: Fragments from his Commentary on the Gospel of John)

Next Valentinians understand the soul to be the natural body:

And the angels are bodies; at any rate they are seen. Why even the soul is a body, for the Apostle says, “It is sown a body of soul, it is raised a body of spirit.” And how can the souls which are being punished be sensible of it, if they are not bodies? Certainly he says, “Fear him who, after death, is able to cast soul and body into hell (Theodotus: Excerpta ex Theodoto)

50 “Taking dust from the earth”: not of the land but a portion of matter but of varied constitution and colour, he fashioned a soul, earthly and material, irrational and consubstantial with that of the beasts. This is the man “according to the image.” But the man who is “according to the likeness” of the Creator himself, is he whom he has breathed into and inseminated into the former, placing in him by angels something consubstantial with himself. Inasmuch as he is invisible and immaterial, he called his substance “the breath of life,” but that which was given form became a “living soul,” and he himself confesses that it is so in the prophetic writings. (Theodotus: Excerpta ex Theodoto)

The Pleroma is corporeal

10 But not even the world of spirit and of intellect, nor the arch angels and the First-Created, no, nor even he himself is shapeless and formless and without figure, and incorporeal; but he also has his own shape and body corresponding to his preeminence over all spiritual beings, as also those who were first created have bodies corresponding to their preeminence over the beings subordinate to them. For, in general, that which has come into being is not unsubstantial, but they have form and body, though unlike the bodies in this world. (Theodotus: Excerpta ex Theodoto)

The first passage states that neither the world of spirit and intellect, nor the archangels, nor even the First-Created (likely referring to the highest spiritual beings) are shapeless, formless, or incorporeal.
It suggests that even in the spiritual realm (the Pleroma), beings have their own shapes and bodies. These shapes and bodies are not unsubstantial but have a definite form and substance.

In the context of the resurrection, this passage contributes to the broader Gnostic understanding of the relationship between the material and the spiritual. It challenges the idea that the spiritual realm is entirely incorporeal and suggests that even within the spiritual realm, there is a level of materiality or form.

The Nature of the Resurrection 

For the Apostle says, “For he who ascended is the same as he who descended.” And they call the Creator, the image of the Only-Begotten. Therefore even the works of the image are the same and therefore the Lord, having made the dead whom he raised an image of the spiritual resurrection, raised them not so that their flesh was incorruptible but as if they were going to die again. (Theodotus: Excerpta ex Theodoto)

The passage from "Theodotus: Excerpta ex Theodoto" begins by referencing an apostolic statement that suggests a connection between the one who ascended (presumably Christ) and the one who descended. It also refers to the Creator as the image of the Only-Begotten, which could imply a theological connection between God and the image He created. The key point here is that the resurrection described is not about making the flesh incorruptible. Instead, it seems to emphasize that those raised are still subject to death, albeit experiencing a spiritual resurrection.

It implies that those raised from the dead by the Lord are an "image of the spiritual resurrection" but not necessarily granted incorruptible flesh. This indicates that their resurrection might not be of the same nature as Jesus' resurrection.

Hebrews 11:35: In Hebrews, there is a reference to women receiving their dead raised to life again. This verse also introduces the idea of a "better resurrection" that some may obtain. This "better resurrection" can be seen as a more significant or elevated form of resurrection.

Those who say that the master first died and then arose are wrong, for he first arose and then died. If someone is not first resurrected, would that person not die? As God lives, that one would <die>. (The Gospel of Philip)

As Christ rose from the grave and had his mortal body changed to an immortalized body, so the true believer will share his reward (Phil. 3:21). Through baptism we associate ourselves with Christ's death and resurrection, showing our belief that we, too, will share the reward which he received through his resurrection (Rom.6:3-5). Through sharing in his sufferings now, we will also share his reward: "Bearing about (now) in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body" (2 Cor. 4:10). "He that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit" (Rom. 8:11). With this hope, we therefore wait for "the redemption of our body" (Rom. 8:23), through that body being immortalized.

His flesh is the word and his blood is the holy spirit

Flesh [and blood will] not inherit God’s kingdom.” What is this flesh that will not [57] inherit? It is what we are wearing. And what is this flesh that will inherit? It is the flesh and blood of Jesus.

For this reason he said, “One who does not eat my flesh and drink my blood does not have life within.” What does this mean? His flesh is the word and his blood is the holy spirit. Whoever has received these has food, drink, and clothing. (The Gospel of Philip)

the readers are warned in another saying in the Gospel of Philip "neither to fear nor to love the flesh" but at a distinction is apparently drawn between the true flesh and a flesh which is only an image of the true

Flesh and blood are allegorized as the logos and the holy spirit. while literal flesh and blood cannot inherit the kingdom the word and holy spirit surely can.

Ignatius identifies the flesh with faith and the blood with love (Trall 8 Ign Rom 8:3)

The exposition of john 6:53 forms the transition between the two parts of this saying and is possibly the link which connects them. The flesh and blood we now have will not inherit the kingdom but the flesh of Jesus is true flesh and will inherit.

And I also disagree with others who say that the flesh will not arise. Both views are wrong. You say that the flesh will not arise? Then tell me what will arise, so we may salute you. You say it is the spirit in the flesh, and also the light in the flesh? But what is in the flesh is the word, and what you are talking about is nothing other than flesh. It is necessary to arise in this sort of flesh, since everything exists in it.
 (Gospel of Philip)

The idea is that the true believer must rise in this mortal flesh in order to put on immortality to be clothed with the heavenly garment

And let no one of you say that this very flesh shall not be judged, nor rise again. Consider ye in what [state] ye were saved, in what ye received sight, if not while ye were in this flesh. We must therefore preserve the flesh as the temple of God. For as ye were called in the flesh, ye shall also come [to be judged] in the flesh.....so shall we also receive the reward in this flesh.

2 Clem. 9, for example, insists that we shall in this flesh receive our reward and Tertullian later deals with the question at length

Tertullian, who became a Christian about eighty-five years after the reception of the book of Revelation by the apostle John, that is, about a.d. 185, in writing upon the resurrection, says: "He who raises the dead to life will raise the body in its perfect integrity. This is part of the change which the body will undergo at the resurrection; for though the dead will be raised in the flesh, yet they who attain to the resurrection of happiness will pass into the angelic state and put on the vesture of immortality, according to the declaration of the apostle Paul, that 'this corruptible must put on incorruption, and this mortal must put on immortality;' and again, that 'our vile bodies will be changed that they may be fashioned like unto the glorious body of Christ.'"

In this testimony, Tertullian teaches, first, the resurrection of the same kind of flesh as that deposited in the grave; and, second, that those of them thus restored to life, who may be appointed to happiness do not remain in the same state, and of the same nature; but pass out of it in passing into the angelic state, and so putting on the vesture of immortality; in which, as Jesus expresses it, "they can die no more; for they are equal unto the angels; and are the children of the Deity, being the children of the resurrection" (Luke xx. 36). [This is for the consideration of those who style "mortal resurrection," as they term it, a new doctrine

So, never doubt concerning the resurrection, my son Rheginos! For if you were not existing in flesh, you received flesh when you entered this world. Why will you not receive flesh when you ascend into the Aeon? That which is better than the flesh is that which is for (the) cause of life (From The Treatise on the Resurrection)

The text argues that just as humans received flesh when entering the physical world, they will receive flesh in the Aeon after the Resurrection of the dead.

But the resurrection does not have this aforesaid character, for it is the truth which stands firm. It is the revelation of what is, and the transformation of things, and a transition into newness. For imperishability descends upon the perishable; the light flows down upon the darkness, swallowing it up; and the Pleroma fills up the deficiency. These are the symbols and the images of the resurrection. He it is who makes the good. (From The Treatise on the Resurrection)

Resurrection as Truth and Transformation: Resurrection is described as a revelation of truth, a transformation of the perishable into imperishable, and a transition into newness.

For if you remember reading in the Gospel that Elijah appeared and Moses with him, do not think the resurrection is an illusion, but it is truth! Indeed it is more fitting to say that the world is an illusion, rather than the resurrection which came into being through our Lord and Saviour Jesus Christ (From The Treatise on the Resurrection)

It is difficult to avoid the conclusion that the author here is defending the doctrine of the resurrection.

Some are afraid lest they rise naked [this is the false (carnal) reasoning that Adam and Eve conceived after the fall]. Because of this they wish to rise in the flesh [they labor to accrue their own power and glory by making their own fruitless garments], and they do not know that it is those who wear the flesh who are naked [these are ignorant of the Truth and continue to covet the things of the world, these have not even the capacity to reject the truth as they have not yet found it]. It is those who [...] to unclothe themselves who are not naked [likely “it is those who [are not afraid] to unclothe themselves” – not afraid to look in the mirror and see their own nakedness (their own reckless behavior] and take steps to correct it]. What is this which will not inherit? This which is on us ["Flesh and blood (the carnal nature) shall not inherit the kingdom of God" –]. But what is this, too, which will inherit [the same body only it is now recognized as a holy temple conceiving a Christ within it]? It is that which belongs to Yahushua and his blood [the body comprised of those whom He “redeemed from among men” by His seed, the promise]. Because of this he said "He who shall not eat my flesh [receive the Word and digest it believing it to be true] and drink my blood [receive the spirit of Christ, i.e. the will of the Father and the anointing that comes with it] has not life in him". What is it? His flesh is the word [as opposed to our flesh which is falsehood and desires emanating from the 5 physical senses giving rise to our carnal nature)], and his blood is the Holy Spirit [the unction of spirit which makes us One in Him so that we might receive that perfect Law in our hearts guiding us in Agape Love and selfless giving]. He who has received these [both the “Word” “Christ in you” and “holy spirit” anointing] has food [accurate knowledge of the truth] and he has drink [the fountain of life – the Spirit of Truth which he becomes himself – “no one shall ask his brother for all will know Me”] and clothing [that white robe which is symbolic of immortality earnestly desiring to be clothed with our habitation which is from heaven]. I find fault with the others who say that it [the “fleshly body”] will not rise. Then both of them are at fault. You say that the flesh will not rise. But tell me what will rise, that we may honor you [the “body” of Christ, that “new creation”!]. You say the Spirit in the flesh [wrong – “in the body” the flesh (sarx) is not the body (soma) the ways of the flesh must be sacrificed that the newly formed son within the body might grow], and it is also this light [spiritual enlightenment] in the flesh [again wrong, for the same reason above]. (But) this too is a matter which is in the flesh [i.e. it is carnal thinking and those saying it do not apprehend the truth], for whatever you [the “natural man”] shall say, you say nothing outside the flesh. It is necessary to rise in this flesh [again, we must all enter the “water below” i.e. become individual living souls, “sown first in a physical body”], since everything exists in it [everything exists in the flesh it is necessary to rise in mortal flesh so that this mortal flesh can put on immortality.] In this world, those who put on garments are better than the garments [that which is visible by outward acts of love and compassion]. In the Kingdom of Heaven, the garments are better than those that put them on [the individual spirit receives the Father’s robe which is far greater than the “body” as those that put it on are glorified by it for it is the Fathers own character] (Philip 17).

The Valentinian and the Sefirot

The Valentinian and the Sefirot








# **The Valentinian and the Sefirot**


The interplay between Valentinian thought and Jewish mysticism, particularly Kabbalah, reveals profound parallels in their descriptions of divine emanation and structure. Both traditions depict God as manifesting through stages, utilizing a system of paired attributes or emanations that define the divine order. The concept of the **Sefirot** in Kabbalah and the **Aeons** in Valentinianism function as metaphysical structures that reveal divine characteristics, emphasizing order, balance, and the gradual unfolding of divinity into the cosmos.


## **The Root of the All and the Emanation of the Four**


The Valentinian Exposition from the Nag Hammadi Library describes the ineffable Father as **"the Root of the All,"** an expression that evokes the image of a tree, similar to the **Sefirot** as the "Tree of Life" in Kabbalistic thought. The Father, before any manifestation, exists alone in silence:


> "He dwells alone in silence, and silence is tranquility since, after all, he was in fact One and nothing existed before him. He also exists as Twoness and as a Pair, and his partner is Silence. And he possessed the All dwelling within him." (*A Valentinian Exposition, Nag Hammadi Library*)


Here, the ineffable God first emanates into Two—representing a primordial polarity—and then into Four. The **Tetrad** in Valentinianism corresponds to this fourfold emanation: **Mind and Truth, Word and Life, Man and Church**. This Tetrad is the foundation of the Pleroma, analogous to the **four letters of the Tetragrammaton (YHWH)** in Jewish mysticism.


Further in the text, the expansion of the Father continues:


> "The Fourth accordingly is he who restricted himself in the Fourth: while dwelling in the Three-hundred-sixtieth, he first brought himself (forth), and in the Second he revealed his will, and in the Fourth he spread himself out." (*A Valentinian Exposition, Nag Hammadi Library*)


This reference to **360** represents the totality of divine emanation, linking it to the idea of a **full cycle or completion**. The number 360 corresponds to the **entirety of divine manifestation**, an idea that resonates with the mystical numerology found in Kabbalah.


## **The Tetrad and the Shemhamphorash**


In Jewish mystical traditions, the **Tetragrammaton (YHWH)** is permutated into **72 divine names**, known as the **Shemhamphorash**. This transformation reflects the idea that the divine name contains hidden dimensions, unfolding into the angelic hierarchy. Valentinianism similarly understands the **Tetrad as generating additional divine manifestations**, with the structure of the Aeons expanding into the **Decad (10 Aeons) and Dodecad (12 Aeons), forming a total of 30 Aeons in the Pleroma**.


> "That Tetrad projected the Tetrad which is the one consisting of Word and Life and Man and Church. [...] And the Tetrad is begotten [... ] the Decad from Word and Life, and the Dodecad from Man, and Church became a Triacontad." (*A Valentinian Exposition, Nag Hammadi Library*)


Here, the **Decad** (10 Aeons) mirrors the **Ten Sefirot**, which in Kabbalah serve as the divine attributes through which God interacts with the world. The **Dodecad (12 Aeons)** extends this manifestation, paralleling how **the 10 Sefirot are connected by 22 paths**, forming the **"32 Paths of Wisdom"**, a key structure in Kabbalah.


## **The Decad and the Sefirot**


The Valentinian **Decad** consists of paired emanations, much like the Sefirot, which function in dynamic relationships. The ten Valentinian Aeons of the Decad are:


1. **Bythios (Profound) and Mixis (Mixture)**
2. **Ageratos (Never old) and Henosis (Union)**
3. **Autophyes (Essential nature) and Hedone (Pleasure)**
4. **Acinetos (Immovable) and Syncrasis (Commixture)**
5. **Monogenes (Only-begotten) and Macaria (Happiness)**


In Kabbalistic thought, the **Sefirot** are similarly understood as divine attributes, each with its own function. The first three Sefirot—**Keter (Crown), Chokhmah (Wisdom), and Binah (Understanding)**—parallel the **Valentinian Mind (Nous), Word (Logos), and Life (Zoe)**. The **lower Sefirot**, such as **Chesed (Mercy) and Gevurah (Judgment)**, reflect **aspects of divine justice and balance**, which in Valentinianism manifest as the interplay between **male and female Aeons**.


## **The Father as the Tree and the Tree of Life**


Valentinian texts often describe the **Father as a tree**, which aligns with the **Tree of Life (Etz Chaim)** in Kabbalistic thought. The **Tripartite Tractate** states:


> "The Father is a single one, like a number, 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, Nag Hammadi Library*)


The **Sefirot** are arranged **in a tree-like pattern**, connected by **22 paths**, corresponding to the **22 letters of the Hebrew alphabet**. In Jewish mysticism, these paths serve as the channels through which divine energy flows. The **Valentinian Aeons** similarly exist in structured pairs, reflecting a dynamic process of emanation and return.


## **The Numerological Significance of the Tree of Life**


In both Valentinianism and Kabbalah, **numerology plays a crucial role** in the divine structure. The **10 Sefirot + 22 paths** create the **"32 Paths of Wisdom,"** a system mirrored in Valentinian teachings where the **Aeons form numerical structures representing divine totality**. Additionally, the **seven lights of the Jewish menorah**, symbolizing divine wisdom, can be understood in relation to the **Aeons and their functions within the Pleroma**.


> "The seven lamps allude to the branches of human knowledge, represented by the six lamps inclined inwards towards, and symbolically guided by, the light of God represented by the central lamp." (*Jewish Mystical Tradition*)


This **symbolism of divine light** is reflected in Valentinian descriptions of the **Aeons as divine attributes**, forming the **Pleroma**—the **fullness of divine presence**.


## **Conclusion**


The Valentinian system of **emanation** bears striking parallels to the **Sefirot** of Kabbalah. Both describe a structured process where the **divine manifests in stages**, forming a tree-like pattern of **paired attributes**. The **Tetrad of Valentinianism corresponds to the Tetragrammaton (YHWH), and the Decad to the Ten Sefirot**. Both traditions employ **numerological structures, divine names, and symbolic trees** to illustrate how **God emanates into the cosmos while maintaining transcendence**.


By examining these connections, we see that **Valentinianism and Kabbalah share a common mystical language**, revealing a deep-seated tradition of **divine emanation and structure**, shaping early Christian and Jewish esoteric thought.





















I will speak my mystery to those who are mine and to those who will be mine. Moreover it is these who have known him who is, the Father, that is, the Root of the All, the Ineffable One who exists as Oneness. He dwells alone in silence, and silence is tranquility since, after all, he was in fact One and nothing existed before him. He also exists as Twoness and as a Pair, and his partner is Silence. And he possessed the All dwelling within him. And as for Intention and Persistence, Love and Permanence, they are indeed unbegotten. (The Nag Hammadi Library A Valentinian Exposition)

God came forth: the Son, Mind of the All, that is, it is from the Root of the All that even his Thought stems, since he had this one (the Son) in Mind. For on behalf of the All, he received an alien Thought since there were nothing before him. From that place it is he who moved [...] a gushing spring. Now this is the Root of the All and Oneness without any one before him. Now the second spring exists in silence and speaks with him alone. And the Fourth accordingly is he who restricted himself in the Fourth: while dwelling in the Three-hundred-sixtieth, he first brought himself (forth), and in the Second he revealed his will, and in the Fourth he spread himself out. (The Nag Hammadi Library A Valentinian Exposition)

This passage is taken to mean that the root of the All the Father first spreads himself out into Two and than Four. From Four he also extends himself as far as Three Hundred Sixty, representing the ultimate edge of the Pleroma although in a distinct dimension of his transcendent essence he keeps himself restricted to the primal Four.

The Four primal emanations maybe a symbol for the four worlds (Olam) in Kabbalah they could also stand as a symbol for 4 letters of the divine name YHWH or Tetragrammaton (meaning "consisting of four letters"). The Tetragrammaton was permutated into 72 angelic names by simply taking the yo da valve and mutating them

The Valentinians understood the four primal emanations as a refernce to the tetragrammaton which was permutated into 72 angelic names by simply taking the yo da valve and permutating them, that was known as the Shemhamphorash.

The different names of God in the Jewish mysticism current at the time of Jesus the names of God were understood to be emanations or divine attributes of God they were hypostasis or emanations of Godhead manifesting into existence as the world's are coming into existence Jewish mysticism

In Jewish angelology, the angels and archangels are manifested as coming forth and emanating from Godhead and originally all the angels were personifications of these things and they were named with a suffix EL which means of God for example Micha-EL the loving kindness of God Rapha-EL the healing of God and so on. In the Kabbalah the Sephirot became the emanation of the more abstract moral qualities of God in the Valentinian Pleroma of the Aeons Godhead was manifested in pairs male/female pairs

The Valentinian Exposition from the Nag Hammadi Library

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. This, then, is the Tetrad begotten according to the likeness of the Uncreated (Tetrad). And the Tetrad is begotten [... ] the Decad from Word and Life, and the Dodecad from Man, and Church became a Triacontad. Moreover, it is the one from the Triacontad of the Aeons who bear fruit from the Triacontrad. They enter jointly, but they come forth singly, fleeing from the Aeons and the Uncontainable Ones. And the Uncontainable Ones, once they had looked at him, glorified Mind since he is an Uncontainable One that exists in the Pleroma.
But the Decad from Word and Life brought forth decads so as to make the Pleroma become a hundred, and the Dodecad from Man and Church brought forth and made the Triacontad so as to make the three hundred sixty become the Pleroma of the year. (The Nag Hammadi Library A Valentinian Exposition)



The Decad is the Sefirot
God emanated himself in stages to create the universe. There are ten aeons, which are vessels or containers called the Sephirot (the word Sephirot means emanations). These emanations or attribute that are manifested are powers and virtues, wisdom, knowledge, justice, mercy, and so on these are still referenced in attributions to the seven lights of the Jewish synagogue, which you will find on the altar in a synagogue with seven lights this seven lights will reference 10 Sefirot.

The seven lamps allude to the branches of human knowledge, represented by the six lamps inclined inwards towards, and symbolically guided by, the light of God represented by the central lamp.

There are 22 paths that connect these ten Sephirot and that makes 32 names of God. The root attributes of the powers and virtues of God were understood as a kind of tree like the tree of life. It was the image of God in mankind as the blind men said I see men as trees walking we find a lot of this tree language in this tree of life are ten Sefirot ten vessels

The tree of sefirot also has a numerological significance. Between the 10 sefirot run 22 channels or paths, which connect them, a number which can be associated with the 22 letters of the Hebrew alphabet. Together the spiritual forces of the 10 sefirot and the 22 connecting channels are called the "32 Paths of Wisdom".






Samuel Zinner writes:

Morever the name Theudas is curiously reminiscent of Syrian Jewish-Christian tradition and this might explain the many Jewish (actually; Jewish-Christian) Kabbalistic elements in the Valentino an system. Traditional scholarship over-emphasizer traditional scholarship over-elements the Valentnian system.aspects of Valentine's thought we therefore now turn to an examination of the possible Jewish components found in his metaphysics.First in the Valentnian system Logos. and Zoe (word and Life) emit ten emanations whereas the celestial Son of man and Ecclesia (Church) emit twelve emanations.These number correspond precisely to the ten sefirot and the twelve tribes of Israel whi Kabbalists add together in order to arrive at the number of the 22 Letters of the Hebrew alphabet. (The Gospel of Thomas By Samuel Zinner)

In later Valentnian school of Ptolemy we encounter a doctrine of two Sophia's precisely paralleled in the Kabbalah Upper and lower shekhinah, the upper being wholy righteous, the lower being morally ambiguous. (The Gospel of Thomas By Samuel Zinner)

The Jewish-Christian Ebionite distinction between the celestial Saviour the earthly Jesus. also seems to be reflected in Valentnian thought. The Valentnian system reflected in Valentnian thought. The Valentinian systems references to concepts such as the Father measure size or extent are all reminiscent of the ancients shi'ur qomah traditions. For Valentinus Sophia is the last of the aeonic emanations precisely as Shekinah is the final sefirah in Kabbalah . (The Gospel of Thomas By Samuel Zinner)

According to Ptolemy all the aeons were Words which is exactly paralleled in the Kabbalah a teaching that the ten sefirot correspond to God's ten words of creative command in the Genesis creation account (nine explicit commands one implicit). (The Gospel of Thomas By Samuel Zinner)

The Valentinian use of gematria in the Greek name iesous is also indicative of typical Kabbalistic procedures. Although gematria was by no means confined to Jewish circles in light of the other extensive specifically Jewish parallels in Valentinus' thought it is more natural to associate his practice of gematria with Judaism than with Hellenism. (The Gospel of Thomas By Samuel Zinner)

As the Zohar teaches that Hokhmah made the emanation Elohim (Binah understanding) so the Valentnian Ptolemy teaches that Sophia is exalted above the Demiurge. Naturally qualifications must be made with regard to various details but the overall general paradigms seem sufficient to indicate a strong Jewish or better Jewish-Christian component within Valentinianism and we would suggest that the best candidate for transmission of these ideas to Valentinus would be Theudas. (The Gospel of Thomas By Samuel Zinner)


Since it is quite likely that the Nag Hammadi Gospel of Truth was written by Valentinus we should comment on it somewhat .Its Jewish Christian character is especially apparent in its divine Name Christology. We note that the word God occurs in this document only once and this is strongly suggestive of the traditional Jewish avoidance of the name God. There is a heavily Syrian Jewish-Christian complexion this text if this tendency had been mediated to Valentinus via Theudas this then might imply that the latter may have been of Syrian origin. (The Gospel of Thomas By Samuel Zinner)

According the Gospel of Truth 17 the obvious flaws in creation do not in actuality exist. For the mutable creation itself in contrast to the immutable Father can be said to be non_existent therefore the flaws in creation are no dishonor to God. In Folio 18 We find a point curiously Philo Oblivion did not emerg into existence from the Father even if it did come to because of him (The Gospel of Thomas By Samuel Zinner)


The image of the hypostatic Book in folios 19_23 is deeply Jewish-Christian in tone. 6In folio 23 we encounter a list of emanational attributes associat!ed with the supernal pleroma man of which curiously coincide to varying degrees with the Kabbalistic sefirot such as Wisdom Knowledge Forbearance. Crown Glory Love.Folio 24 reflects the Syrian Jewish-Christian idea that the feminine bosom of the Father is the Holy spirit Jewish-Christian as well is the Triad of Father Mother (=Holy Spirit) and Son ... into the Father into the Mother Jesus of the unending sweetness Folio 27 s lan_guage may indicate Knowledge of the traditions concerning pre-existence found in the Gospel of Thomas logion19 and this yet another Syrian feature of the Gospel of Truth...those come into existence... before they come into existence Fo-lios 38-39 present the Jewish-Christian doctrine of the Son as the Name of the Father.This passage implies that the Father essence is unnameable for his essence cannot be named there fore the Son is his name. (The Gospel of Thomas By Samuel Zinner)

Moses and Jesus John 1:17,18

Moses and Jesus John 1:17,18

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The Law of Moses, the Demiurge, and the Revelation of God in Christ

John 1:17-18

The Law Given Through Elohim

The Law, as recorded in the Pentateuch, was not directly given by God the Father but was ordained through the agency of angels, also referred to as Elohim. This is evident from multiple scriptural testimonies. Stephen, in his defense before the Sanhedrin, affirms:

"Who have received the law by the disposition of angels, and have not kept it" (Acts 7:53).

The Greek word for "disposition" is diatagas, signifying ordinance or arrangement. This demonstrates that the Law was mediated through angels, not given directly by the Father. The Apostle Paul reinforces this understanding:

"Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary" (Galatians 3:19, ESV).

The reference to angels in the giving of the Law aligns with Moses' own account of encountering an angel in the burning bush:

"And the angel of Yahweh appeared unto him in a flame of fire out of the midst of a bush" (Exodus 3:2).

This angel, speaking in the name of God, acted as an intermediary, just as the Elohim mediated the giving of the Law. Hebrews further affirms:

"For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompence of reward…" (Hebrews 2:2).

These verses establish that the Law was delivered through angelic beings, not by the Father directly.

Ptolemy’s Interpretation of the Law

The early Christian teacher Ptolemy offers a significant interpretation of the Law’s nature. He rejects the views of both the Jewish tradition, which attributes the Law to the perfect God, and the Marcionites, who claim that it was given by a malevolent being. Instead, he presents a more nuanced view:

"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." (Letter to Flora)

He further divides the Law into three parts:

1. The Law of God – True commandments given by the Deity Himself.
2. The Law of Moses – Commandments given by Moses from his own reasoning.
3. The Traditions of the Elders – Human commandments interwoven into the Law.

Jesus confirms this division in His disputes with the Pharisees:

"Because of your hard-heartedness Moses permitted a man to divorce his wife; from the beginning it was not so" (Matthew 19:8).

Jesus contrasts the original divine intention with Moses' accommodation. Additionally, He rebukes the traditions of the elders:

"You have nullified the Law of God through the tradition of your elders" (Matthew 15:6).

This distinction aligns with Ptolemy’s claim that the Law, while containing divine elements, is not wholly from the Father but mediated through Elohim and shaped by human traditions.

If the Law was mediated by angels, also called Elohim in the Hebrew Scriptures (Psalm 82:1, 6), and if the Demiurge is identified as the intermediary who gave the Law, then it follows logically that the Elohim are the Demiurge. Ptolemy’s interpretation clarifies that the Law was neither from the perfect Father nor from an evil being but from an intermediary power—the Demiurge—who is distinct from both.

Since multiple scriptural passages affirm that angels, or Elohim, were responsible for delivering the Law (Acts 7:53, Galatians 3:19, Hebrews 2:2), they collectively fulfill the role of the Demiurge. This does not mean they are malevolent but rather that they function as intermediaries, governing the present age until Christ, the true revelation of the Father, inaugurates the world to come (Hebrews 2:5). Therefore, the Elohim, as celestial rulers and administrators of the Law, are rightly understood as the Demiurge, the architect of the material order and its legal structures.

The Revelation of the Deity in Christ

The Law, being mediated through angels and imperfect in its final form, stands in contrast to the ultimate revelation of the Deity in Christ. John declares:

"For the law was given through Moses, but grace and truth came through Jesus Christ" (John 1:17).

While Moses received the Law through angelic mediation, Jesus reveals the Father directly:

"No one hath seen God at any time: An Only Begotten God, The One existing within the bosom of the Father, He, hath interpreted him" (John 1:18, Rotherham).

Moses did not see the Father but saw the Elohim. When Moses asked to see the Elohim's glory, he was only permitted to see a limited manifestation through an intermediary:

"And I will take away my hand, and thou shalt see my back: but my face shall not be seen" (Exodus 33:23).

Jesus, the Logos made flesh, fully reveals the Father:

"All things have been delivered to me by my Father, and no one fully knows the Son but the Father, neither does anyone fully know the Father but the Son and anyone to whom the Son is willing to reveal him" (Matthew 11:27).

Jesus is the exegete of the Father. The Greek term exegeomai means "to declare, interpret," from which we derive "exegesis." Christ, by His life, death, and resurrection, fully expounds the nature of God, surpassing the limited revelation given through the Law.

The Intermediate Role of the Demiurge

Ptolemy, recognizing that the Law was neither from the Father nor from an evil being, identifies the Demiurge as its author:

"For if the Law was not ordained by the perfect God himself, as we have already taught you, nor by the devil, a statement one cannot possibly make, the legislator must be some one other than these two. In fact, he is the demiurge and maker of this universe and everything in it; and because he is essentially different from these two and is between them, he is rightly given the name, intermediate." (Letter to Flora)

This aligns with the concept that the angels, as intermediaries, administered the Law. The present age is subjected to these celestial rulers:

"For unto the angels hath he not put in subjection the world to come" (Hebrews 2:5).

This indicates that the coming age, under Christ’s rule, will no longer be governed by these intermediaries.

Conclusion

The Law was mediated by angels (Elohim) and structured through Moses, but it was incomplete. Ptolemy's division clarifies its nature, distinguishing divine precepts from human additions. Jesus Christ, the Logos, surpasses this mediated revelation by fully revealing the Father. As John declares:

"And of His fullness we have all received, and grace for grace" (John 1:16).

Thus, while the Law served its purpose, the fullness of divine truth is found only in Christ..














John 1:17 Because, the law, through Moses, was given, favour and truth, through Jesus Christ, came into existence.
18 No one, hath seen, God, at any time: An Only Begotten God, The One existing within the bosom of the Father, He, hath interpreted him. (Rotherham's Emphasized Bible)

Some say (Jews,Ebionite and Christians) that it is legislation given by God the Father; others (Marcion Christians), taking the contrary course, maintain stubbornly that it was ordained by the opposite, the Devil who causes destruction, just as they attribute the fashioning of the world to him, saying that he is the Father and maker of this universe. Both are completely in error; they refute each other and neither has reached the truth of the matter.

Ptolemy begins by showing these two views are utterly in error

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. (Ptolemy's Letter to Flora)


First, you must learn that the entire Law contained in the Pentateuch of Moses was not ordained by one legislator - I mean, not by God alone, some commandments are Moses', and some were given by other men. The words of the Savior teach us this triple division. The first part must be attributed to God alone, and his legislation; the second to Moses - not in the sense that God legislates through him, but in the sense that Moses gave some legislation under the influence of his own ideas; and the third to the elders of the people, who seem to have ordained some commandments of their own at the beginning. You will now learn how the truth of this theory is proved by the words of the Savior.

In some discussion with those who dispute with the Savior about divorce, which was permitted in the Law, he said Because of your hard-heartedness Moses permitted a man to divorce his wife; from the beginning it was not so; for God made this marriage, and what the Lord joined together, man must not seperate. [Matt 19:8] In this way he shows there is a Law of God, which prohibits the divorce of a wife from a husband, and another law, that of Moses, which permits the breaking of this yoke because of hard-heartedness. In fact, Moses lays down legislation contrary to that of God; for joining is contrary to not joining.

The Savior also makes plain the fact that there are some traditions of the elders interwoven in the Law. For God,he says, Said, Honour your father and your mother, that it may be well with you, But you , he says addressing the elders, ...have declared as a gift to God, that by which you have nullified the Law of God through the tradition of your elders. Isaiah also proclaimed this, saying, This people honours me with their lips, but their hearts are far from me, teaching precepts which are the commandments of men. [Matt 15:4-9].

Therefore it is obvious that the whole Law is divided into three parts; we find in it the legislation of Moses, of the elders, and of God himself. This division of the entire Law, as made by us, has brought to light what is true in it.

For if the Law was not ordained by the perfect God himself, as we have already thaught you, nor by the devil, a statement one cannot possibly make, the legislator must be some one other than these two. In fact, he is the demiurge and maker of this universe and everything in it; and because he is essentially different from these two and is between them, he is rightly given the name, intermediate. (Ptolemy's Letter to Flora)

the demiurge is the intermediate just like the angels been the intermediary Galatians 3:19




Moses and Angels The Law was given through Moses by angles or the Elohim this can be seen from Stephen's speech in acts 7 and Moses’ testimony to his encounter with the Angel of Yahweh (Ex 3:16 Ex 14:19,20).



Acts 7:53 Who have received the law by the disposition of angels, and have not kept it
The word "disposition" is the Gr. diatagas and signifies "ordinance." It has the idea of constitution or arranging. The NIV has "the law that was put into effect by angels," whereas the NEB has "the law as God's angels gave it to you." In receiving the Law, Moses did not see the great Uncreated and Eternal Spirit personally, but an angelic representative (Num. 12:8; Exo. 20:1; Gal. 3:19; Heb. 2:2; Acts 7:38).

In the case of God's own Son, the circumstances were entirely different (Heb. 1:1 -2); he was elevated to become the medium of the divine will, described as the "Word made flesh" (Jn. 1:14).



Galatians 3:19 Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary. (English Standard Version)

By Angles: See Exo 3:2; 23:20; Isa 63:9; cp Heb 2:2-4.



Exodus 3:2 And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.



"And the angel of Yahweh appeared unto him" — The angel spoke in the name of Deity, and therefore can be identified with the angel referred to in ch. 23:20-23.


Examples of angels speaking in the name of God are found throughout the Word. A typical example is given in Judges 2:1. The angel of Yahweh visited Israel with the message: "I made you to go up out of Egypt." The work is there attributed to the angel, whilst elsewhere it is declared as being of Yahweh. In fact, the work of deliverance was effected by Yahweh through "His ministers," the angels as the Elohim (cp. Psa. 103:20-21; Heb. 1:14).


The Law is given by the angels it is called the word spoken by angels in hebrews 2:2 that is, by the ministration of angels.. the

5 ¶ For unto the angels hath he not put in subjection the world to come,

This age or world is subjected meaning controlled by the angels

Because Angels control world rulers, "principalities and powers" can refer both to them and the Angels behind them.


The words, “No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known.” (John 1:18), were spoken, not by the Baptist, but by the disciple.

No one, hath seen, God, at any time Not even Moses (Exo 33:18,20).

Moses’ experience of seeing a veiled manifestation of the Glory of God whilst he was hidden in a cleft of the rock (Ex. 33:22). “No man hath seen (and goes on seeing) God at any time”, not even Moses/ for the theophany he beheld was specifically limited (v.22, 23). When the covenant was made at Sinai a theophany was not only heard but also seen (Ex. 24:10,11);

An Only Begotten God, The One existing within the bosom of the Father, He, hath interpreted him

led him forth, i.e. into full revelation.

(Matthew 11:27) All things have been delivered to me by my Father, and no one fully knows the Son but the Father, neither does anyone fully know the Father but the Son and anyone to whom the Son is willing to reveal him.




"Exegeomai": to declare, interpret (cp English "exegesis"). In this final verse of the prologue is the climactic and ultimate statement of the career of the Logos, "the Word of God made flesh", Jesus of Nazareth. His whole life, all his teachings, and at last and especially his death and resurrection and ascension to heaven, all "expound" or "interpret" his heavenly Father.




This verse proves that, Jesus had a knowledge of God above that which any of the ancient prophets had, and that the fullest revelations of his character are to be expected in the gospel. By his Word and Spirit he can enlighten and guide us, and lead us to the true knowledge of God; and there is no true and full knowledge of God which is not obtained through his Son. Comp. #Joh 14:6 1Jo 2:22,23.

God cannot be understood in his completeness by outer consciousness. The indwelling Word, the Christ, God's spiritual idea, declares God and makes him manifest to outer consciousness by redeeming the life and substance of the body and raising it to spiritual glory.

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

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

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).