Christian Kabbalah Pictographic Roots of the Name and Titles of God

Christian Kabbalah Pictographic Roots of the Name and Titles of God 

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

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

**Pictographic Insights:**

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

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

**Scriptural Context:**

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

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

**Prophetic Significance:**

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

**Transformative Understanding:**

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

**Conclusion:**

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

אל EL

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

**Pictographic Origins:**

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

**Visual Representation:**

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

**Theological Significance:**

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

**Yahweh as EL:**

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

**New Testament Connection:**

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

**Psalms and Prophetic References:**

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

**Linguistic Analysis:**

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

Pictographic Origins:

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

**Conclusion:**

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

- **Aleph (א): The Ox Head**

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

- **Hei (ה): The Window or Fence**

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

- **Yod (י): The Hand**

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

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

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

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

- **Aleph (א): The Ox Head**

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

- **Shin (שׁ): Teeth or Flames**

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

- **Resh (ר): Head**

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Sabaoth the Good in Pistis Sophia

Sabaoth the Good

Sabaoth (צבאות Tzavaot) – army or host – “Lord of Hosts”

Firstly, Sabaoth the Good is the power of the Light-emanations

The name Sabaoth comes from the Hebrew word for "hosts" or "forces," particularly in the expression "Yahweh Sabaoth," "LORD of hosts."  He Will Be Armies. Sabaoth plays a similar role in Pistis Sophia

In the Orig. World Sabaoth is a Son of Yaldabaoth and a prominent power of this world in gnostic texts.  

On the Origin of the World:When Sabaoth received light, he received great authority against all of the powers of chaos. Since that day he has been called “the lord of the powers.”  He hated his father, the darkness, and his mother, the abyss. He loathed his sister, the thought of the chief creator, the one who moves to and fro over the water.

On account of his light, all of the authorities of chaos were jealous of him. And when they were disturbed, they made a great war in the seven heavens. Then when Pistis Sophia saw the war, she sent seven archangels from her light to Sabaoth. They snatched him away up to the seventh heaven.  They took their stand before him as servants. Furthermore, she sent him three other archangels and established the kingdom for him above everyone so that he might dwell above the twelve gods of chaos.

When Sabaoth received the place of rest because of his repentance, Pistis also gave him her daughter, Zoe,  with great authority, so that she might inform him about everything that exists in the eighth heaven. And since he had authority, he first created a dwelling place for himself. It is huge, magnificent, seven times as great as all those that exist in the seven heavens.


Sabaoth the Good

Psychic Plane or Mixture (Lower Manas)
REGION OF THE RIGHT
       Sabaoth, the Good

Hylic (Astral) Plane
The Twelve Aeons
       The First Six Sons or Emanations of the Self-Centered One
       Sabaoth-Adamas (The Great Tyrant, Ialdabaoth, the Lion-Faced Power)



The Great Sabaoth, the Good


As mentioned above, this figure provides a power or soul for Jesus’ earthly incarnation, making him effectively Jesus’ earthly father. This role is most widely discussed through extensive interpretations of Psalm 85:10-11 in Chapters 62-63.

Sabaoth, the Adamas


This is the primary representative of evil or wickedness in the majority of the Pistis Sophia. He is accused of inappropriate sexual conduct, begetting archons and other beings, and as a result he is imprisoned in the bounds of the zodiac, or the material universe. For those human souls who did not receive the mysteries before death and are thus bound to be reincarnated in the world, he is also responsible for giving the “cup of forgetfulness,” denying them the knowledge they had acquired from previous lives and punishments.

Yaldabaoth a Political Understanding

Yaldabaoth a Political Understanding 

An opening reading 


Ezekiel 28:1 The word of the Lord came to me again, saying, 2 “Son of man, say to the prince of Tyre, ‘Thus says the Lord God: “Because your heart is lifted up, And you say, ‘I am a god, I sit in the seat of gods, In the midst of the seas,’ Yet you are a man, and not a god, Though you set your heart as the heart of a god 3 (Behold, you are wiser than Daniel! There is no secret that can be hidden from you! 4 With your wisdom and your understanding You have gained riches for yourself, And gathered gold and silver into your treasuries; 5 By your great wisdom in trade you have increased your riches, And your heart is lifted up because of your riches),”

On account of the reality of the authorities, (inspired) by the spirit of the father of truth, the great apostle – referring to the "authorities of the darkness" – told us that "our contest is not against flesh and blood; rather, the authorities of the universe and the spirits of wickedness." I have sent this (to you) because you inquire about the reality of the authorities. The Hypostasis of the Archons

Since that day, the heaven has been consolidated along with its earth by means of Sophia, the daughter of Yaldabaoth, who is beneath them all. After the heavens and their powers and all of their government set themselves aright, the chief creator exalted himself and was glorified by the whole army of angels. And all the gods and their angels gave him praise and glory. On the Origin of the World

Gnostic Myths and Political Allegory in Light of Ezekiel 28

Introduction:

Gnostic scriptures, often conveyed through myths, delve into the complexities of power, rebellion, and the human psyche. The Gnostic scriptures carry layers of symbolic meanings that connect with socio-political realities, much like the allegorical dimensions found in Ezekiel 28. These myths, often misunderstood as mere fictitious tales, are detailed reflections of the social, political, and ideological landscapes of their times.

Myth as a Reflection of Mental Patterns: Myths are more than just stories; they reflect inherent patterns in human consciousness. These accounts often symbolize fixed mental structures, emphasizing contrasts like good versus evil or compassion versus cruelty, rather than unconscious feelings or desires.

Myths as Charters for Cultural Norms: Some myths, especially origin stories, serve as mythic charters that legitimize cultural norms and social institutions. They provide a foundational narrative that underpins the values and practices of a society.

Myths and Power Dynamics: Mythology is closely interconnected with power structures, political systems, and economic interests. Myths can be used as tools to reinforce or challenge existing power dynamics within a society.

Political Myths: Political myths specifically deal with political themes and typically revolve around a group of people who are portrayed as heroes or villains. These narratives often offer an ideologically charged account of a community's past, present, and future.

The majority of Gnostic scriptures take on the form of myths, but it's crucial to clarify that when using the term "myth," we don't imply falsehood. Instead, these myths convey truths of a different nature than theological dogmas or philosophical statements.

Myth as a Tool of Power and Legitimization:

Gnostic myths, including the Apocryphon of John, serve as narratives legitimizing cultural norms and societal institutions, much like how Ezekiel 28 conveys political themes through its metaphorical language. Myths, interpreted as fixed mental structures representing opposing forces, shape understanding and wield significant influence in the socio-political realm.

The Role of Myths in Gnostic Texts

Why do Gnostic texts for the most part employ myths? The answer lies in the historical context of Gnostic Christians who faced severe persecution, initially by the Roman Empire and later by orthodox Christian authorities. Unlike many early Christians who embraced martyrdom, Gnostic Christians rejected this path.

The Testimony of Truth highlights this departure from martyrdom, criticizing those who choose to be martyrs. It suggests that becoming "perfected" through martyrdom is an incomplete path. Instead, it implies that such individuals merely bear witness to themselves without achieving spiritual advancement.

Political Myths and Social Ideologies:

Like the Gnostic myths centred on opposition to political structures, Ezekiel 28 resonates with the portrayal of an arrogant ruler claiming divine status. Both accounts provide an ideologically marked account of past, present, and future, reflecting the political community's identity, much like the Gnostics' rejection of martyrdom in favour of a different ideological stance.

Gnostic Mythology and Resistance to Political Order:

The Gnostic texts, born from persecution by the Romans and rejection by orthodox Christian authorities, the Gnostic texts symbolize a revolt against established political systems. Likewise, Gnostic myths function as a mode of defiance, actively challenging the existing political order.

Allegorical Readings and Political Commentary:

An allegorical interpretation of Gnostic myths, like the Apocryphon of John, unveils parallels with the claims of Roman emperors. Just as Ezekiel 28:1-3 highlights the King of Tyre's excessive pride, these Gnostic texts are allegorically the Roman emperors' assertions of divine authority, echoing the deceptive doublespeak ingrained in imperial rule.

Interpreting Gnostic Myths

When interpreting Gnostic myths, it is crucial not to isolate them from the social, political, and economic factors that influenced their creation. The authors of Gnostic texts rejected the legitimacy of existing political orders. Gnosticism emerged as a response from a politically marginalized intellectual elite in the eastern regions of the Roman Empire during the second and first centuries CE.

These Gnostics overtly challenged the political structures of their time. While they did not explicitly detail the political views or activities of these individuals, their myths, featuring tyrannical creator-archons, serve as veiled political protests. These myths call on those living under oppressive power to rise against it.

Conclusion:

The Gnostic myths, similar to the allegorical representation in Ezekiel 28, serve as potent tools to challenge exsting socio-political structures. Their detailed accounts, misunderstood as mere stories, reflect a powerful resistance against oppressive political orders, shedding light on the ideological and power struggles of their times. The allegorical lens unveils a potential critique within these texts, offering a nuanced understanding of political resistance intertwined with mythic storytelling.

Political Deification and Cosmic Rebellion: A Gnostic Interpretation of Ezekiel 28

Introduction:

The biblical passage in Ezekiel 28 has been a subject of diverse interpretations, with some scholars drawing connections between the arrogance of rulers and the elevation of political figures to near-divine status. In this discourse, we delve into the Gnostic perspective, particularly examining the Apocryphon of John and its portrayal of Yaldabaoth, a cosmic entity associated with political power and rulership.

Yaldabaoth as a Political Image:

The Apocryphon of John paints a graphic picture of Yaldabaoth, a cosmic ruler associated with political imagery, specifically likened to the Roman emperors. Stationing seven kings over the heavens and five over the abyss, Yaldabaoth is portrayed as a figure who shares his fire but retains the power of light from his mother, representing an ignorant darkness.

Gnostic Cosmology:

The Gnostic narrative unfurls with a cosmic interplay of light and darkness, highlighting the duality emerging from the mingling of these forces. Yaldabaoth, also recognized as Sakla or Samael, asserts his divinity by declaring, "I am God." This declaration resonates with Ezekiel 28, where the King of Tyre similarly affirms, "I am a god, I sit in the seat of God." Drawing parallels between Yaldabaoth and earthly rulers, such as King Nebuchadnezzar in Isaiah 14 and Judith 3:8, 6:12, Antiochus Epiphanies in Daniel 11:36, Herod in Acts 12:21-23, and the transformative journey of figures like Julius Caesar and Augustus, Caligula and Nero (with Nero symbolizing the antichrist in typology) in Ascension of Isaiah 4:6-8. This transformation from men to Gods, within the thought world of the cosmic order, aligns with Yaldabaoth's bold claim, "I am God."

The Deification of Rome:

A key aspect of this Gnostic interpretation is the association of Samael with Rome, particularly the Roman angel or prince. Drawing from Jewish texts like the Ascension of Isaiah and the Third Book of Enoch, Samael becomes the symbolic representation of the Roman Empire's divine authority. The Gnostic rejection of political legitimacy is reflected in their view of Samael as the angel of Rome, challenging the ideals propagated by the Roman rulers.

Samael in Jewish Texts:

Jewish texts from the same period identify Samael with the angel of Edom, a reference to Rome. This cosmic connection between angels and earthly nations provides a context for interpreting Samael's role in the Gnostic worldview. The angelic embodiment of Rome, coupled with the rejection of political order, underscores the Gnostic rejection of the Roman Empire's claims to peace and justice.

Gnostic Resistance:

The Gnostic texts, emerging as a response to political marginalization in the Roman Empire, express a rejection of the legitimacy of political authority. The irony of Rome's claim to a peaceful reign, juxtaposed with the violence and displacement used to maintain control, reflects the Gnostic critique of the Empire's lofty ideals. The Gnostics perceive Roman virtues like peace, justice, and wisdom as veiled expressions of war, injustice, and ignorance for those under Roman rule.

Conclusion:

In conclusion, the Gnostic interpretation of Ezekiel 28, as reflected in the Apocryphon of John, presents a cosmic narrative intertwining political power, angelic entities, and the rejection of earthly rulership. By aligning Yaldabaoth with Rome and drawing parallels between the King of Tyre and other historical rulers, the Gnostics offer a unique lens through which to view the complexities of cosmic rebellion and political resistance in the ancient world.

The Allegorical Lens: Roman Emperors as Yaldabaoth

Consider the possibility of reading texts like the Apocryphon of John allegorically, interpreting Yaldabaoth as a representation of Roman emperors who claimed divine status and rulership over the world. In this interpretation, the term "Cosmocrator," meaning "lord or ruler of the world," parallels the contemporary Greek belief that rulers and authorities were controlled by malevolent forces.

The Apostle Paul's words in Ephesians 6:12&13, urging individuals to combat spiritual wickedness in high places, become a call to resist the manipulative machinations of emperors and authorities.

Notably, the Apocryphon of John assigns Yaldabaoth multiple names, including Saklas and Samael. The association of Samael with the angel of Rome aligns with the ancient belief that heavenly battles corresponded to earthly nations.

In the ancient world, politics and religiosity were deeply interconnected. Rather than solely viewing the material world as a realm where divine sparks are trapped, it becomes conceivable to interpret these Gnostic texts as critiques of Roman emperors' claims to godhood and their creation of a world in their image.

Yaldabaoth, in this context, symbolizes an arrogant ruler who ensnares people within the structures of the political system. This perspective prompts us to question the spiritual implications of such entanglement and offers a nuanced lens through which to understand the complex relationship between religion and politics within Gnostic narratives.

A Description of Yaltabaoth

And when she saw (the consequences of) her desire, it changed into a form of a lion-faced serpent. And its eyes were like lightning fires which flash. She cast it away from her, outside that place, that no one of the immortal ones might see it, for she had created it in ignorance. And she surrounded it with a luminous cloud, and she placed a throne in the middle of the cloud that no one might see it except the holy Spirit who is called the mother of the living. And she called his name Yaltabaoth. (The Apocryphon of John)

And when Pistis Sophia desired to cause the thing that had no spirit to be formed into a likeness and to rule over matter and over all her forces, there appeared for the first time a ruler, out of the waters, lion-like in appearance, androgynous, having great authority within him, and ignorant of whence he had come into being. Now when Pistis Sophia saw him moving about in the depth of the waters, she said to him, "Child, pass through to here," whose equivalent is 'yalda baoth'. (On the Origin of the World)

Since that day, there appeared the principle of verbal expression, which reached the gods and the angels and mankind. And what came into being as a result of verbal expression, the gods and the angels and mankind finished. Now as for the ruler Yaltabaoth, he is ignorant of the force of Pistis: he did not see her face, rather he saw in the water the likeness that spoke with him. And because of that voice, he called himself 'Yaldabaoth'. But 'Ariael' is what the perfect call him, for he was like a lion. Now when he had come to have authority over matter, Pistis Sophia withdrew up to her light. (On the Origin of the World)

Within Gnostic texts, Yaldabaoth embodies a symbolic representation reminiscent of a lion or a lion-faced serpent, both emblematic of kingship, rulership, and imperial power.

Yaldabaoth, as the ruler of the world, personifies the human ego, emerging as a manifestation within the political heavens.

This entity, representing ignorance rooted in the ego, arises when rationality succumbs to the influence of emotions or external senses.

Yaldabaoth: A Gnostic Symbol of Ego and Political Power

Introduction:

In Gnostic thought, Yaldabaoth emerges as a complex symbol representing the lord of this world, influencing the human condition and shaping psychological existence. This discussion explores the Gnostic perspective on Yaldabaoth, portraying this cosmic entity as the shadow of ego development and an archetype integral to human consciousness.

Yaldabaoth and the Ego:

For the Gnostics, the development of the individual ego is intertwined with the influence of Yaldabaoth. This cosmic figure becomes the archetype that propels human consciousness towards the formation of a focal narcissistic ego. Yaldabaoth, as the lord of this world, defines the human will and intellect, leading to the development of individual judgment and rulership.

The Will and Intellectual Learning:

Yaldabaoth's representation in individuals manifests as the human will and intellect, potent up to a certain point. Those embodying Yaldabaoth characteristics often exhibit reluctance to stand on their own judgment, seeking external sources for decision-making. The Gnostic view likens these individuals to rulers who rule arbitrarily, refusing to tap into their own wisdom. This behaviour can lead to a regression to an animal-instinct plane of consciousness, as observed in Daniel 5:21.

Yaldabaoth as a Symbol of Human Consciousness:

In Gnostic cosmology, Yaldabaoth symbolizes human consciousness, both individually and collectively in organized opposition to God. The lion-faced serpent imagery emphasizes Yaldabaoth's connection to the civil and military power of the Roman Empire. The serpent, representing the flesh in political manifestation, becomes identified with the civil and military authority of a supposedly Christianized Empire under Constantine. (Isa. 27:1; Ezek, 29:3; Jer. 51:34; Job 41:1),

Lion Symbolism in the Bible:

The Gnostic interpretation draws on biblical symbolism, where lions are associated with fierce and predatory characteristics. Wicked individuals, nations, false prophets, and oppressive rulers are depicted as lions in various biblical passages (wicked ones (Ps 10:9), persons who oppose God and his people (Ps 22:13; 35:17; 57:4; Jer 12:8), false prophets (Eze 22:25), wicked rulers and princes (Pr 28:15; Zep 3:3), the Babylonian World Power (Da 7:4). The lion's mouth is also employed to describe the seven-headed, ten-horned wild beast in Revelation 13:2, further aligning with the Gnostic view of Yaldabaoth.

The Sea Symbolism:

Yaldabaoth's ascent from the sea mirrors biblical symbolism where the sea represents nations and empires. (Isa. 57:20; Jer. 51:13 Rev. 17:15 ) Rising from the waters signifies the exercise of power over nations and international influence. The imagery parallels the Beast described in Revelation 13:1, emphasizing the political connotations of Yaldabaoth's symbolism.

Conclusion:

In conclusion, the Gnostic interpretation of Yaldabaoth offers a unique perspective on the interplay between ego development, political power, and cosmic symbolism. Yaldabaoth, as the lord of this world, becomes a powerful symbol in the Gnostic worldview, intimately linked to the human condition and the challenges of rulership in opposition to divine principles.

Original text

What are Myths

Since the term myth is widely used to imply that a story is not objectively true, the identification of a narrative as a myth can be highly political:

Myths reflect patterns in the mind and we interpret those patterns more as fixed mental structures, specifically pairs of opposites (good/evil, compassionate/callous), rather than unconscious feelings or urges.

Myths such as origin stories might provide a "mythic charter"—a legitimisation—for cultural norms and social institutions.

Myth is a form of understanding and telling stories that are connected to power, political structures, and political and economic interests.

Political myths simply deal with political topics and always use a group of people as the hero or protagonist

A myth is considered a political myth when the narrative provides an ideologically marked account of the past, present, and future of the political community.

One finds that most Gnostic scriptures take the form of myths. The term “myth” should not here be taken to mean “stories that are not true”, but rather, that the truths embodied in these myths are of a different order from the dogmas of theology or the statements of philosophy.

Why myths?

Why would the Gnostic text use myths the answer is because of persecution!

Gnostic Christians have been heavily persecuted, first by the Roman Empire and for centuries afterwards by orthodox Christian authorities

The Gnostic Christians rejected martyrdom

The Testimony of Truth They are blind guides, like the disciples. They boarded the ship; at about thirty stadies, they saw Jesus walking on the sea. These are empty martyrs since they bear witness only to themselves. And yet they are sick, and they are not able to raise themselves.

But when they are "perfected" with a (martyr's) death, this is the thought that they have within them: "If we deliver ourselves over to death for the sake of the Name we will be saved." These matters are not settled in this way. But through the agency of the wandering stars they say they have "completed" their futile "course", and [...] say, [...]. But these [...] they have delivered themselves ...
... (7 lines unrecoverable)

How does one Interpret the Gnostic myths?

Interpretation should not take place in isolation, of the social, political, and economic factors which influenced how the writers wrote these texts.

The writers of the Gnostic texts were rejecting the legitimacy of all political order, ancient Gnosticism arose as a reaction of a politically marginalized intellectual elite in the eastern regions of the Roman Empire in the second and first centuries C.E.

The Gnostics were explicit in revolt against the political structures of their age, and/or they showed little or no interest in surrounding society, or had even somehow radically severed their connections with society or were at least completely indifferent to the political well-being and future of society?

Gnostics never made any direct testimony about the political views or activity of these people, but rather in their myths about demiurges. In the mythic characters of tyrannical creator-archons. These demiurgical myths are veiled political protests, calling people who live under such power to rebellion. World rejection was therefore equivalent to the rejection of the legitimacy of all political structures in the world or the political structure of the Roman Empire.

Though the Roman rulers claimed  peaceful reign the violence intimidation and displacement used to maintain this piece made it ironic the lofty ideals with which the Empire framed itself were a type of double-speak for those under its rule The Peace of the Roman Empire meant War for those subjected by it Justice meant injustice Wisdom meant ignorance

What if the texts, such as the Apocryphon of John, were meant to be read allegorically, symbolizing the Roman emperors' assertions of divinity and their claims as saviors of the world, suggesting they've crafted the known world in their likeness? What if this aspect forms a significant part of the narrative?

for instance, the Apocryphon of John describes Yaldabaoth as a political image of the Roman emperor

"Cosmocrator" was the title of the Roman emperor, meaning "lord or ruler of the world", and contemporary Greek thought was, that rulers and authorities, were controlled by demonic forces of evil. The apostle Paul declares that the evil machinations of the emperor and those in high authority can be overcome, by putting on the whole panoply of God, which is described in the verses that follow as: the belt of truth, the breastplate of righteousness, sandals of peace, the shield of faith, the helmet of salvation and the sword of the Spirit. 

Ephesians 6:12&13 - "For we wrestle not against flesh and blood ['haimakai surka'], but against principalities ['archas', 'rulers'], against powers ['exousias', 'authorities'], against the rulers ['tous kosmokratoras'. 'world rulers'] of the darkness of the world, against spiritual wickedness in high places ['ta pneumatika tes ponerias en tois epouraniois', 'the spiritual hosts of evil in the heavenlies']. Wherefore take unto you the whole armour of God ['ten panoplian tou theou'], that you may be able to stand in the evil day ['te hemera te ponera'], and having done all, to stand."

The Apocryphon of John Now this weak ruler has three names. The first name is Yaltabaoth. The second is Saklas. The third is Samael. He is impious in his Madness, she who dwells in him. For he said, am God and no other god exists except me,' since he is ignorant of the place from which his strength had come.

In the ancient world politics and religiosity are not two separate things they're part and parcel of one another and interwoven with one another and what might it mean instead of saying you know instead of saying this horrible material world where these divine sparks are trapped what if this was was about the Roman emperors in particular.

What if we consider Yaldabaoth as an embodiment of an overbearing ruler, akin to a Roman emperor, ensnaring people within the structures of a political system? How might this impact our spiritual understanding and perception of such circumstances?

Understanding the religious, political, social, and cultural significance embedded in the Gnostic texts is crucial in reshaping our interpretation. Neglecting these contextual layers inhibits a comprehensive comprehension of the myths.

It's essential to delve into the intricate interconnections among these facets of human existence, evident in the characters of Adam and Eve within these texts. They embody the complexities woven into human life.

The pursuit of transcending this world's disorder involves attaining extraordinary insight, knowledge, or understanding—a state referred to as gnosis.

To escape this disorder of the world one can transcend it by extraordinary insight, learning, or knowledge, called a gnosis

Ialdabaoth Greek Ιαλνταμπαόθ Yaldabaoth Hebrew ילדאבהות (Literally "Children of the Void," or Children of the Abyss (depth of the waters) from ילדה = yalda= child; בהו = bohu = void; אבהות = abbott = fatherhood, parentage, paternity).

a description of Yaltabaoth

And when she saw (the consequences of) her desire, it changed into a form of a lion-faced serpent. And its eyes were like lightning fires which flash. She cast it away from her, outside that place, that no one of the immortal ones might see it, for she had created it in ignorance. And she surrounded it with a luminous cloud, and she placed a throne in the middle of the cloud that no one might see it except the holy Spirit who is called the mother of the living. And she called his name Yaltabaoth.

The Apocryphon of John

And when Pistis Sophia desired to cause the thing that had no spirit to be formed into a likeness and to rule over matter and over all her forces, there appeared for the first time a ruler, out of the waters, lion-like in appearance, androgynous, having great authority within him, and ignorant of whence he had come into being. Now when Pistis Sophia saw him moving about in the depth of the waters, she said to him, "Child, pass through to here," whose equivalent is 'yalda baoth'.

On the Origin of the World

Since that day, there appeared the principle of verbal expression, which reached the gods and the angels and mankind. And what came into being as a result of verbal expression, the gods and the angels and mankind finished. Now as for the ruler Yaltabaoth, he is ignorant of the force of Pistis: he did not see her face, rather he saw in the water the likeness that spoke with him. And because of that voice, he called himself 'Yaldabaoth'. But 'Ariael' is what the perfect call him, for he was like a lion. Now when he had come to have authority over matter, Pistis Sophia withdrew up to her light.

On the Origin of the World

In the Gnostic scriptures Yaldabaoth is described as a lion or a lion-faced serpent these are symbols of kings rulers and empires

O Ialdabaoth, who art the ruler of the world, Yaldabaoth is a personification of the human ego manifested in the political heavens

Yaldabaoth (ignorance via the ego) is created when reason follows the emotions or outward senses

I am God

Secret Book of John
This gloomy ruler has three names: the first name is Yaldabaoth, the second is Sakla, the third is Samael.

He is wicked in his mindlessness that is in him. He said, I am god and there is no other god but me, since he did not know where his own strength had come from.

Yaldabaoth is also referred to as Sakla or Samael. Samael God of the Romes in Jewish texts see the Ascension of Isaiah and the third book of Enoch Sammael is identified with the angel of Edom (Rome) the prince arkon of the Roman people is also frequently given the title of Prince of the world

The Reality of the Rulers (The Hypostasis of the Archons)

Their chief is blind. Because of his power and his ignorance and his arrogance, he said, with his power, “I am god; there is no other but me.”

On the Origin of the World

Since that day, the heaven has been consolidated along with its earth by means of Sophia, the daughter of Yaldabaoth, who is beneath them all. After the heavens and their powers and all of their government set themselves aright, the chief creator exalted himself and was glorified by the whole army of angels. And all the gods and their angels gave him praise and glory.

And he rejoiced in his heart, and he boasted continually, saying to them, “I do not need anything. I am god and there is no other god but me.” But when he said these things, he sinned against all of the immortal imperishable ones, and they kept their eyes on him.

the statement I am God comes from Ezekiel 28 Yaldabaoth is described as proclaiming himself to be God or saying I am God this is a reference to the Deification of the Rome Emperors the same is also said of the King of Tyre Ezekiel 28:2 Son of man, say unto the prince of Tyre, Thus saith the Lord Yahweh: Because thy heart is lifted up, and thou hast said, I am a god, I sit in the seat of God, in the midst of the seas; yet thou art man, and not God, though thou didst set thy heart as the heart of God

The arrogant statement by Yaldabaoth the chief archon I am God should be explained in terms of Isaiah 14 a lamentation for the King of Babylon. in Ezekiel 28:2,9 the king of Tyre said "I am god" Notice other arrogant rulers who claimed to be divine or were acclaimed as gods King Nebuchadnezzar in Judith 3:8 6:12 Antiochus Epiphanies in Daniel 11:36 Herod in Acts 12:21-23 thus the transformation of Julius Caesar and Augustus, Caligula and Nero (Nero is symbol of the antichrist in typology) in Ascension of Isaiah 4:6-8 from men to Gods which in the thought world of the cosmologies would be akin to Yaldabaoth's claim I am God. 

The Gnostics held that Yaldabaoth was the lord of this world who dominates the human condition. Yaldabaoth defines human psychological existence. humans are of necessity ego-bound in the sense of being required to develop an individual ego for the gnostics the figure of Yaldabaoth is the shadow of ego development. Yaldabaoth is the archetype that creates and sustains an inevitable development within human consciousness toward the formation of the focal narcissistic ego.

Yaldabaoth represents in us the human will and intellect; this brings about human judgment. A ruler always represents some function of the will. The Will entrenched in intellectual learning, giving its full attention to material subjects, is very powerful up to a certain point. The world is full of these Yaldabaoth people. 

They are loath to stand on their own judgment in any matter. When a decision is required of them they fly to some oracle. It may be a friend whose good advice they ask or a medium, or they may even resort to the tossing of a coin or the cutting of a deck of cards. They are willful and they rule arbitrarily. Refusing to bring forth their own good judgment, they become mendacious and tyrannical. The ultimate of this sort of action is a return to the animal-instinct plane of consciousness, as described in Daniel 5:21.

Mankind animal characteristic

Mankind has observed the characteristics and habits of animals and has applied them in a figurative or symbolic sense to persons, peoples, governments, and organizations. Thus Yaldabaoth is a symbol of human consciousness individually and organised collectively (that is politically) in opposition to God

The lion-faced serpent The "serpent" represents the civil, or military power of the Roman Empire. The word is also rendered leviathan (Isa. 27:1; Ezek, 29:3; Jer. 51:34; Job 41:1), and is used as representing the flesh in political manifestation.

Finally, when Constantine transferred his civil and military headquarters from Rome to Constantinople (previously the very centre of pagan resistance), the "serpent" became identified with the civil and military power of a so-called Christianised Empire.

In the Bible wicked people and nations are described as a lion

.Because of the lion’s fierce and predatory characteristics, the animal was also used to represent wicked ones (Ps 10:9), persons who oppose God and his people (Ps 22:13; 35:17; 57:4; Jer 12:8), false prophets (Eze 22:25), wicked rulers and princes (Pr 28:15; Zep 3:3), the Babylonian World Power (Da 7:4). And the seven-headed, ten-horned wild beast out of the sea, which gets its authority from the dragon, was depicted as having a lion’s mouth. (Re 13:2) At Psalm 91:13 the lion and the cobra seem to denote the power of the enemy, the lion being representative of open attack and the cobra of underhanded scheming, or attacks from a concealed place.—Compare Lu 10:19; 2Co 11

The dragon stood on the shore of the sea. And I saw a beast coming out of the sea. It had ten horns and seven heads, with ten crowns on its horns, and on each head a blasphemous name.

Rev 13:2 And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.

Like the Beast in Rev 13:1 Yaldabaoth is described as ascending out of the sea there appeared for the first time a ruler, out of the waters, lion-like in appearance the beast of the sea

And when she saw (the consequences of) her desire, it changed into a form of a lion-faced serpent.

And when Pistis Sophia desired to cause the thing that had no spirit to be formed into a likeness and to rule over matter and over all her forces, there appeared for the first time a ruler, out of the waters, lion-like in appearance,

The "Seas" Sea is symbolic of nations and empires (Isa. 57:20; Jer. 51:13 Rev. 17:15 ). it is international in its influence; it dominates "the waters," or nations. To rise out of the waters is to exercise power over them


Yaldabaoth is not Yahweh but represents the carnal mind or the ego

Yaldabaoth is a personification of human nature

Yaldabaoth describes human psychological existence

the figure of Yaldabaoth is the shadow of ego development Yaldabaoth is the archetype that creates and sustains an inevitable development within human consciousness toward the formation of the focal narcissistic ego