God's Face and the Creation of Humans 2 Enoch 44

### Document 1: The Image of God and Human Creation in 2 Enoch

The concept of humans being created in the image of God is central in both the canonical scriptures and in *2 Enoch*. In *Genesis* 1:27, God creates man in His image, a concept that is echoed in *2 Enoch* but with further elaboration on the nature of this image and its implications. According to *2 Enoch*, God's face serves as the model for the human face, thus affirming the dignity and sanctity of every individual. This profound idea is emphasized by *2 Enoch* 44:2, which warns that whoever insults a human face, whether great or small, insults the face of the Lord Himself.

In *2 Enoch* 30:10-14, the creation of humanity is described with remarkable detail. God commands His Wisdom to create man from seven different consistencies: flesh from the earth, blood from dew, eyes from the sun, bones from stone, intelligence from angelic swiftness, veins and hair from the earth’s grass, and the soul from God’s breath. These descriptions are not merely physical components but represent a blend of visible and invisible aspects of human nature, revealing a profound interplay between the material and spiritual worlds. God not only gives man physical form but also seven natures: hearing, sight, smell, touch, taste, endurance, and sweetness. These elements reflect man’s capacity to interact with the world and to perceive the divine wisdom embedded in creation.

The passage further underscores the uniqueness of humanity, referring to man as a “second angel” who is appointed as the ruler of the earth, bearing God’s wisdom (2 Enoch 30:12). This elevated status reflects humanity’s special role in creation, as being simultaneously small in greatness and great in smallness. The duality of man's nature—both physical and spiritual, visible and invisible—is emphasized in this description. God’s challenge to humanity, represented in Adam, is whether man will choose the path of light or darkness, good or evil (2 Enoch 30:14). The choice highlights man's free will, given as a test of his love for the Creator.

Interestingly, *2 Enoch* employs a Gnostic-like motif where Wisdom (Gk. Sophia) is given a role in the creation of man (2 Enoch 30:8). Some scholars suggest this could be a Jewish precursor to later Gnostic developments, where Sophia is a key figure in Gnostic cosmology. While Gnostic traditions emphasize the fall and redemption of Wisdom, *2 Enoch* integrates Wisdom into a positive account of creation, where the role of Sophia aligns with God’s plan for humanity's exaltation, not its downfall.

The creation narrative in *2 Enoch* closely mirrors Genesis 1:27, where humans are made "in the image of God." However, *2 Enoch* enriches this idea by linking the human face to God's divine face. The repeated admonition not to treat any human with contempt in *2 Enoch* 44 reflects the high regard for the image of God in man. Just as Adam was created in God’s likeness, so all humans bear this divine reflection. This idea resonates with *Genesis* 5:3, which notes that Adam’s son Seth was born in Adam’s image, after his likeness. This continuity between God's image and humanity's image demonstrates the enduring significance of the divine-human connection, even after the Fall.

In essence, *2 Enoch* teaches that disrespect for another human is disrespect for God Himself, for to insult a person's face is to insult the face of the Creator. This idea finds resonance in James 3:9, where the apostle warns against using the tongue to curse men, who are made in God's likeness, while simultaneously blessing God. This moral imperative is profound in *2 Enoch* and adds a rich layer of ethical teaching to the doctrine of creation, making it clear that reverence for the Creator should manifest in the way humans treat each other, as all bear the face of God.

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### Document 2: The Theological Implications of the Image of God in 2 Enoch and Gnostic Thought

In *2 Enoch*, the theology surrounding the creation of humanity bears striking similarities to the notion of divine reflection, seen not only in biblical texts but also in Gnostic thought, particularly the Valentinian tradition. The creation of Adam in *2 Enoch* follows a detailed process where man is formed from seven components, and the human face is directly linked to the face of God. This intricate account, especially in *2 Enoch* 30:10-14, can be seen as an extension of *Genesis* 1:27, where humans are created "in the image of God." Here, *2 Enoch* amplifies this idea by providing the components of human creation as a fusion of visible and invisible aspects, grounding human existence in both the material and spiritual realms.

In Valentinian Gnostic traditions, as preserved in the *Excerpta ex Theodoto*, there is a rejection of the idea that spiritual entities in the Pleroma, including God, are formless or incorporeal. Rather, spiritual beings, including the Only-Begotten and the First-Created, have bodies that correspond to their status and preeminence, though these bodies differ from the corporeal forms familiar to humans. This corporeality is not bound by material limitations, but it nevertheless reflects form and distinction, a theme that resonates with *2 Enoch's* emphasis on God having a face and creating man in the image of that face.

In *2 Enoch* 44:1-2, the narrative takes the theological idea of the image of God one step further by connecting the dignity of the human face with the divine face. This notion—that to insult a human face is to insult God's face—parallels the Gnostic concept that divine beings, even though they may be spiritual, possess form and visibility. For the Valentinians, the divine and the human share an intimate connection, just as in *2 Enoch*, where humanity’s creation reflects the divine.

In both *2 Enoch* and Gnosticism, the corporeality of divine beings challenges the often abstract and incorporeal depictions of God found in other traditions. While *2 Enoch* presents this in terms of human creation and the sanctity of the human form, Valentinian Gnosticism extends the idea to all spiritual beings, asserting that even the First-Created and the Only-Begotten have specific forms that reflect their divine nature.

The ethical dimension in *2 Enoch*, however, adds a unique layer to this theology. In *2 Enoch* 44:2, human dignity is directly tied to the divine image, leading to a moral exhortation against treating others with contempt. This teaching finds a parallel in *James* 3:9, where the apostle reminds believers that humans, made in the likeness of God, should not be cursed with the same tongue used to bless God. The intrinsic connection between the divine image and human identity emphasizes the theological importance of treating others with respect, reflecting God's presence in all.

In conclusion, *2 Enoch* and Valentinian Gnosticism both reflect a deep connection between the divine and the human, grounded in the idea that spiritual beings, including God, have form and substance. While Gnosticism focuses more on the metaphysical aspects of spiritual corporeality, *2 Enoch* presents this concept in a more practical, ethical framework, urging reverence for the divine image reflected in humanity. These traditions, though distinct, both affirm the profound significance of the human form as a reflection of the divine, with important implications for how humans perceive themselves and others.

God's Face and the Creation of Humans in 2 Enoch

According to Genesis, humans are created in the image of God. 2 Enoch takes this idea and likens God's face to the human face, which is God's image, and which should not be treated with contempt.

Chapter 30:10 On the sixth day I commanded my wisdom to create man from seven consistencies: one, his flesh from the earth; two, his blood from the dew; three, his eyes from the sun; four, his bones from stone; five, his intelligence from the swiftness of the angels and from cloud; six, his veins and his hair from the grass of the earth; seven, his soul from my breath and from the wind.

11And I gave him seven natures: to the flesh hearing, the eyes for sight, to the soul smell, the veins for touch, the blood for taste, the bones for endurance, to the intelligence sweetness [enjoyment].

12I conceived a cunning saying to say, I created man from invisible and from visible nature, of both are his death and life and image, he knows speech like some created thing, small in greatness and again great in smallness, and I placed him on earth, a second angel, honourable, great and glorious, and I appointed him as ruler to rule on earth and to have my wisdom, and there was none like him of earth of all my existing creatures.

13And I appointed him a name, from the four component parts, from east, from west, from south, from north, and I appointed for him four special stars, and I called his name Adam, and showed him the two ways, the light and the darkness, and I told him:

14This is good, and that bad, that I should learn whether he has love towards me, or hatred, that it be clear which in his race love me.

15For I have seen his nature, but he has not seen his own nature, therefore through not seeing he will sin worse, and I said After sin what is there but death?

In this respect another, even more striking parallel between the account of creation in 2 Enoch 30 and the Gnostic materials should be mentioned. In the longer recension44 of 2 Enoch 30.8 the deity commanded his Wisdom45 to create man out the seven components.46 Scholars have previously noted the parallels between this role of Wisdom (Gk. Sophia) in the creation of the first human in the Slavonic apocalypse and the Gnostic texts.47 Some scholars even suggested that the Sophia tradition in 2 Enoch 30 might be an early Jewish prototype of the later Gnostic developments.48

Enoch instructs his sons, that they might not insult the face of any person, small or great

2 Enoch 44:1 The Lord with his hands having created man, in the likeness of his own face, the Lord made him small and great.
2 Enoch 44:2 Whoever insults a person's face insults the face of the Lord;... Whoever treats with contempt the face of any person treats the face of the Lord with contempt.

In this passage, 2 Enoch likens the human face to the divine face, vers 1; reminds us of Gen 1:27 it has similar wording

44:1 The Lord with his hands having created man, in the likeness of his own face, the Lord made him small and great.

Gen 1:27  So God created man in his own image, in the image of God created he him; male and female created he them.

"in the image of God" That is, in the image of the Elohim whom the Father used in the work of creation. Man is In the Image And Likeness Of The Elohim, or angels . The word image means a shadow, or a likeness. The word is reproduced in Daniel 2 in relation to the image, and thus relates to form or appearance.

Genesis 5:3 states that "Adam begat a son in his likeness after his image" which illustrates its use here.

Man was made "in the image" of the Elohim, and inasmuch as they are "sons of God," the image is divine (though the nature of man is not).

Of the Lord Jesus Christ also, we read that he is "the exact representation of his (God's) very being" (Heb. 1:3). Yahweh has corporeal existence in heaven.

"While image, then, hath reference to form or shape, 'likeness' hath regard to mental constitution, or capacity... Adam's mental capacity enabled him to comprehend and receive spiritual ideas

But whereas Adam was made in "the image and likeness of the Elohim," the descendants of Adam inherit the consequences of the Fall. Seth was "in the likeness after the image" of Adam (Gen. 5:3), and not that of God.

Therefore, since the Fall it has been impossible for man to reflect the divine excellence in its fullness, and this has required the formation of a New Man who should exactly reveal the divine image and likeness. This Christ accomplished by conquering the flesh (Rom. 1:3; Heb. 1:3; Col. 1:15).

Man is a facsimile of god that is of god's visible face
any disrespect for any human being is to disrespect  God himself

2 Enoch 44:2 Whoever insults a person's face insults the face of the Lord; ....Whoever treats with contempt the face of any person treats the face of the Lord with contempt.

James 3:8 But the tongue, not one of mankind can get it tamed. An unruly injurious thing, it is full of death-dealing poison. 9 With it we bless God, even [the] Father, and yet with it we curse men who have come into existence “in the likeness of God


And now, my children, it is not from my own lips that I am reporting to you today, but from the lips of the Lord who has sent me to you. As for you, you hear my words, out of my lips, a human being created equal to yourselves; but I, I have heard the words from the fiery lips of the Lord. For the lips of the Lord are a furnace of fire, and his words are the fiery flames which come out. You, my children, you see my face, a human being created just like yourselves; I, I am one who has seen the face of the Lord, like iron made burning hot by fire, emitting sparks. For you gaze into (my) eyes, a human being created just like yourselves; but I have gazed into the eyes of the Lord, like the rays of the shining sun and terrifying the eyes of a human being.

Finally Theodotus is an important figure in Valentianian Gnosticism rejects the idea that the Pleroma is non-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. Those which are here are male and female and differ from each other, but there he who is the Only-Begotten and inherently intellectual has been provided with his own form and with his own nature which is exceedingly pure and sovereign and directly enjoys the power of the Father; and the First-Created even though numerically distinct and susceptible of separate distinction and definition, nevertheless, are shown by the similarity of their state to have unity, equality and similarity. For among the Seven there is neither inferiority nor superiority and no advance is left for them, since they have received perfection from the beginning, at the time of the first creation from God through the Son. And he is said to be “inapproachable Light” as” Only-Begotten,” and “First-Born,” “the things which eye hath not seen, nor ear heard, and which have not entered into the heart of man,” – and such a one shall not be found either among the First-Created or among men, – but they “always behold the face of the Father” and the face of the Father is the Son, through whom the Father is known. Yet that which sees and is seen cannot be formless or incorporeal. But they see not with an eye of sense, but with the eye of mind, such as the Father provided.

The Parable of the Fallen Watchers 1Enoch

The parable of the fallen Watchers

The words of the blessing of Enoch, wherewith he blessed the elect ⌈and⌉ righteous, who will be living in the day of tribulation, when all the wicked ⌈and godless⌉ are to be removed. 2. And he took up his parable and said--Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, ⌈which⌉ the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is for to come. 
3. Concerning the elect I said, and took up my parable concerning them but not for this generation, but for a remote one which is for to come. (in the Last Days)."

The Last Days

1Enoch 1:3. Concerning the elect I said, and took up my parable concerning them but not for this generation, but for a remote one which is for to come.

(The generation "to come" that Enoch alludes to in Verse 3 above is the generation from "323 BC to 77 AD, you will remember that God said to Abraham that after 400 years He would deliver Israel, "...in the fourth generation." Genesis 15:13-16 A generation in the Bible is normally 40 years long. However, here a generation is 100 years according to Genesis 15:13-16 (4 x 100 = 400 years) . Thus the generation spoken of in the book of Enoch is 400 years long. If you start from 323 BC (the year Alexander the Great died), adding 400 years would bring you to 77 AD.

The Book of Enoch is not a record of the pre-flood history of the world it is an apocalyptic record about the last days of the Jewish people

The writers of the apocalyptic books glances at the contemporary history of the world around him, to which many a cryptic reference is made. However, these references are only made with a view to comforting the oppressed and affected with the thought that even the mightiest of earthly powers are shortly to be overthrown by the advent of the new and glorious era. So that every reference to the present is merely a position taken up from which to point to the future

The Book of Enoch should first be understood as history allegorized which is the nature of apocalyptic literature. Secondly it can be understood as a prophecy of the End Times therefore we can read again

but not for this generation, but for a remote one which is for to come. (in the Last Days)."] (The generation "to come" that Enoch alludes to in Verse 3. above is the generation from the time of the death of Alexander the Great to the destruction of Jerusalem and the temple in 70AD ending in 77AD not our Generation.


“‘And in the last days,’ God says, ‘I shall pour out some of my spirit upon every sort of flesh . . . And I will give signs in heaven above and signs on earth below, blood and fire and smoke mist; the sun will be turned into darkness and the moon into blood before the great day of the Lord arrives.’” (Ac 2:16-20)

In this case “the last days” preceded “the great day of the Lord” which “day” apparently brought “the last days” to their conclusion. (Compare Zep 1:14-18; Mal 4:5; Mt 11:13, 14;)

Since Peter addressed natural Jews and Jewish converts, his words must have had particular reference to them and evidently indicated that they were living in “the last days” of the then-existing Jewish system of things with its center of worship at Jerusalem.

Thus the Book of Enoch deals with the last days of Jewish system of worship it does not deal with the last days meaning the end of the world

Parable

And he took up his parable and said....Concerning the elect I said, and took up my parable concerning them 1st Enoch 1:2,3

The parable is concerning the Elect on the subject of or in connection with; the Elect it is about them and meant for them alone

what does parable mean?

a simple story used to illustrate a moral or spiritual lesson,

English “proverb” or “parable.”

A “proverb” embodies a truth in expressive language, often metaphorically, and a “parable” is a comparison or similitude, a short, usually fictitious, story from which a moral or spiritual truth is drawn.

"And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the demons casteth he out demons. And he called them unto him, and said unto them in parables, How can Satan cast out Satan?" (Mark 3: 22, 23).’

The Book of Enoch should be understood in the same way we would understand the book of Revelation

Revelation 1:1 The Revelation of Jesus Christ, which God gave to him, to show to his servants things which must shortly come to pass; and he sent and signified it by his angel to his servant John: (Revelation 1:1 AVKJ) 

"Signified it." That is, revealed it by many signs and symbols which he deems to be comprehensible and enlightening to the " bondservants " as to " scribes instructed unto the kingdom of heaven " (Matt. 13:52), who bring out of their treasures (the Scriptures) things new and old. "

He indicated them by sign:

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

"It was not sent in plain form, but in an enigma or sign form. To 'signify' is to represent by sign or symbol. That this is what is meant by the use of the verb 'signify' in this case is shown conclusively by what John saw and heard. He saw certain things which he describes, and concerning these he is repeatedly informed that the mystery or meaning of what he saw was this and that

The same method of imparting knowledge was delivered to the prophets —Hos. 12:10.

Since the book of Enoch is described as a parable it should not be understood literally it must be understood from a symbolic point of view. The fallen Watchers are not supernatural beings but symbolic of the fallen Jewish Priesthood linked to the events before and after the Maccabean Revolt 

Symbols decoded in the book of Enoch 

[Chapter 6]

1st enoch 1 And it came to pass when the children of men had multiplied that in those days were born unto 2 them beautiful and comely daughters. And the Watchers, the children of the heaven, saw and lusted after them, and said to one another: 'Come, let us choose us wives from among the children of men 3 and beget us children

Ascending to heaven and falling from heaven are Biblical idioms often used for increasing in pride and being humbled respectively - see Job 20: 6; Jeremiah 51:53 ( about Babylon); Lamentations 2 :1; Matthew 11:23 (about

Capernaum): “Thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell” (the grave). Ecclesiasticus 50:6

describes Simon ben Onias being "as the morning star in the midst of a cloud and as the moon at the full". Adam Clarke's

commentary rightly notes: "The truth is, the text speaks nothing at all concerning Satan nor his fall... but of the pride, arrogance

and fall of Nebuchadnezza

Falling from heaven is figurative of losing authority, e.g. it is used about the demise of the king of Babylon in Isaiah 14. See also Lamentations 2:1 and Jeremiah 51:53.

From this we can now understand Enoch chapter 6 the expression the children of heaven from Lamentations 2:1 the children of heaven would be the levitical priesthood. 

Luke 20:35, 36 is conclusive - angels do not marry: "But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection."

"Sons of God" can refer to angels as it may in Job 38:7, but the expression is also used of men. (See Deut. 14:1, R.S.V.; Hosea 1:10; Luke 3:38; John 1:12; 1 John 3:1). In Genesis 6:2 the "sons of God" were the righteous line of Seth (Genesis 4:26)2 intermarrying with evil Cainites.

It is sometimes contended that only angel-human offspring could produce "nephilim" (mighty ones or giants, cf. Gen. 6:4). But the sons of Anak (Num. 13:33) were also giants, ("nephilim") and these were certainly not angel-human offspring, as they existed long after the flood.

Divine angels can not sin. They are "ministering spirits, sent forth to minister for them who will be heirs of salvation". (Heb. 1:14). These angels are not rebels, but do Yahweh's commandments, "hearkening unto the voice of his word . . . ministers of his, that do his pleasure." (Psa. 103:20, 21).

We have shown that the “sons of God” may refer to those with the true understanding of God. The “sons of God’ of every generation have kept themselves separate from the people of the world, and are warned by God not to marry such people because they will influence them away from following the true God (Ex. 34:12,15,16; Josh. 23:12-13; Ezra 9:12; 1 Cor. 7:39; 2 Cor. 6:14-16). Genesis 3:15 describes how the seed (descendants) of the serpent would be in constant conflict with the seed of the woman (cp. Gal. 4:29). 

The early chapters of Genesis highlight the fact that there were these two sorts of people; the descendants of Seth called themselves “by the name of the Lord” (Gen. 4:26 A.V margin) and comprised the righteous “sons of God”, the seed of the woman. By contrast, the descendants of Cain, are described as being associated with murder and instituting polygamy (Gen. 4:23 & 19), the art of weapon production (Gen. 4:22) and entertainment (Gen. 4:21). 

The Story of the fallen Watchers in the Book of Enoch should be understood as a parable a revelation or apocalypse given in signs and symbols it should not be interpreted literally

the relationship in the story between cosmos and society is analogical the myth is a allegory the myth reflects a certain attitude toward society the hidden meaning

Thus the Book of Enoch is an allegory or parable about the events leading up to the from the death of Alexander the greats of the destruction of Jerusalem and the Temple and 70ad ending in 77AD

2 Maccabees add text about Jason and onias

 1 Maccabees 1:41 Then the king wrote to his whole kingdom that all should be one people 42 and that all should give up their particular customs. All the nations accepted the command of the king. 43 Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the Sabbath. 44 And the king sent letters by messengers to Jerusalem and the towns of Judah; he directed them to follow customs strange to the land, 45 to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane Sabbaths and festivals, 46 to defile the sanctuary and the holy ones, 47 to build altars and sacred precincts and shrines for idols, to sacrifice pigs and other unclean animals, 48 and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane 49 so that they would forget the law and change all the ordinances. 50 He added,[c] “And whoever does not obey the command of the king shall die.”

The Watchers

woch’-er (Aramaic ‘ir, "wakeful one"): In Nebuchadnezzar’s dream (Da 4:13,17,23 (MT 10,14,20)) a messenger who with "a holy one" descended from heaven, they having joint authority to issue decrees. In the apocryphal literature the doctrine of the "watchers" is much elaborated. In Jubilees they are regarded as angels sent to instruct mankind in righteousness. In Enoch they sometimes appear as archangels and at other times as fallen angels. In the latter condition only we find them in the Book of Adam and Eve. The place of descent was according to Enoch 6:6 the summit of Mt. Hermon.

Daniel 4:17  This matter [is] by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.

13 “‘I continued beholding in the visions of my head upon my bed, and, look! a watcher, and a holy one, coming down from the heavens themselves. 



Jer 4:16  Make ye mention to the nations; behold, publish against Jerusalem, [that] watchers come from a far country, and give out their voice against the cities of Judah.

When it comes to the account of the fallen angels we should not understand this literally but has an allegory of corruption within the Jewish Priesthood The priests who, similar to the sons of God in Genesis 6, violated the boundaries of the cultural purity by marrying non-Israelite women

A watchman is someone who guards against potential harm to people or property, often during the night, and is responsible for sounding an alarm in the face of danger. In military settings, such individuals are typically called guards or sentries (Jeremiah 51:12, footnote; Acts 12:6; 28:16). To protect against thieves and vandals, people were often assigned to watch over ripening vineyards or flocks of animals, sometimes from booths or elevated watchtowers (2 Kings 17:9; 2 Chronicles 20:24; Job 27:18; Isaiah 1:8). Siege forces attacking fortified cities also had watchmen or sentries to provide military intelligence to their commanders (Jeremiah 51:12). King Saul, when out in the field with his army, had personal watchmen tasked with ensuring his safety (1 Samuel 14:16; 26:15, 16).

Watchmen were often posted on city walls and towers to observe anyone approaching the city (2 Samuel 18:24-27; 2 Kings 9:17-20). Sometimes they patrolled the city streets, inspecting the area (Song of Solomon 3:3; 5:7). During the dangerous night hours, fearful individuals might repeatedly ask the watchmen if everything was safe (Isaiah 21:11, 12), and it was natural for watchmen themselves to eagerly await the coming of daylight (Psalm 130:6). A city was truly fortunate if, beyond human watchmen, Jehovah Himself was watching over it (Psalm 127:1).

**Figurative Use:** God appointed prophets as figurative watchmen for the nation of Israel (Jeremiah 6:17), and these prophets sometimes used the term symbolically (Isaiah 21:6, 8; 52:8; 62:6; Hosea 9:8). These prophetic watchmen were tasked with warning the wicked of impending destruction, and if they failed to give the warning, they would be held accountable. However, if the people ignored the warning, their guilt was their own (Ezekiel 3:17-21; 33:1-9). A false prophet, in contrast, was as useless as a blind watchman or a mute dog (Isaiah 56:10).

Therefore the language about the fallen Watchers and the angels approaching God indicates that some of the angels are understood to be priests in Enoch 10:11 in which God accuses the watchers of defiling themselves with women in their uncleanness should be understood as marrying non-Israelite women

The fallen angels who commit fornication should be understood as criticism against the Jerusalem priesthood

the text is concerned with purity of the angels themselves and the pollution of their bodies that results from taking human wives the effects of the angels actions on the human race is secondry

the angels have defiled themselves through contact with women 10:9-117:1 9:8

the  incongruity of marriages of angels and women is underlined by 1 en 15:4-12 which claims that spirits are immortal and therefore have no need of women while men are mortal and therefore need wives "so that nothing should be lacking for them on earth 15:5"

The Elohim Handle all the Personal Appearances

The Elohim Handle all the Personal Appearances

### Understanding the Role of Elohim in Biblical Appearances

The Bible presents a complex understanding of how God interacts with humanity, particularly through His messengers, known as Elohim. The term "Elohim" is often misunderstood, leading to confusion about who exactly is being seen and spoken to in various biblical narratives. This concept is deeply intertwined with the transcendence of God, who is described as "invisible" in 1 Timothy 1:17. Despite this, there are numerous accounts in the Bible where individuals are said to have seen God or spoken with Him face to face. A closer examination of these accounts reveals that it is not God Himself who appears, but rather His representatives, the Elohim.

### The Transcendence of God

God's transcendence is a fundamental aspect of His nature. In 1 Timothy 1:17, He is referred to as the "invisible" God, highlighting His existence beyond the physical realm. This characteristic of God has been the subject of much debate, especially among those who point to passages like Exodus 33:11, where Moses is said to have spoken to God "face to face." Critics of the Bible often use such verses to claim a contradiction, arguing that if God is invisible, how could anyone have seen Him?

The answer lies in understanding the role of Elohim. In the Bible, "Elohim" is a term that translates to "powerful ones" and is used to describe divine beings or angels who act on God's behalf. These beings are spirit-embodiments of God’s power, functioning as His agents in the world. They are the ones who handle personal appearances and interactions with humanity.

### The Role of Elohim as God’s Messengers

The notion that Elohim serve as God’s representatives is supported by numerous scriptures. For example, in Acts 7:35, Stephen refers to Moses' encounter with the burning bush, which was mediated by an angel, not God Himself. Similarly, in Exodus 23:20-21, God promises to send an angel before the Israelites, instructing them to obey this angel's voice because God's name is in him. This indicates that the angel carries God's authority and can act on His behalf.

The concept that an angel could embody the presence and authority of God is evident throughout Scripture. For example, in Genesis 32:30, Jacob declares, "I have seen God face to face," yet Hosea 12:3-5 clarifies that this encounter was with an angel. Similarly, Abraham's conversations with God in Genesis 18 and 19 are, upon closer inspection, interactions with angels who appeared in human form. This aligns with John 1:18, which asserts, "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared Him." This passage reiterates the idea that the ultimate revelation of God is through His Son, Jesus Christ, not through direct human encounters with God Himself..

### The Unseen God and the Seen Elohim

John 1:18 states, "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared Him." This verse underscores the idea that God Himself has never been seen by any human being. Instead, it is through Elohim that God’s presence is made known to humanity. These powerful beings carry out God’s will, appearing in various forms to guide, instruct, and sometimes even challenge those they encounter.

The Elohim are responsible for executing God’s plan on Earth, from creation to the ongoing interactions with humanity. It was Elohim who declared, "Let us make man in our image," as stated in Genesis. They were also the ones who appeared to the patriarchs, prophets, and kings throughout biblical history.

### Misinterpretations and Human Perception

Despite the clear distinction in scripture, human perception often muddles the understanding of these divine encounters. People tend to see and interpret events based on their beliefs and desires. A person who is not grounded in the truth may misinterpret the appearance of an Elohim as something else entirely, perhaps even as an extraterrestrial being. This speaks to the broader issue of how human perception can be influenced by preconceptions and misinformation.

Ultimately, the Bible teaches that while God is the singular source of all creation, He operates through a multitude of agents—Elohim—who manifest His power and will. These beings are the ones who engage with humanity, serving as the tangible representatives of the otherwise invisible and transcendent God. Understanding this distinction is crucial for a deeper appreciation of the biblical narratives and the nature of divine encounters.

Transcendence

God is called "invisible" in 1Tim 1:17. Much sport has been made of the Bible by shallow men who claim to see a contradiction in this. They read such passages as Exo 33:11 to prove that Moses saw God (Elohim or Angel) face to face, but they neglect other passages like Acts 7:35, which show that the angels were God's messengers to communicate with man: "Behold, I send an Angel before thee... Beware of him, and obey his voice... for My name is in him" (Exo 23:20,21). 

God could direct one of His angels so that the angel became in effect God. Cp, for example, Gen 32:30 with Hos 12:3-5. Abraham was said to have talked to God, but a careful look at Gen 18:1,2; 19:1 shows that he dealt only with angels. "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared Him" (John 1:18). 

Elohim

Elohim stands for “powerful ones.” It was often translated by the English non-word “God.” It isn’t that far from being true, though, for it was Elohim who manipulated the planet and placed humans on it. It was Elohim who said 'Let us form the human in our own image.' It was Elohim who appeared to Abraham, Isaac, Jacob, Moses, Isaiah, Ezekiel, David, and Josiah, to name a few. EL (the Deity) has never been seen by anyone.

The Elohim handle all the personal appearances. We know this because Scripture clearly teaches that all creation was produced from One Power (out of and through which are all things) but this One Power operates by way of a multitude of agents (Elohim) who are spirit-embodiments of its power. “But what if some poor human sees Elohim going about El’s business and he thinks they are something else ... like men from Mars?” Beg pardon?

If humans become what they eat is it odd to think humans see what they want to see and think what they want to think? A person who eats, sees, and believes things that aren’t true and proper is bound to have problems somewhere along the line. Tough, isn’t it?

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

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

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.”

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