The Deity is Transcendent The Elohim Handle all the Personal Appearances 1 Timothy 6:14-16

The Deity is Transcendent The Elohim Handle all the Personal Appearances 1 Timothy 6:14-16

The Transcendence of God 

The title of his subject is the "Transcendence of God" but before we look at the meaning of the word transcendent, we will first have an introductory reading from 1 Timothy 6:14-16

1 Timothy 6:14 that you keep this commandment without spot, blameless until our Lord Jesus Christ’s appearing, 15 which He will manifest in His own time, He who is the blessed and only Potentate, the King of kings and Lord of lords, 16 who alone has immortality, dwelling in unapproachable light, whom no man has seen or can see, to whom be honor and everlasting power. Amen. (1 Timothy 6:14-16)

Meaning of Transcendent

transcend

verb: transcend; 3rd person present: transcends; past tense: transcended; past participle: transcended; gerund or present participle: transcending

be or go beyond the range or limits of (a field of activity or conceptual sphere).

surpass (a person or achievement).

transcendent

beyond or above the range of normal or physical human experience.
"the search for a transcendent level of knowledge"

(of God) existing apart from and not subject to the limitations of the material universe.

God is Transcendent

So the Father is transcendent--that means the Deity exist above and beyond our physical universe.

The Father existed outside of time and space before he created the heavens and the earth:

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

The Father is the only truly transcendent Being. Yahweh Elohim created all things on the earth, and in the heavens above, yet He exists above and independent from them

The Deity is far removed from man in fact he is not seen in the bible at all by mortals, man can not see the Deity

John 6:46  Not that any man hath seen the Father, save he that is from God, he hath seen the Father.

The ONE SELF-EXISTENT ETERNAL Deity hath never been seen by any mortal man -- that He is an undivided and invisible unity, pre-existent before the beginning of all things, intelligent and material; He dwells in unapproachable light; and SPIRIT emanates from His substance; (Phanerosis)

God in his nature also transcends that of creation:

Isaiah 57:15 For this is what the High and Lofty One, who is residing forever and whose name is holy, has said: “In the height and in the holy place is where I reside, 

The word translated forever is the Hebrew word Olam עוֹלָם the septuagint has αιωνα

1tim 6:16 the one alone having immortality, who dwells in unapproachable light, whom not one of men has seen or can see. To him be honor and might everlasting. Amen.

3  who being the brightness of the glory, and the impress of His subsistence, bearing up also the all things by the saying of his might — through himself having made a cleansing of our sins, sat down at the right

Heb 12:10  For they indeed for a few days chastened us as seemed good to them; but he for our profit, that we may be partakers of his holiness.

2Peter 1:4  whereby he hath granted unto us his precious and exceeding great promises; that through these ye may become partakers of the divine nature, having escaped from the corruption that is in that world by lust.

From the bible we learn that God has a substance Hebrews 1:3 and this substance is his divine nature 2Peter 1:4 so God is corporeal and SPIRIT emanates from His substance. Therefore God is both corporeal and incorporeal at the same time

 Omnipresent

God is above in the highest heaven far removed from the earth but he is not inaccessible we can reach him by prayer which is personal communion with God knowledge of him is obtained by the bible and thus the spirit-word engraved on our hearts becomes a manifestation of God within us later allowing the holy spirit to dwell within us which is a manifestation of the father and the son within us

To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory. Colossians 1:27

God is present everywhere by his spirit power and at the same time God also has unlimited power. However the Deity himself is located in the Highest Heaven.

"Whither shall I go from thy spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me. If I say, Surely the darkness shall cover me; even the night shall be light about me. Yea, the darkness hideth not from thee; but the night shineth as the day" (Psalm 139:7-12).

The Elohim Handle all the Personal Appearances

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?

Summary

God is transcendent in that he exists outside all that is the physical universe. God is immanent in that he exists within all the physical universe by his spirit.

The Deity himself does not directly interaction with the creation this is done by the Elohim or the angels Hebrews 1:14 Hebrews 2:5

The Holy Hebdomad Isaiah 11:2–3

The Holy Hebdomad Isaiah 11:2–3

Let's commence our exploration with a passage from The Gospel of the Egyptians:

"The perfect hebdomad, shrouded in hidden mysteries, attains fulfillment. Upon receiving glory, it expands into eleven ogdoads."

Originating from Late Latin, "hebdomada" signifies the number seven or a group of seven, particularly denoting a period of seven days or a week, including the seventh day or Sabbath. This term derives from Ancient Greek "hebdomás," which denotes a group of seven, especially referencing seven days or seven years, composed of "heptá" meaning seven, and the suffix "-ás," forming abstract number-related nouns. Notably, cognates of this term exist in French, Portuguese, and Spanish, signifying a weekly periodical or events occurring on a weekly basis.

In the Orthodox Church, a hebdomadary holds a distinct role akin to that of the Roman Catholic Church. This individual, appointed for a week's duration, assumes responsibility for singing the chapter Mass and guiding the recitation of the breviary within a church or monastery setting. Within Roman Catholic chapters or convents, a hebdomadary similarly fulfills the duty of leading the chapter Mass and overseeing the recitation of the canonical hours, embodying a temporary appointment for the week.

Biblical Usage

The term "hebdomad" originates from the Ancient Greek ἑβδομάς (hebdomás) and is comparable to the Latin hebdomas.

In various biblical passages, the term appears with variations denoting periods of sevens:

- Exodus 34:22 references "εβδομάδων" as a period of sevens.

- Leviticus 23:15 mentions "εβδομάδας," signifying periods of seven.

- Leviticus 23:16 uses "εβδομάδος" to denote a period of seven.

- Leviticus 25:8 discusses "εβδομάδες," representing periods of seven.

- Numbers 28:26 refers to "εβδομάδων" as four periods of sevens.

- Daniel 9:24-27 includes several instances of "εβδομάδες," indicating periods of seven.

For instance, Leviticus 25:8 reads: "'And you must count for yourself seven sabbaths of years, seven times seven years, and the days of the seven sabbaths of years must amount to forty-nine years for you."

In the Greek text, it appears as follows: "Καὶ ἐξαριθμήσεις σεαυτῷ ἑπτὰ ἀναπαύσεις αὐτῶν, ἑπτὰ ἔτη ἑπτάκις, καὶ ἔσονταί σοι ἑπτά ἑβδομάδες ἐτῶν ἐννέα καὶ τεσσαράκοντα ἔτη."

The term "sabbaths of years" translates from the Greek "hebdomadeseton," meaning "weeks of years." This usage is comparable to other instances in the book of Daniel, highlighting the consistent biblical usage of the term "hebdomad" to signify periods of seven.

The number seven originates from the Hebrew word "SAVAH," denoting ceasing, resting, or celebration. Derived from the verb "shavath," meaning rest or cease, the Hebrew expression "yohm hash·shab·bath´" signifies the Sabbath, a day of rest on the seventh day.

Throughout biblical narratives, God establishes the significance of the number seven, illustrating rest and completion. The Sabbath, observed on the seventh day, symbolizes rest and cessation from labor (Exodus 20:10; Leviticus 25:2, 6, 8).

In Hebrew, the term for "week" (shavua`) signifies a sevenfold unit or period, echoing the concept of seven. Similarly, the Greek word "sabbaton" derives from the Hebrew word for Sabbath (shabbath´), reinforcing the association with rest and cessation.

Luke 18:12 references fasting "twice in the week," utilizing the Greek word "sabbaton," encompassing both the Sabbath day and other days of the week, akin to the notion of a seven-day period.

The Jewish Sabbath, observed from sundown Friday to sundown Saturday, is named after the planet Saturn, reflecting the Roman designation of Saturday as "Sāturni diēs" ("Saturn's Day").

The mystical significance of the number seven is pervasive, rooted in ancient astronomy and religious beliefs. It symbolizes the seven planetary spheres and the rulership of the heavenly realms. In pre-Christian religions, the concept of seven rulers or archontes, often associated with archangels, signifies cosmic order and divine governance.

In modern Greek, the seven-day week is referred to as an "hebdomada," highlighting the enduring influence of the number seven in religious and cultural contexts.

"Hebdomas" connotes the kingdom of the "Seven," representing the authority of the seven archangels, as delineated in the First Book of Enoch. Thus, the number seven holds profound significance across various traditions, embodying themes of rest, completion, and celestial order.

The term "hebdomad," originating from the Greek for "group of seven," denotes the seventh planetary sphere or seventh heaven, believed to be the realm of the archons or rulers in Gnostic cosmology. The chief archon, or Demiurge, is sometimes associated with the hebdomad, although occasionally linked with the Ogdoad, another grouping of seven.

In Proverbs 9:1, the mention of "Wisdom" constructing her house with seven pillars is interpreted by Valentinians as a reference to the planetary heavens, where Sophia, the embodiment of divine wisdom, resides. According to Valentinian beliefs, Sophia's abode is positioned above the hebdomad within the Ogdoad, a higher spiritual realm.

The passage from the Extracts from the Works of Theodotus further elaborates on the concept, portraying Wisdom as the architect of creation. Through the agency of a divine figure, symbolizing the image of the Father, Wisdom brings forth both heavenly and earthly realms. This imagery underscores the role of Wisdom in shaping the cosmos and establishing order within the divine hierarchy.

Overall, the notion of the hebdomad as the dwelling place of archons and the celestial abode of Wisdom reflects Gnostic cosmological beliefs, highlighting the interconnectedness of spiritual principles and celestial spheres within their theological framework.

The concept of the Hebdomad encompasses both the seven archangels and the seven heavens, reflecting a symbolic and spiritual understanding deeply rooted in ancient texts.

In the Book of Tobit from the Old Testament Apocrypha, Raphael identifies himself as one of the seven angels who stand in the glorious presence of the Lord, emphasizing the existence of seven archangels alongside Michael and Gabriel.

Similarly, the Book of Enoch lists seven holy angels who watch over various aspects of creation, including Uriel, Raphael, Raguel, Michael, Saraqael, Gabriel, and Ramael, further reinforcing the idea of a divine septet.

The significance of the seven pillars is often interpreted as representing the seven virtues, as outlined in Isaiah 11:2–3. These virtues, including wisdom, understanding, counsel, might, knowledge, godliness, and the fear of Yahweh, are associated with the Seven Spirits of God mentioned in the Book of Revelation.

In Isaiah 11:2–3, the Spirit of God is described as resting upon the Messiah, imbuing him with the seven virtues. This connection between the virtues and the natural world is further explored by early Christian theologians like Irenaeus, who utilized number symbolism to elucidate spiritual truths.

According to Irenaeus, the virtues symbolize the seven heavens, drawing a parallel between the divine order and the structure of creation. This interpretation aligns with the biblical narrative, where Moses is instructed to fashion a seven-branched lampstand, reflecting the heavenly model revealed to him on the mountain.

Overall, the concept of the Hebdomad encapsulates the interconnectedness of celestial beings, virtues, and heavenly realms, serving as a symbolic framework to understand divine order and spiritual truths.

In his work "The Proof of Apostolic Preaching," Irenaeus delves into the interconnectedness of scripture, the natural world, and divine symbolism. Drawing from Isaiah 11:2–3, Irenaeus, like the Valentinians, employs number symbolism to elucidate spiritual truths, particularly focusing on the manifestation of seven virtues upon the Messiah.

According to Isaiah 11:2–3, the Spirit of God will rest upon the Messiah, imbuing him with seven virtues: wisdom, understanding, counsel, might, knowledge, godliness, and the fear of Yahweh. Irenaeus interprets these virtues as referring to the seven heavens, reflecting a divine order mirrored in creation.

Irenaeus explains that the seven heavens encompass the world, serving as dwelling places for powers, angels, and archangels who perform service to God. The Spirit of God, manifold in its indwelling, is symbolically represented in seven forms of service as described by Isaiah, resting upon the Son of God, or the Word, in his incarnation as a human.

Each heaven, according to Irenaeus, corresponds to a specific virtue: wisdom, understanding, counsel, might, knowledge, godliness, and the fear of Yahweh. The first heaven, being the highest, represents wisdom, while subsequent heavens symbolize understanding, counsel, might, knowledge, godliness, and the fear of Yahweh respectively.

The imagery of the seven-branched lampstand, as described in Exodus 25:40, serves as a pattern for understanding the relationship between the heavens and the virtues. Moses, in obedience to the divine command, fashioned the lampstand according to the pattern revealed to him on the mountain, signifying the heavenly order.

This connection between the seven-branched lampstand and the heavens underscores the divine blueprint for creation, with the lampstand serving as a symbolic representation of the heavenly realms. The continual shining of the lampstand in the holy place mirrors the perpetual presence of the virtues within the celestial spheres.

In essence, Irenaeus's exploration of Isaiah 11:2–3 and the symbolism of the seven virtues reveals a profound understanding of divine order and spiritual truth. Through the alignment of scripture, nature, and symbolism, Irenaeus illuminates the interconnectedness of the natural and spiritual realms, offering insight into the divine plan for creation.

We will begin this study with a reading from The Gospel of the Egyptians

And thus the perfect hebdomad, which exists in hidden mysteries, became complete. When she receives the glory, she becomes eleven ogdoads. (The Gospel of the Egyptians)

From Late Latin hebdomada (“number seven; group of seven; seven days”), hebdomas (“number seven; a period of seven days a WEEK; seventh day or Sabbath), from Ancient Greek ἑβδομάς (hebdomás, “group of seven, especially seven days or seven years”), from ἑπτά (heptá, “seven”) + -ᾰ́ς (-ás, suffix forming abstract nouns of number from numerals). The word is cognate with French hebdomadaire, hebdo (“weekly periodical”), hebdomadairement (“weekly”), Portuguese hebdomadário (“weekly periodical”), Spanish hebdomadario (“weekly; weekly periodical; hebdomadary”).

In Orthodox Church

The word hebdomadary in the Roman Catholic Church is a member of a church or monastery appointed for one week to sing the chapter Mass and lead in the recitation of the breviary.

a member of a Roman Catholic chapter or convent appointed for the week to sing the chapter mass and lead the recitation of the canonical hours

Biblical Use

From Ancient Greek ἑβδομάς (hebdomás). Compare Latin hebdomas.

εβδομάδες G1439.1 - Apostolic Bible Polyglot Concordance, Strongs-AB Number G1439.1

Exodus 34:22 εβδομάδων - of a period of sevens 

Leviticus 23:15 εβδομάδας - [2periods of seven 

Leviticus 23:16 εβδομάδος - period of seven 

Leviticus 25:8 εβδομάδες - periods of seven 

Numbers 28:26 εβδομάδων - 4period of sevens], 

Deuteronomy 16:9 εβδομάδας - [2periods of seven 

Deuteronomy 16:9 εβδομάδας - periods of seven. 

Deuteronomy 16:10 εβδομάδων - of the period of sevens 

Deuteronomy 16:16 εβδομάδων - period of sevens, 

2 Chronicles 8:13 εβδομάδων - period of sevens, 

Daniel 9:24 εβδομάδες - periods of seven 

Daniel 9:25 εβδομάδες - [2periods of seven 

Daniel 9:25 εβδομάδες - [2periods of seven 

Daniel 9:26 εβδομάδας - [2periods of seven 

Daniel 9:27 εβδομάς - [2period of sevens 

Daniel 9:27 εβδομάδος - period of seven 

Daniel 10:2 εβδομάδας - periods of seven 

Daniel 10:3 εβδομάδων - period of sevens

Leviticus 25:8 “‘And you must count for yourself seven sabbaths of years, seven times seven years, and the days of the seven sabbaths of years* must amount to forty-nine years for you.

Leviticus 25:8 Καὶ ἐξαριθμήσεις σεαυτῷ ἑπτὰ ἀναπαύσεις αὐτῶν, ἑπτὰ ἔτη ἑπτάκις, καὶ ἔσονταί σοι ἑπτά ἑβδομάδες ἐτῶν ἐννέα καὶ τεσσαράκοντα ἔτη. 

“Sabbaths of.” Heb., shabbethoth´; Lat., ebdomades, “weeks.”

“Sabbaths of years.” Greek, hebdomadeseton´, “weeks of years.” Compare Da 9:24 ftn, “Weeks.”

Seven

Seven comes from the Hebrew "SAVAH" meaning to cease (47x), rest (11x), away (3x), fail (2x), celebrate (1x), miscellaneous (7x).

The Hebrew expression yohm hash·shab·bath´ is drawn from the verb shavath´, meaning “rest, cease.” (Ge 2:2; 8:22)

God set the pattern for the whole Sabbath arrangement, from the seven-day week to the Jubilee year that followed the seven-times-seven–year cycle. (Ex 20:10; Le 25:2, 6, 8)

The sabbath is on the seventh day it is a day of rest therefore seven symbolizes rest

The Hebrew word for “week” (shavua`) literally refers to a sevenfold unit or period. The Greek word sabbaton, in turn, is derived from the Hebrew word for Sabbath (shabbath´).

Luke 18:12  I fast twice in the week <4521>, I give tithes of all that I possess.

4521. σάββατον sabbaton sabbaton; of Hebrew origin [07676]; the Sabbath (i.e. Shabbath), or day of weekly repose from secular avocations (also the observance or institution itself); by extension, a se’nnight, i.e. the interval between two Sabbaths; likewise the plural in all the above applications: —  sabbath (day), week. 

AV-sabbath day 37, sabbath 22, week 9; 68

The word translated week here in Luke 18:12 refers to other days in the week as well the Sabbath day (its like saying seven days, a week).   

The Jewish Sabbath is from from sundown Friday to sundown Saturday. Saturday is named after the planet Saturn.

The Romans named Saturday Sāturni diēs ("Saturn's Day") no later than the 2nd century for the planet Saturn, which controlled the first hour of that day, according to Vettius Valens

Seven is so universally used as a mystical number that its basis must be in some fundamental arrangement of the natural world.

Seven indicates the number of days in a week, the number of planetary spheres (sun, moon, Mercury, Venus, Mars, Jupiter, Saturn) in ancient astronomy, and so the number of kings stationed over the spheres of heaven in the Secret Book of John. The seventh or hebdomad refers to the realm of the planetary spheres, over which the Demiurge is stationed.

Because there were seven planets in the sky (the sun, moon, Mercury, Venus, Mars, Jupiter, and Saturn),[1] it was commonly agreed that there were seven of these beings ruling as a hebdomad who were called “archontes” (principalities or rulers).[2]

[1.] This dependence upon the number seven is quite common in pre-Christian religion. The Jews, for example, believed that these seven planets were ruled by seven archangels: Michael, Gabriel, Raphael, Uriel, Selaphiel, Jegudiel, and Barachiel. (Each of which corresponded to the seven days of the week, respectively.)

[2.] In modern Greek, the seven-day week is called an hebdomada.

Hebdomas; The kingdom of the "Seven", referring to the seven Archangels. The seven archangels are name in the First Book of Enoch

Seven Hevens and Seven Archangels

hebdomad: (Greek, “group of seven”) The seventh planetary sphere or seventh heaven, lair of the archons. The chief archon or Demiurge is sometimes considered to reside in the hebdomad and sometimes in the Ogdoad. Hebdomad can also refer to a grouping of seven beings (for instance, archons) in Gnostic texts.

(Proverbs 9:1): Wisdom has built her house, She has carved out her seven pillars;

The seven pillars which wisdom built a house are understood by valentinians to refer to the planetary heavens, the habitation of the Sophia herself was placed above the Hebdomad in the Ogdoad (Extracts from the Works of Theodotus. 8, 47):

47 Now the Saviour became the first universal creator. “But Wisdom,” the second, “built a house for herself and hewed out seven pillars” and first of all she put forth a god, the image of the Father, and through him she made heaven and earth, that is “heavenly things, and the earthly” – the things on the right hand and on the left. (Extracts from the Works of Theodotus)

The Hebdomad is used of the seven seven archangels and the seven heavens

The idea of seven archangels is most explicitly stated in the old testament Apocrypha, Book of Tobit when Raphael reveals himself, declaring: "I am Raphael, one of the seven angels who stand in the glorious presence of the Lord, ready to serve him." (Tobit 12:15) The other two archangels mentioned by name in the Bible are Michael and Gabriel.

The Book of Enoch (also known as 1 Enoch)

8:4 And as men perished, they cried, and their cry went up to heaven to the holy angels who watch.

20:1 And these are the names of the holy angels who watch.
20:2 Uriel, one of the holy angels, who presides over clamour and terror.
20:3 Raphael, one of the holy angels, who is over the spirits of men.
20:4 Raguel, one of the holy angels who takes vengeance on the world of the luminaries.
20:5 Michael, one of the holy angels, who, is set over the best part of mankind and over chaos.
20:6 Saraqael, one of the holy angels, who is set over the spirits, who sin in the spirit.
20:7 Gabriel, one of the holy angels, who is over the Garden of Eden and the serpents and the Cherubs.
20:8 Ramael, one of the holy angels, whom God set over those who rise.

The seven pillars are normally interpreted as seven virtues. The seven virtues are understood to be the seven spirits of Isaiah 11:2–3 wisdom, understanding, counsel, might, knowledge, godliness, and the fear of Yahweh, here are represented the seven Spirits, which are before the throne of God. The reference to the lamb in Revelation 5:6 relates it to the Seven Spirits which first appear in Revelation 1:4 and are associated with Jesus who holds them along with seven stars

The seven Spirits of God  are mentioned four times in the Book of Revelation, and in the Book of Isaiah it names each Spirit.

Isaiah 11:2 2  and the Spirit of God shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness shall fill him;

3  the spirit of the fear of God. He shall not judge according to appearance, nor reprove according to report:

Revelation 4:5: And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.

In discussing Isaiah 11.2–3 (“And the Spirit of God will rest upon him, a Spirit of wisdom and understanding …”), Irenaeus, like the Valentinians, uses number symbolism to connect the Scripture and the natural world. According to this verse there are seven virtues that come upon the Messiah: wisdom, understanding, counsel, might, knowledge, godliness, and the fear of Yahweh. 

Irenaeus explains that the virtues refer to the seven heavens, the model Moses used for the seven-branched lampstand, in obedience to the command to fashion things as a type of what was revealed to him on the mountain (Exodus 25.40).

Irenaeus The Proof of Apostolic Preaching

9. Now this world is encompassed by seven heavens, [87] in which dwell powers and angels and and angels and archangels, doing service to God, the Almighty and Maker of all things: not as though He was in need, but that they may not be idle and unprofitable and ineffectual. 

88] Wherefore also the Spirit of God is manifold in its indwelling, [89] and in seven forms of service [90] is He reckoned by the prophet Isaiah, as resting on the Son of God, that is the Word, in His coming as man. 

The Spirit of God, he says, shall rest upon him, the Spirit of wisdom and of understanding, the Spirit of counsel and of might, (the Spirit of knowledge) [91] and of godliness; the Spirit of the fear of God shall fill him.

 Now the heaven which is first from above, [92] and encompasses the rest, is (that of) wisdom; and the second from it, of understanding; and the third, of counsel; and the fourth, reckoned from above, (is that) of might; and the fifth, of knowledge; and the sixth, of godliness; and the seventh, this firmament of ours, is full of the fear of that Spirit which gives light to the heavens. For, as the pattern (of this), Moses received the seven-branched lampstand, [93] that shined continually in the holy place; for as a pattern of the heavens he received this service, according to that which the Word spake unto him: Thou shalt make (it) according to all the pattern of the things which thou hast seen in the mount. (The Proof of Apostolic Preaching, 9)

The number seven as it pertains to heavens was mentioned by Clement of Alexandria and Origen, who probably were relayed the idea from first century Jewish mysticism (Bereshith Rabba, 19, fol. 19, col. 3 contains a later Jewish presentation of the idea, but being that the seventh heaven contains the Shekinah [Sophia] glory of God, the Jewish mysticism was ironically Gnostic in nature–the Quran also contains a similar reference in Surah 67).

The word Hebdomad occurs also in the Clementine Homilies. The mystery of the Hebdomad there unfolded (Hom. xvii. 10) is an independent exposition of the six days' work of creation, and the seventh day's rest; illustrated by the six directions, into which infinite space extends, viz. up, down, right, left, backward, forward, together with the central point considered as making a seventh.

Pseudo-Clementine Literature/The Clementine Homilies/Homily XVII/Chapter 10

Chapter X.—The Nature and Shape of God.

“This is the mystery of the hebdomad. For He Himself is the rest of the whole who grants Himself as a rest ( “Rest,” of course, points to the number seven the Sabbath Day.) to those who imitate His greatness within their little measure. For He is alone, sometimes comprehensible, sometimes incomprehensible, sometimes limitable, sometimes illimitable, having extensions which proceed from Him into infinity. For thus He is comprehensible and incomprehensible, near and far, being here and there, as being the only existent one, and as giving a share of that mind (the ogdoad) which is infinite on every hand, in consequence of which souls breathe and possess life; and if they be separated from the body and be found with a longing for Him, they are borne along into His bosom, as in the winter time the mists of the mountains, attracted by the rays of the sun, are borne along immortal to it. What affection ought therefore to arise within us if we gaze with our mind on His beautiful shape! But otherwise it is absurd to speak of beauty. For beauty cannot exist apart from shape; nor can one be attracted to the love of God, nor even deem that he can see Him, if God has no form. (Clementine Homilies Chapter 10)

- The Untitled Text in the Bruce Codex also describes the Pleroma as ‘the body’ of the monad, which is like the mother-city “This is the manner in which they are all within the monad : there are twelve monads making a crown upon its head ; each one makes twelve. And there are ten decads surrounding its shoulders. And there are nine enneads surrounding its belly. And there are seven hebdomads at its feet, and each one makes a hebdomad. And to the veil which surrounds it like a tower, there are twelve gates. There are twelve myriad powers at each gate, and they are called archangels and also angels. This is the mother-city of the only-begotten one.” (Untitled Text in the Bruce Codex)


The hebdomad symbolizes rest, but it is surpassed by the ogdoad, wherein is the promise of gnostic perfection.

Clement of Alexandria says that those who reach the highest levels of perfection have not remained in the hebdomad of rest, but have advanced into the inheritance of the benefit of the ogdoad (ὀγδοαδικῆς εὐεργεσιάς).

The material world is a shadowy, flawed version of the Pleroma, the two worlds sometimes being referred to as the Hebdomad (from hebdomas, meaning ‘seven’, a reference to the seven spheres of the material and Ogdoad (from ogdoas, meaning ‘eight’, referring to the eighth heaven), respectively.

Summary

In modern Greek, the seven-day week is called an hebdomada

The Hebdomad is used of the seven archangels and the seven heavens

The Hebdomad refers to seven spirits of virtues  

The Hebdomad refers the seven spirits of God 

The Hebdomad symbolizes rest

The Hebdomad is a copy of the Pleroma

Syzygy the Gender of the Aeons

What is the Syzygy in Gnostic theology?

or

Syzygy the Gender of the Aeons

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

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

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

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

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

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

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

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

Etymology

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

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

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

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

Thayer's Greek Lexicon:

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

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

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

Part of Speech: Verb: 

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

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

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

The Biblical use of Syzygy

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

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

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

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

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

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

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

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

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

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

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

Personal Angels

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

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

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

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

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

Male Female Symbolism 

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

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

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

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

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

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

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

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

male is a symbol of salvation

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

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

The Gender of the Aeons in the Pleroma 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A Summary 

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

God is one but his attributes are many 

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

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

The Hierarchy of the Pleroma

The Hierarchy of the Pleroma

Or

The Hierarchy of the Aeons

There are many parallels between Gnosticism and Christianity, including a belief in angels. One key difference between these two religious belief systems is that Gnostics recognize a divine hierarchy above the angels. This hierarchy, known as the Pleroma, is populated by beings called aeons. Angels are messengers between humankind and the aeons of the Pleroma, and ultimately between humankind and the true God. As messengers, angels are not directly worshipped, but they are called upon to take prayers to the true God on behalf of humankind -- a practice similar to Catholics praying for the intercession of saints.

While the transcendent Deity or invisible spirit is inconceivable and ineffable, the pleroma (Greek: “full perfection”) of the divine is a hierarchical family of personified aeons, who emerge as the fruit of the spirit’s self-contemplation or self-expression. 

The fullness become a massive number of Self-Aware Aeons that sorted themselves into the Hierarchy of the Pleroma

The Pleroma is a hierarchy where each aeon occupies a station according to a certain level of gnosis

The primal Tetrad is both an individual entity and a quartet of unities—a complex unity. The unities relate to each other in a hierarchy and sequence modeled upon their character.

Names are important in this Ogdoad, just as they are in Epiphanes’ Tetrad. They are patterned to reinforce the numerical structure of the aeonic realm. They indicate hierarchy and function.

So the hierarchy proceeds from the Pleroma downward, to the spiritual realm of Wisdom’s Resolution, to the Demiurge, and finally to the material world.

Because the Demiurge creates the seven heavens, he is called the Hebdomad; and Akhamoth (i.e. Wisdom) is called the Ogdoad, thus “preserving the number of the original, first Ogdoad of the Pleroma” (Against Heresies 1.5.2–4)

Sophia (Wisdom) or simply the Logos. This being is described as the final emanation of a divine hierarchy, called the Plêrôma or "Fullness," at the head of which resides the supreme Deity, the One beyond Being.

Aeons are arranged into so many hypostases, angelic orders or hierarchies around the One, although all are ultimately one with their source.
- In the Gospel of the Egyptians, there are at least five orders of aeons: thrones, powers, glories, authorities and angels. 

- “...and the thrones which are in them, and the powers which surround them, glories, authorities, and the powers” (Gospel of the Egyptians) 

“She (Providence) passed through all the aeons which I mentioned before. And she established thrones of glory, and myriads of angels without number who surrounded them, powers and incorruptible glories, who sing and give glory, all giving praise with a single voice, with one accord, with one never-silent voice, (...) to the Father, and the Mother, and the Son.” (Gospel of the Egyptians)

- Aeons may also be arranged in a hierarchy from the One to ‘the countless myriads’: 

“Among the things that were created the monad is first, the dyad follows it, and the triad, up to the tenths. Now the tenths rule the hundredths; the hundredths rule the thousandths; the thousands rule the ten thousands. This is the pattern among the immortals.” (Eugnostos)

In order to emphasize unity at every level, the numerical order of aeons is composed of the monad (one-fold), dyad (two-fold), triad (three-fold) etc, as follows:

1. monad - onefold
2. dyad - twofold
3. triad - threefold
4. tetrad - fourfold
5. pentad - fivefold
6. hexad - sixfold
7. heptad or hebdomad - sevenfold
8. ogdoad - eightfold
9. ennead - ninefold
10. decad - tenfold
12. dodecad - twelvefold

In Sethian Gnosticism, there is a hierarchy of feminine principles most likely rooted in Jewish Wisdom Literature: the ultimate saviour and exalted divine mother Barbelo and a lower figure, Sophia, who gave rise to Yaldabaoth, the creator of the material world. The creator wanted to confine Adam, so he created a physical body to contain him and placed parts of his mother’s essence in humanity. Finally, Epinoia, spiritual Eve, appears to enlighten Adam (mankind) with the knowledge of his association with Barbelo, the divine Protennoia (first thought).

Some Gnostics taught of the Beyond the Deep, a hierarchy of Deeps; and curiously enough in The Untitled Text from the Bruce Codex we meet with such hierarchies, and also find them assumed in the Pistis Sophia treatise. What absurdity, then, to seek a "beginning" in infinitude! Such a conception as a beginning was low down in the scale of being; we can speak of the "beginning" of some special phenomenal universe, but there is an infinitude of such universes, and infinitude has no beginning. 

This is he who is sought in every place. And this is the Father from whom, like a light-spark, the monad came forth, beside which all the worlds are as nothing. . . . It is this which moved all things with its shining. And they received gnosis and life and hope and rest and love and resurrection and faith and rebirth and the seal. This is the ennead which came from the Father of those without beginning,  who alone is Father and Mother unto himself, whose pleroma surrounds the twelve deeps -

1. The first deep is the all-wise from which all sources have come.

2. The second deep is the all-wise from which all the wise have come.

3. The third deep is the all-mystery from which, or out of which, all mysteries have come.

4. The fourth deep moreover is the all-gnosis out of which all gnoses have come.

5. The fifth deep is the all-chaste from which everything chaste has come.

6. The sixth deep is silence. In this is every silence.

7. The seventh deep is the insubstantial door from which all substances has come forth.

8. The eight deep is the forefather from whom, or out of whom, have come into existence all forefathers.

9. The ninth deep moreover is an all-father and a self-farther, that is, every fatherhood is in him and he alone is father to them.

10. The tenth deep is the all-powerful from which has come every power.

11. The eleventh deep moreover is that in which is the first invisible one, from which all invisible ones have come.

12. The Twelfth deep moreover is the truth from which has come all truth. (The Untitled Text from the Bruce Codex)

In the Untitled Text in the Bruce Codex, there are at least five types of angels, though the order is uncertain: powers, glories, angels, archangels, ministers. 

“These are the powers which were given to the forefather who was placed in the aeon of the mother. And there were given to him myriads upon myriads of glories, and angels and archangels and ministers, so that those that are of matter should serve him.” (Untitled Text in the Bruce Codex)

Basilides does not call upon his hearers to abandon the material realm only to dissolve into negativity; instead, he offers them a new life, by appealing to the grand hierarchy of rulers persisting above the material realm (cf. Fragment D). When one turns to the greater hierarchy of Being, there results a "creation of good things" (Fragment C, translation modified). Love and personal creation—the begetting of the Good—are the final result of Basilides' vaguely dialectical system, and for this reason it is one of the most important early expressions of a truly Christian, if not "orthodox," philosophy.