Justin the Gnostic The Book of Baruch

 The Book of Baruch

The teachings of this Justin (not to be confused with the famous Christian apologist Justin Martyr) are among several different mythic and doctrinal systems summarized in an antihereticalwork probably composed in Rome by the Christian writer Hippolytus around 222–235 C.E.24 According to Hippolytus, Justin made use of several sacred books, but Hippolytus summarizes the myth found in a book that Justin himself deemed particularly noteworthy, a book bearing the name of one of its mythic figures, Baruch (Hippolytus, Ref. 5.24.2–3).

The following is the outline of the system.

There are three principles of the Universe: (i.) The Good, or all-wise Deity; (ii.) the Father, or Spirit, the creative power, called Elohīm; and (iii.) the World-Soul, symbolized as a woman above the middle and a serpent below, called Eden. From Elohīm (a plural used as a collective) and Eden twenty-four cosmic powers or angels come forth, twelve follow the will of the Father-Spirit, and twelve the nature of the Mother-Soul. The lower twelve are the World-Trees of the Garden of Eden. The Trees are divided into four groups, of three each, representing the four Rivers of Eden. The Trees are evidently of the same nature as the cosmic forces which are represented by the Hindus as having their roots or sources above and their branches or streams below. The name Eden means Pleasure or Desire.

Thus the whole creation comes into existence, and finally from the animal part of the Mother-Soul are generated animals, and from the human part men. The upper part of the Garden is called the "most beautiful Earth"; that is to say, Cosmic Earth, and the body of man is formed of the finest. Man having thus been formed, Eden and Elohīm depute their powers unto him; the World-Soul bestows on him the soul, and the World-Spirit infuses into him the spirit. Thus were men and women constituted.

And all creation was subjected to the four groups of the twelve powers of the World-Soul, according to their cycles, as they move round as in a circular dance

But when the man-stage was reached, the turning-point of the world--process, Elohīm, the Spirit, ascended into the celestial spaces, taking with him his own twelve powers. And in the highest part of the heaven he beheld the Great Light shining through the Gate (? the physical sun), which led to the Light-world of The Good. And he who had hitherto thought himself Lord of Creation, perceived that there was one above him, and cried aloud: "Open me the gates that I may acknowledge the [true] Lord; for I considered myself to be the Lord." And a voice came forth, saying: "This is the Gate of the Lord; through this the righteous enter in." And leaving his angels in the highest part of the heavens, the World-Father entered in and sat down at the right hand of the Good One.

And Elohīm desired to recover by force his spirit which was bound to men, from further degradation; but the Good Deity restrained him, for now that he had ascended to the Light-realm he could work no destruction.

And the Soul (Eden) perceiving herself abandoned by Elohīm, tricked herself out so as to entice him back; but the Spirit would not return to the arms of Mother Nature (now that the middle point of evolution was passed). Thereupon, the spirit that was left behind in man, was plagued by the soul; for the spirit or mind desired to follow its Father into the height, but the soul, incited by the powers of the Mother--Soul, and especially by the first group who rule over sexual passion and excess, gave way to adulteries and even greater vice; and the spirit in man was thereby tormented.

Now the angel, or power, of the World-Soul, which Baruch.especially incited the human soul to such misdeeds, was the third of the first group, called Naas (Heb. Nachash), the serpent, the symbol of animal passion. And Elohīm, seeing this, sent forth the third of his own angels, called Baruch, to succour the spirit in man. And Baruch came and stood in the midst of the Trees (the powers of the World-Soul), and declared unto man that of all the Trees of the Garden of Eden he might eat the fruit, but of the Tree Naas, he might not, for Naas had transgressed the law, and had given rise to adultery and unnatural intercourse.

And Baruch had also appeared to Moses and the prophets through the spirit in man, that the people might be converted to the Good One; but Naas had invariably obscured his precepts through the soul in man. And not only had Baruch taught the prophets of the Hebrews, but also the prophets of the uncircumcised. Thus, for instance, Hercules among the Syrians had been instructed, and his twelve labours were his conflicts with the twelve powers of the World-Soul. Yet Hercules also had finally failed, for after seeming to accomplish his labours, he is vanquished by Omphalē, or Venus, who divests him of his power by clothing him with her own robe, the power of Eden below.

Last of all Baruch appeared unto Jesus, a shepherd boy, son of Joseph and Mary, a child of Christology.twelve years. And Jesus remained faithful to the teachings of Baruch, in spite of the enticements of Naas. And Naas in wrath caused him to be "crucified," but he, leaving on the "tree" the body of Eden--that is to say, the psychic body or soul, and the gross physical body--and committing his spirit or mind to the hands of his Father (Elohīm), ascended to the Good One. And there he beholds "whatever things eye hath not seen and ear hath not heard, and which have not entered into the heart of man"; and bathes in the ocean of life-giving water, no longer in the water below the firmament, the ocean of generation in which the physical and psychic bodies are bathed. This ocean of generation is, of course, the same as the Brāhmanical and Buddhistic saṁsāra, the ocean of rebirth.

Hippolytus tries to make out that Justinus was a very vile person, because he fearlessly pointed out one of the main obstacles to the spiritual life, and the horrors of animal sensuality; but Justinus evidently preached a doctrine of rigid asceticism, and ascribed the success of Jesus to his triumphant purity.

The Book of Baruch by the Gnostic Justin 

Justin or Justinus was an early Gnostic Christian from the 2nd century AD He is counted among the earliest Gnostic schools, among Simon Magus, Menander, Saturninus and Dositheus

According to Justin, there were three primordial, eternal entities. Reigning supreme was the male Good One, owner of foreknowledge (identified with the Monad and the creator of the universe, as well as the Greek Priapus), under which there were the male Elohim (the Jewish god and Demiurge or creator of the world) and the female Edem (identified with Gaia and described as a "half virgin, half viper" being similar to Echidna).

As the drama unfolds and Edem brings out her angels, including the serpent Naas (from nahash, Hebrew for "serpent"), to fight against what is left of Elohim's spirit on earth, Baruch, a top angel of the Good, sends a series of liberators—Moses, Herakles, prophets, and finally Jesus—to ensure redemption and return

Baruch (Hebrew for "blessed") is the good tree of life and the chief paternal angel, and Naas (from nahash, Hebrew for "serpent") is the evil tree of the knowledge of good and evil and the chief maternal angel.

Note that Naas is both the tree of knowledge and (since his name derives from the Hebrew nahash, "snake") the serpent of seduction to eat from the tree.

Eden is many: garden, earth, Israel, a symbol of Eve, and them earth mother.

Naas Maternal angel of Edem, identified with the evil tree of the knowledge of good and

evil, in the Book of Baruch. The term derives from nahash, Hebrew for "serpent" (as with Naassenes).

**The Serpent in the Book of Baruch by Justin the Gnostic**  

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

The Book of *Baruch*, attributed to Justin the Gnostic, offers a unique and layered understanding of the serpent within Gnostic cosmology. Unlike traditional biblical interpretations that portray the serpent as an embodiment of temptation and evil, this text presents the serpent Naas as a maternal angel and a pivotal figure in a cosmic drama involving divine, earthly, and infernal forces.  

### **The Cosmic Entities**  

According to Justin, three primordial and eternal entities exist:  

1. **The Good One**: The supreme, male figure identified with the Monad and the ultimate source of foreknowledge and creation.  

2. **Elohim**: A subordinate male figure identified as the Demiurge, or the creator of the physical world, akin to the Jewish God.  

3. **Edem**: A female entity described as "half virgin, half viper," embodying both nurturing and destructive aspects, reminiscent of the Greek figure Echidna.  

This triadic structure forms the framework for understanding the origins of the world and its ongoing struggle between good and evil.  

### **Naas: The Maternal Serpent**  

Naas, whose name derives from the Hebrew *nahash* (meaning "serpent"), plays a dual role in Justin's cosmology. As a maternal angel of Edem, Naas is identified with the "evil tree of the knowledge of good and evil." The text states:  

> "*Naas, the serpent, stands both as the tree of knowledge and as the seducer, drawing forth the children of Edem into rebellion.*"  

This complex portrayal blurs the lines between the serpent as a mere tempter and as a symbolic force of knowledge and opposition. Naas embodies both the dangerous allure of forbidden wisdom and the agent that catalyzes human awareness and liberation.  

### **The Conflict Between Elohim and Edem**  

The drama described in *Baruch* unfolds as Edem, alongside her angels—including Naas—wages war against Elohim and what remains of his divine spirit on earth. This battle reflects a cosmic struggle between the spiritual and material realms. The maternal, earthly force of Edem, symbolized by the serpent, stands in opposition to the structured order imposed by Elohim.  

> "*Edem brought forth her serpentine offspring, and among them Naas, who sought to consume what remained of Elohim's breath upon the earth.*"  

Here, the serpent Naas serves as a maternal force of opposition, embodying chaos, seduction, and rebellion.  

### **Baruch as the Redeeming Angel**  

Baruch, whose name means "blessed" in Hebrew, is described as the "good tree of life" and the "chief paternal angel." As a representative of the Good One, Baruch plays a crucial role in the redemption narrative of *Baruch*. He sends a series of liberators throughout history, including Moses, Herakles, the prophets, and ultimately Jesus Christ.  

> "*Baruch, the blessed tree of life, sent forth messengers to restore what had been consumed by Edem and her serpents, that the children of the earth might return to the Good.*"  

This portrayal emphasizes a redemptive mission aimed at countering the chaos introduced by Edem and Naas.  

### **Symbolism of Eden and the Trees**  

In Justin's cosmology, Eden represents multiple concepts:  

- The garden of creation  

- The earth  

- Israel  

- Eve  

- The earth mother  

The serpent Naas, being identified with the tree of knowledge, also symbolizes the duality inherent in creation—the knowledge of both good and evil. This duality contrasts with Baruch, the "good tree of life," who embodies divine wisdom and redemption.  

### **The Role of Redemption**  

The conflict between Baruch and Naas is central to Justin's narrative. As Edem and her angels, including Naas, wage war against Elohim’s remaining spirit on earth, Baruch intervenes by sending a series of liberators to ensure redemption. These liberators include Moses, Herakles, the prophets, and ultimately Jesus Christ.  

Through these redemptive figures, Baruch seeks to counteract the influence of Naas and guide humanity back to the Good One. Justin's account portrays Jesus not merely as a savior but as the culmination of a long line of divine messengers tasked with restoring harmony and overcoming the deception represented by Naas.  

### **Gnostic Symbolism of Naas**  

Naas, as both the tree of knowledge and the serpent of seduction, holds a dual role in Justin’s cosmology. On one hand, he represents the pursuit of knowledge divorced from divine wisdom, leading to corruption and separation from the Good One. On the other hand, his association with the maternal angel Edem emphasizes the complexity of creation, where both nurturing and destructive forces coexist. This duality echoes broader Gnostic themes, where the material world is often seen as a place of entrapment but also a realm where redemption is possible through divine knowledge and intervention. Naas, while initially a figure of rebellion, ultimately serves as a catalyst for the redemptive work of Baruch and the liberators.  

### **Conclusion**  

The serpent in the *Book of Baruch* by Justin the Gnostic represents a complex and multifaceted figure, embodying both opposition and transformation. Naas, as the maternal angel of Edem, challenges traditional views of the serpent as purely malevolent. Instead, the text presents a nuanced narrative where the serpent plays a critical role in the cosmic struggle between material chaos and spiritual redemption. The Gnostic reinterpretation found here reflects the broader themes of opposition, liberation, and the pursuit of divine wisdom inherent in Gnostic thought.

The Greek and Hebrew Alphabets in Relationship to Numbers

Biblical Numerology

or

The Meaning of Numbers in the Bible

**The Greek and Hebrew Alphabets in Relationship to Numbers**

Both the Hebrew and Greek alphabets possess an inherent connection to numbers, rooted in ancient alphanumerical systems such as gematria and isopsephy. These systems are significant because they assign numerical values to letters, allowing each letter to represent a number and each word or phrase to be associated with a specific numeric value. This practice was not only a practical means of expressing numbers but also a way to uncover hidden meanings within the texts. Understanding this relationship can provide a deeper insight into the spiritual and mystical dimensions of the Bible, particularly in texts like the Book of Revelation.

### The Hebrew Alphabet and Numbers

In the Hebrew language, every letter of the alphabet is assigned a specific numerical value. This system is known as gematria. It is an ancient method of deriving meanings from words based on their numerical values. In gematria, words with the same numerical value are considered to be connected in meaning or significance. Here’s a brief overview of how the Hebrew alphabet corresponds to numbers:

1. **Aleph (א)** – 1
2. **Bet (ב)** – 2
3. **Gimel (ג)** – 3
4. **Daled (ד)** – 4
5. **He (ה)** – 5
6. **Vav (ו)** – 6
7. **Zayin (ז)** – 7
8. **Chet (ח)** – 8
9. **Tet (ט)** – 9
10. **Yod (י)** – 10
11. **Kaf (כ)** – 20
12. **Lamed (ל)** – 30
13. **Mem (מ)** – 40
14. **Nun (נ)** – 50
15. **Samekh (ס)** – 60
16. **Ayin (ע)** – 70
17. **Peh (פ)** – 80
18. **Tzade (צ)** – 90
19. **Qof (ק)** – 100
20. **Resh (ר)** – 200
21. **Shin (ש)** – 300
22. **Tav (ת)** – 400

Using this system, Hebrew words can be analyzed by adding the values of their letters to uncover deeper meanings. For example, the Hebrew word for "life," **חיים (Chaim)**, has a numerical value of 68, derived from the values of the letters **Chet** (8) and **Yod** (10), adding to a total of 68. This kind of analysis has been used for centuries in Jewish mysticism, particularly within the tradition of Kabbalah, to gain insights into the divine and the hidden meanings of sacred texts.

### The Greek Alphabet and Numbers

Similarly, the Greek language, in which the New Testament was written, also employs an alphanumerical system known as isopsephy. In this system, each letter of the Greek alphabet corresponds to a numerical value, just like in Hebrew gematria. The values assigned to Greek letters are as follows:

1. **Alpha (Α, α)** – 1
2. **Beta (Β, β)** – 2
3. **Gamma (Γ, γ)** – 3
4. **Delta (Δ, δ)** – 4
5. **Epsilon (Ε, ε)** – 5
6. **Zeta (Ζ, ζ)** – 6
7. **Eta (Η, η)** – 8
8. **Theta (Θ, θ)** – 9
9. **Iota (Ι, ι)** – 10
10. **Kappa (Κ, κ)** – 20
11. **Lambda (Λ, λ)** – 30
12. **Mu (Μ, μ)** – 40
13. **Nu (Ν, ν)** – 50
14. **Xi (Ξ, ξ)** – 60
15. **Omicron (Ο, ο)** – 70
16. **Pi (Π, π)** – 80
17. **Rho (Ρ, ρ)** – 100
18. **Sigma (Σ, σ)** – 200
19. **Tau (Τ, τ)** – 300
20. **Upsilon (Υ, υ)** – 400
21. **Phi (Φ, φ)** – 500
22. **Chi (Χ, χ)** – 600
23. **Psi (Ψ, ψ)** – 700
24. **Omega (Ω, ω)** – 800

As with the Hebrew alphabet, the use of these values in Greek allowed for words and names to carry numerical significance. For example, in the Book of Revelation, the number 666 is often understood as the number of the Antichrist, derived from the Greek gematria of the name that it is associated with, such as **Neron Caesar** (Νερων Καίσαρ), where the sum of the values of the letters results in 666. This is an example of how isopsephy was used to ascribe deeper meanings to the names of people or entities in the biblical narrative.

### Spiritual Significance of Numbers

In both Hebrew and Greek, certain numbers are seen as possessing spiritual or symbolic meaning. The number **7**, for example, is significant in both traditions as a symbol of completion and perfection. In the Hebrew Bible, God created the world in six days and rested on the seventh, symbolizing the completion of creation. Similarly, in the New Testament, the number **7** appears repeatedly, such as in the seven days of creation or the seven churches in Revelation.

The number **12** is another important number, symbolizing divine order and governance, as seen in the twelve tribes of Israel and the twelve apostles of Jesus.

The use of gematria and isopsephy thus provides a way to explore the deeper, often hidden, meanings of words and names in the biblical text. While modern readers may be unfamiliar with these ancient practices, understanding them can enrich one’s study of the Bible, shedding light on the spiritual and mystical aspects embedded within the language itself.

Conclusion

The Greek and Hebrew alphabets’ relationship to numbers—through gematria and isopsephy—offers a fascinating dimension to biblical study. These systems show how each letter carries both a linguistic and numerical value, creating a bridge between language and spirituality. By understanding the alphanumerical systems of Hebrew and Greek, one can uncover hidden meanings within the Bible, deepening one’s connection to the sacred text and its divine message

The Meaning of Numbers

Gematria

or

The Meaning of Numbers in the Scriptures

Today, we are accustomed to writing numbers as 1, 2, 3, 4, 5, etc., using Hindu-Arabic numerals, which are easy to learn and enable calculations. However, in the texts of both the Old and New Testaments, numbers were written out in full as words. 

In the centuries before Christ, the Babylonians, Greeks, and later the Jews developed gematria systems for assigning numeric values to the letters of the alphabet. For example, in Hebrew, the letter **א** (Aleph) has a value of 1, and **ק** (Qof) has a value of 100. Similarly, in Greek, the letter **α** (Alpha) has a value of 1, and **ρ** (Rho) has a value of 100. This system continues throughout both alphabets, with each letter assigned a unique numeric value.

**Gematria** is the study of the numeric equivalents of Hebrew and Greek letters to uncover hidden meanings in words. In both Hebrew and Greek, there are only alphabetic characters, with no separate numeric symbols. Therefore, when a Hebrew writer wanted to represent a number, they would use the corresponding Hebrew letter. 

This practice extended beyond mere numerals; numbers were believed to have spiritual significance. For example, the number 7, represented by the letter **ז** (Zayin) in Hebrew, is often associated with spiritual completion and perfection, as seen in the creation narrative (Genesis 2:2), where God rested on the seventh day, marking the completion of His work.

In gematria, certain combinations of letters and numbers are thought to reveal deeper, often mystical meanings. For instance, the number 18, which is formed by the combination of the Hebrew letters **י** (Yod) and **ח** (Chet), symbolizing "life" (חיים, *Chaim*), carries the significance of vitality and divine favor. Similarly, the Greek number 666, derived from the letters **χ** (Chi), **ξ** (Xi), and **ς** (Sigma), represents incompleteness and corruption, often associated with the figure of the Antichrist in Revelation.

The study of gematria, or **isopsephy** (the Greek equivalent of gematria), opens a rich layer of spiritual insight in both languages. By examining the numerical values assigned to words, scholars and mystics alike have sought to unlock hidden dimensions of the sacred texts. Numbers, in this sense, are not just symbols of quantity, but also hold keys to understanding divine order and hidden truths about God's will and creation.

HOW GOD EMPLOYS NUMBERS IN THE HOLY BIBLE

No. 1
In both Hebrew (א, Aleph) and Greek (α, Alpha), the number 1 signifies the beginning and unity. Just as the number 1 is the foundation of all mathematics, so Yahweh is the beginning of all creation. As Scripture says in Isaiah 44:6, “I am the first, and I am the last; and beside me there is no God.” The number 1, representing God's oneness and unity, symbolizes the fundamental truth of the divine origin of all things.

No. 2
The number 2 (Hebrew: ב, Bet; Greek: β, Beta) signifies separation, opposition, or witness. In the creation narrative, God created the heavens and the earth (Genesis 1:1), separating the waters (Genesis 1:6-7). The number 2 can also represent testimony, as in Deuteronomy 19:15, “One witness shall not rise up against a man for any iniquity, or for any sin... at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.” It can represent the duality between flesh and spirit or between God and man.

No. 3
The number 3 (Hebrew: ג, Gimel; Greek: γ, Gamma) signifies divine perfection and completeness. It is the number of spiritual wholeness and the number of divine intervention. The number 3 is seen in the pattern of God’s action throughout Scripture, such as in Matthew 12:40, where Jesus says, "For as Jonah was three days and three nights in the belly of the whale, so shall the Son of man be three days and three nights in the heart of the earth."

No. 4
The number 4 (Hebrew: ד, Dalet; Greek: δ, Delta) represents creative work and organization, often referred to as the "world number" due to its connection with the four corners of the earth and the four seasons. Revelation 7:1 speaks of “four angels standing on the four corners of the earth,” indicating divine control over creation. It can symbolize completeness in earthly matters.

No. 5
The number 5 (Hebrew: ה, He; Greek: ε, Epsilon) is the number of grace, mercy, and the free gift of God. Ephesians 2:8 states, “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God.” The number 5 is often seen in connection with God’s favor, as in the five loaves Jesus used to feed the multitude (Matthew 14:17).

No. 6
The number 6 (Hebrew: ו, Vav; Greek: στ, Stigma) is often linked to flesh or imperfection, the number of man, created on the sixth day (Genesis 1:26-31). The number 6 reflects that which is incomplete or pertains to the natural, material world. It is also associated with toil and labor (Genesis 3:17-19).

No. 7
The number 7 (Hebrew: ז, Zayin; Greek: ζ, Zeta) is the second perfect number and represents spiritual perfection, completion, and covenant. Genesis 2:2 notes that God rested on the seventh day, marking the completion of creation. Seven also symbolizes the covenant with Israel (Leviticus 25:8-10), and it is often used to represent God’s seal in both the Old and New Testaments.

No. 8
The number 8 (Hebrew: ח, Chet; Greek: η, Eta) is the number of resurrection, a new beginning, and immortality. It represents new life, as exemplified in John 11:25-26, where Jesus says, “I am the resurrection and the life.” It is also connected with the new creation in Christ.

No. 9
The number 9 (Hebrew: ט, Tet; Greek: θ, Theta) represents finality and judgment, as seen in Romans 14:10, “For we shall all stand before the judgment seat of Christ.” Nine signifies the completion of a spiritual cycle and the impending finality of God's judgment.

No. 10
The number 10 (Hebrew: י, Yod; Greek: ι, Iota) is the third perfect number, symbolizing ordinal perfection and completeness in earthly matters. It represents the fullness of God’s will and order, as seen in the Ten Commandments (Exodus 20:1-17), a divine standard for moral life.

No. 11
The number 11 (Hebrew: כ, Kaf; Greek: κ, Kappa) is the number of disorganization and incompleteness. It signifies disorder or imperfection, as seen in the incomplete number of apostles before Matthias was chosen (Acts 1:15-26). Eleven represents a period of waiting or preparation before something is made complete.

No. 12
The number 12 (Hebrew: ל, Lamed; Greek: λ, Lambda) is the fourth perfect number, representing governmental perfection and the foundation of divine authority. The 12 tribes of Israel (Exodus 24:4) and the 12 apostles (Luke 6:13) represent divine order and the establishment of God’s rule.

No. 13
The number 13 (Hebrew: מ, Mem; Greek: μ, Mu) is often associated with rebellion and sin. It signifies the departure from God's order, as seen in the incident with the 13th generation, or the rebellion against God. Genesis 14:4 mentions the alliance of 13 kings in a rebellion against divine authority.

No. 14
The number 14 (Hebrew: נ, Nun; Greek: ν, Nu) is the double of 7, representing double spiritual benefits or the abundance of God's blessing. It is seen in the genealogy of Jesus, which divides into three sets of fourteen generations (Matthew 1:17), illustrating the fullness of divine providence.

No. 15
The number 15 (Hebrew: ס, Samekh; Greek: ξ, Xi) is the product of 3 x 5, representing the ultimate of grace or mercy. It signifies an overflow of God's mercy and divine favor.

No. 17
The number 17 (Hebrew: פ, Pe; Greek: ρ, Rho) is not a multiple of any smaller number and symbolizes the perfection of spiritual order. It is the combination of 10 (ordinal perfection) and 7 (spiritual perfection), indicating completeness in spiritual order and divine unity, as seen in Romans 8:35-39, where God's love is shown to be unshakable.

No. 19
The number 19 (Hebrew: צ, Tsade; Greek: σ, Sigma) is the combination of 10 (divine order) and 9 (judgment). It denotes divine order in connection with judgment, reflecting the balance between grace and the finality of divine justice.

No. 20
The number 20 (Hebrew: ק, Qof; Greek: τ, Tau) signifies expectancy. It is one short of the ultimate spiritual perfection, represented by 3 x 7. It anticipates the completion of God's work, as seen in the waiting periods in Scripture before divine action or revelation.

No. 21
The number 21 (Hebrew: ר, Resh; Greek: υ, Upsilon) represents the ultimate in spiritual perfection, the culmination of 3 x 7. It denotes divine completeness and is reflected in the 21 chapters of Revelation, depicting the fullness of God's victory over evil.

No. 22
The number 22 (Hebrew: ש, Shin; Greek: φ, Phi) is double 11, amplifying disorganization and incompleteness. It often signifies intensified rebellion or a period of judgment. In Revelation 22:13, it speaks of God's authority and the ultimate revelation.

No. 24
The number 24 (Hebrew: ת, Tav; Greek: χ, Chi) is double 12, representing spiritual and governmental perfection. It is related to the new Jerusalem, as seen in Revelation 21:12, where the city’s gates are named after the 12 tribes, and the city’s foundation is composed of 12 apostles.

No. 25 The number 25 (Hebrew: כ, Kaf; Greek: ε, Epsilon) carries the essence of the square of 5, representing mercy and grace. It symbolizes an overflowing of divine favor

No. 27
The number 27 (Hebrew: כ, Kaf; Greek: η, Eta) is the cube of 3, representing the ultimate completeness in spiritual and physical realms, reflecting perfection in divine order.

No. 28
The number 28 (Hebrew: ל, Lamed; Greek: λ, Lambda) is the product of 7 (spiritual perfection) and 4 (creation), signifying the completion of divine creation and spiritual harmony.

No. 29
The number 29 (Hebrew: מ, Mem; Greek: μ, Mu) is the product of 20 (expectancy) and 9 (judgment), signifying divine order connected with final judgment and the fulfillment of God’s plan.

No. 30
The number 30 (Hebrew: נ, Nun; Greek: ν, Nu) signifies perfection in divine order, reflecting the completeness of God’s governance in Luke 3:23.

No. 37 The number 37 (Greek: Λ, Lambda; Ζ, Zeta) is connected with the word of God, as in Luke 11:28, “Blessed are those who hear the word of God and obey it.”

No. 40
The number 40 (Hebrew: מ, Mem; Greek: μ, Mu) represents probation, trial, and chastisement. This number is connected with the 40 days and nights of the flood (Genesis 7:12) and Jesus’ 40 days in the wilderness (Matthew 4:2).

No. 70
The number 70 (Hebrew: נ, Nun; Greek: Π, Pi) signifies perfect spiritual order, as seen in Luke 10:1, where Jesus sends out 70 disciples to preach.

No. 153 ρνγʹקנ"ג
The number 153 is the gematria of “the sons of God,” as indicated by the 153 fish caught after Jesus’ resurrection (John 21:11).

No. 666 תשס"ו χξϛʹ
The number 666 represents the Antichrist, the numeric value of his name in Greek equivalent gematria. It is the number of incompleteness and corruption.

The gematria of the name "Jesus" in Greek results in 888.  In John 21:11, after the resurrection the disciples caught 153 fish. The word "fish" in Greek is '' which has a numerical equivalent of 1224, or 8 x 153.  Also, 153 people received a blessing from Jesus in the four gospels (not counting the 5000 and examples like that).

No. 144,000 : קמ"ד אלף ρνδʹ χιλιάδες

The number 144,000 is the product of 12 x 12, representing the fullness of God's people. It is a number that signifies divine completeness and the sealing of God’s faithful servants (Revelation 7:4).

Unveiling Symbolism: Exploring Political Interpretations and Figurative Language in The Exegesis on the Soul

**The Exegesis on the Soul: Unveiling a Valentinian Gnostic Text**

The Nag Hammadi Library presents us with a treasure trove of ancient texts, each offering unique insights into early Christian thought and spirituality. Among these, The Exegesis on the Soul stands out as a profound yet enigmatic work whose authorship and precise historical context remain shrouded in mystery. Dating back to a period likely spanning the 2nd to 4th centuries AD, this text offers a captivating narrative that delves into the nature of the soul, its fall from grace, and its ultimate redemption.




Contrary to typical Gnostic cosmological themes prevalent in other texts of the Nag Hammadi Library, The Exegesis on the Soul chooses a different path. It remains notably silent on concepts such as the pleroma, aeons, Yaldabaoth, and the Demiurge. Instead, it unfolds as an allegorical exposition, inviting readers to explore its depths through comparisons within its own scripture-like narrative. Rather than delving into myths surrounding the fall of Sophia, the text encourages an allegorical interpretation rooted in scripture itself.

The narrative within The Exegesis on the Soul is not presented in a linear or straightforward manner. Instead, it weaves a tapestry of allegorical storytelling, interspersed with commentary, quotations from Old and New Testament scriptures, and even references to Homer's Odyssey. This eclectic mix underscores the author's syncretistic background and suggests a Valentinian Gnostic context, likely originating in Alexandria at the dawn of the third century.

Central to the text is the allegorical portrayal of the soul as a fallen woman, symbolizing humanity's descent from a state of perfection into spiritual degradation. Drawing parallels with biblical motifs, particularly from Lamentations 2:1, the text paints a vivid picture of the soul's journey through metaphorical prostitution and eventual redemption. The overarching theme revolves around the soul's reunion with the divine, symbolized by an androgynous union between the soul and the Spirit within the nuptial chamber.

Through copious quotations from both Old Testament prophets, New Testament gospels, and the epistles of Paul, the author establishes a rich tapestry of scripture. Interestingly, the inclusion of Homer's Odyssey alongside biblical texts suggests a broader understanding of scripture encompassing Greek legend and mythology. This inclusive approach underscores the author's view of diverse sources as potential sources of spiritual wisdom.

Understanding The Exegesis on the Soul as a Valentinian Gnostic text sheds light on its theological framework and thematic underpinnings. While the text touches upon sacramental themes, it does so with a subtlety distinct from other Valentinian writings in the Nag Hammadi Library. This nuanced exploration of sacramental themes further enriches our understanding of the text's theological milieu.

In conclusion, The Exegesis on the Soul emerges as a captivating Valentinian Gnostic text that challenges readers to delve into its allegorical depths. Through its intricate narrative, rich symbolism, and eclectic scriptural references, it offers a unique perspective on the nature of the soul, its fall from grace, and its journey towards redemption. As we unravel its mysteries, we embark on a spiritual journey that transcends conventional boundaries, inviting us to explore the depths of the human soul and its quest for divine reunion.

**Exploring the Nature of the Soul: Perspectives from Gnosticism and Biblical Teachings**

The concept of the soul has been a subject of profound philosophical and theological inquiry throughout history, with diverse perspectives emerging from different religious and philosophical traditions. In the context of Gnosticism, particularly among the Valentinian school, and within the framework of biblical teachings, the nature of the soul takes on varied interpretations that shape fundamental beliefs about human existence and spirituality.

April D. DeConick, in her seminal work *The Gnostic New Age*, elucidates the prevailing view among most Gnostics regarding the mortality of the soul. Contrary to Plato's notion of the immortal soul, Gnostics, particularly those within the Jewish-Christian tradition like the Valentinians, believed that the soul shares the same mortality as the physical body. According to DeConick, the soul is not endowed with eternal existence but is subject to the same fate of impermanence and eventual demise as the physical form it inhabits.

April D. DeConick in her book The Gnostic New Age "most Gnostics thought that the psyche, or soul, was mortal." page 21

According to most Gnostics, the soul is not immortal, as Plato thought. Rather, it is mortal, just like the physical body, and will not endure. (The Gnostic New Age P. 212 April D. DeConick)

This perspective finds resonance in the teachings of Heracleon, a prominent figure within the Valentinian Gnostic tradition who flourished around AD 175. Described by Clement of Alexandria as the most esteemed of the school of Valentinus, Heracleon's insights shed light on the Valentinian rejection of the doctrine of the immortal soul. Fragment 40 from Heracleon's commentary on the Gospel of John provides a nuanced interpretation of biblical passages, particularly John 4:46-53, emphasizing the mortal nature of the soul. By dissecting the symbolism within the biblical narrative, Heracleon argues against the notion of the immortal soul, asserting instead that the soul possesses only a disposition towards salvation and is susceptible to destruction in death.

Fragment 40, on John 4:46-53 (In John 4:46, “So he came again to Cana in Galilee, where he had made the water wine. And at Capernaum, there was an official whose child was ill.) The official was the Craftsman, for he himself ruled like a king over those under him. Because his domain is small and transitory, he was called an “official,” like a petty princeling who is set over a small kingdom by the universal king. The “child” “in Capernaun” is one who is in the lower part of the Middle (i.e. of animate substance), which lies near the sea, that is, which is linked with matter. The child’s proper person was sick, that is, in a condition not in accordance with the child’s proper nature, in ignorance and sins. (In John 4:47, “When he heard that Jesus had come from Judea to Galilee, he went and begged him to come down and heal his child , for it was at the point of death.”) The words “from Judea to Galilee” mean ‘from the Judea above.’. . . By the words “it was at the point of death,” the teaching of those who claim that the soul is immortal is refuted. In agreement with this is the statement that “the body and soul are destoyed in Hell.” (Matthew 10:28) The soul is not immortal, but is possessed only of a disposition towards salvation, for it is the perishable which puts on imperishability and the mortal which puts on immortality when “its death is swallowed up in victory.” (1 Corinthians 15:54) (Heracleon: Fragments from his Commentary on the Gospel of John.)

This perspective aligns with biblical teachings found in both the Old and New Testaments, which consistently portray the soul as mortal and subject to death. Throughout biblical literature, the soul is depicted in various contexts, but it is never attributed with inherent immortality. Rather, it is portrayed as inseparable from mortal life, capable of perishing and facing destruction. For instance, Matthew 10:28 highlights the mortality of both body and soul, refuting the notion of inherent immortality. Similarly, 1 Corinthians 15:54 speaks of mortality being transformed into immortality, suggesting that the soul's imperishability is contingent upon divine intervention rather than an innate quality.

In essence, the exploration of the nature of the soul from both Gnostic and biblical perspectives offers intriguing insights into fundamental questions about human existence and spirituality. While Gnosticism, particularly within the Valentinian tradition, emphasizes the mortal nature of the soul as part of its broader cosmological framework, biblical teachings consistently underscore the mortal condition of the soul, devoid of inherent immortality. These perspectives invite further contemplation and dialogue on the nature of the soul and its significance within the larger tapestry of human spirituality and theological inquiry.

**The Collective Nature of the Soul: Insights from Biblical Usage**

In the rich tapestry of religious and philosophical thought, the concept of the soul holds a central place, often provoking profound reflections on the nature of human existence. Delving into the Scriptures, we find intriguing examples of a singular noun used to denote a collective group, shedding light on the collective nature of the soul in certain biblical contexts.

A notable instance is the collective use of the term "Israel" in the Scriptures. It refers not just to an individual, but to all the descendants of Jacob collectively at any given time. This collective usage is evident in various biblical passages, including Exodus 9:4, Joshua 3:7, Ezra 2:2b, and Matthew 8:10. Similarly, the term "The Amorite" appears singular in the Hebrew text but is used collectively to denote the Canaanite tribe descended from the original Amorite. This collective understanding extends to other groups, such as the Hamitic race mentioned in Genesis 10:6, 15, 16 and 1 Chronicles 1:13, 14.


Genesis 14:21 After that the king of Sodom said to Abram: “Give me the souls, but take the goods for yourself.”

The souls,” (Hebrew., han·ne´phesh, singular. but used collectively)

23:7 Thereupon Abraham got up and bowed down to the natives, to the sons of Heth,
8 and spoke with them, saying: “If YOUR souls agree to bury my dead out of my sight, listen to me and urge Ephron the son of Zohar for me,
9 that he may give me the cave of Mach·pe´lah, which is his, which is at the extremity of his field. For the full amount of silver let him give it to me in the midst of YOU for the possession of a burial place.” (Genesis 23:7-9 NWT)　

NWT Footnote: Lit., "with your soul," used collectively. Heb., 'eth-naph·shekhem´; Gr., psy·khei´.

The concept of the soul also takes on a collective dimension in certain biblical verses, such as Genesis 14:21, Genesis 23:8, and Jeremiah 48:6. Genesis 14:21 presents an interesting use of the term "souls," emphasizing its collective nature. The king of Sodom requests Abram, saying, "Give me the souls, but take the goods for yourself." Here, the Hebrew term "han·ne´phesh" is singular but used collectively, suggesting a group of individuals.

Genesis 23:8 further exemplifies the collective use of the term "soul." In Abraham's conversation with the sons of Heth, the phrase "If your souls agree" is used collectively. The New World Translation (NWT) emphasizes the collective nature by providing a footnote stating that "lit., 'with your soul,' used collectively."

The nuances of the collective noun "soul" in these biblical passages provide a foundation for understanding its role in Gnostic teachings. The Gnostic text, *The Concept of Our Great Power*, introduces the notion of the soul-endowed aeon as the human race post-flood. This aeon, designated as the psychic one, is described as collective, suggesting a group of individuals with shared attributes and characteristics.

Then, in this aeon, which is the psychic one, the man will come into being who knows the great Power. He will receive (me) and he will know me. He will drink from the milk of the mother, in fact. He will speak in parables; he will proclaim the aeon that is to come, just as he spoke in the first aeon of the flesh, as Noah. Now concerning his words, which he uttered, he spoke in all of them, in seventy-two tongues. And he opened the gates of the heavens with his words. And he put to shame the ruler of Hades; he raised the dead, and he destroyed his dominion. (The Concept of Our Great Power)

Here, the soul-endowed aeon (the psychic aeon) is depicted as encompassing the human race after the flood, representing a collective entity endowed with spiritual potential and eligibility for eternal life. The Gnostic text emphasizes the collective nature of this soul-endowed aeon, highlighting its distinctiveness from the fleshly aeon.

The reference to seventy-two tongues in *The Concept of Our Great Power* underscores the universality and diversity within this collective aeon. The individual within this aeon is portrayed as capable of opening the gates of the heavens with their words, challenging the dominion of Hades, and even raising the dead. This collective empowerment aligns with the biblical understanding of the soul as a collective noun, emphasizing the interconnectedness of individuals within a shared spiritual journey.

In conclusion, the exploration of the collective nature of the soul, as depicted in biblical passages and Gnostic teachings, unveils a nuanced understanding of the soul's role in the human experience. The collective noun "soul" not only reflects a shared identity within specific groups but also contributes to the broader discourse on spirituality, collective empowerment, and the transformative potential inherent in the human soul. As we delve into these diverse perspectives, we embark on a journey that transcends individual boundaries, inviting contemplation on the interconnectedness of souls in the unfolding narrative of human existence.


**The Soul as an Allegorical Representation: Unveiling the Symbolism in the Exegesis on the Soul**


In exploring the Exegesis on the Soul, it becomes apparent that a nuanced understanding of the text requires delving into its allegorical nature, rooted in Judeo-Christian traditions rather than Greek philosophy or mythology. The text employs symbolic language, personifying the soul as a woman, to convey deeper truths about the collective spiritual condition of a group of people. This allegorical approach refrains from literal interpretations and instead invites readers to discern spiritual truths within its symbolic narrative.

Central to this allegorical interpretation is the identification of the soul as representing the nation of Israel, utilized collectively to symbolize a group of people. Drawing parallels with biblical passages where the term "soul" is used collectively for groups of individuals, such as Genesis 14:21, Genesis 23:8, and Jeremiah 48:6, the Exegesis on the Soul employs similar symbolism to convey its message. The personification of the soul as a woman embodies the collective spiritual state of the nation of Israel, depicted allegorically as a wife fallen into prostitution, mirroring the biblical narrative where Israel is metaphorically portrayed as the wife of God who has strayed from righteousness.


The allegorical interpretation extends further to encompass the concept of repentance within the narrative. The call to repentance within the text is addressed to a collective group, identified as the spiritual Israel or the church. By utilizing the term "Israel" as a collective representation of the soul, the text emphasizes the collective responsibility for repentance and spiritual renewal. The symbolic language employed throughout the text underscores the interconnectedness of individuals within the spiritual community, highlighting the shared journey towards redemption and restoration.


At the conclusion of the Exegesis on the Soul, the allegorical interpretation becomes clearer as the text shifts from speaking about the soul to addressing the nation of Israel directly. This transition underscores the allegorical nature of the narrative, where the soul serves as a symbolic representation of the collective spiritual condition of the nation. The call to repentance, articulated within the allegorical framework, resonates with Jewish-Christian readers familiar with the concept of repentance as a fundamental aspect of spiritual renewal.

In essence, the Exegesis on the Soul offers a compelling allegorical narrative that delves into profound spiritual truths through symbolic language and imagery. By personifying the soul as a woman and utilizing the term "Israel" collectively, the text invites readers to contemplate the collective spiritual journey of a community and the imperative of repentance as a pathway to restoration. This allegorical interpretation, rooted in Judeo-Christian traditions, provides a deeper understanding of the text's symbolism and its relevance for spiritual reflection and renewal within the community of believers.

**The Symbolism of the Soul's Feminine Nature: Insights from The Exegesis on the Soul**

The Exegesis on the Soul, a profound Gnostic text, introduces the soul with a distinctive feminine persona, highlighting the symbolic and allegorical dimensions embedded in its narrative. Across languages such as Hebrew, Coptic, and Greek, the term "soul" inherently carries a feminine grammatical form. However, in this text, the soul is not merely a linguistic entity; rather, it emerges as a symbolic woman, serving as an allegory for both the natural seed of Israel and the spiritual Israel, represented by the Church.

The author of The Exegesis on the Soul notes that wise men of old ascribed a feminine name to the soul, emphasizing its feminine nature. The text transcends linguistic nuances, delving into a profound metaphorical representation. This feminine portrayal aligns with biblical usage, where the term "woman" is occasionally employed to depict a weak or vulnerable man, underscoring the nuanced gendered language present in both the text and broader biblical traditions (Isaiah 3:12; 19:16).

The assertion that the soul is "female in her nature" reaches beyond mere grammatical considerations. It invites readers to explore the metaphorical aspects of femininity, particularly through the reference to the soul having a womb. In this context, the womb symbolizes sin, drawing parallels with biblical passages that metaphorically associate sin with conception, birth, and the bearing of iniquity.

James 3:15 highlights the earthly origin of wisdom, describing it as "born of the soul" or "demoniacal" in Rotherham's Emphasized Bible. This imagery of earthly wisdom being born from the soul further reinforces the reproductive symbolism associated with the soul, indicating its role in the genesis of earthly desires and temptations.

The concept of the soul's womb is intricately linked to the notion of sin as a female principle. Psalm 7:14 portrays sinners as pregnant with what is hurtful, conceiving trouble, and giving birth to falsehood. Similarly, James 1:13-15 depicts the process of temptation and sin as akin to childbirth, where desire conceives and gives birth to sin, ultimately leading to death. This language of childbearing in connection with lust and sin underscores the reproductive aspect of the soul, illustrating its role in the genesis of sinful desires and actions.

Philo, a Jewish philosopher, further elaborates on the feminine nature of the soul's offspring, identifying wickedness and passion as female offspring of the soul. According to Philo, these female offspring lead to effeminacy in pursuits, contrasting with the masculine characters of good dispositions, which invigorate and strengthen individuals in their spiritual journey.


In essence, the feminine symbolism of the soul in The Exegesis on the Soul serves as a powerful allegory, highlighting the nurturing and reproductive aspects of the soul in its spiritual journey. The imagery of the soul as a woman with a womb underscores its role in the genesis of earthly desires and temptations, while also emphasizing the importance of cultivating virtuous dispositions to transcend the influence of sinful tendencies. Through this allegorical framework, the text invites readers to reflect on the transformative power of spiritual renewal and the journey towards overcoming the frailties of the soul in pursuit of divine wisdom and virtue.

**The Virgin Soul: Symbolism, Androgyny, and the Descent into Mortality**

In the labyrinth of allegorical prose within *The Exegesis on the Soul*, a striking revelation unfolds—“As long as she was alone with the father, she was virgin and in form androgynous.” This profound statement not only encapsulates the virginity of the soul but also introduces the concept of androgyny, a state of being both male and female. To unravel this enigma, we delve into the figurative use of the term “virgin” in biblical and literary contexts, uncovering its symbolic significance in the narrative.

The metaphorical use of "virgin" in connection with cities, places, or peoples is a recurring theme in biblical literature. Various references, such as the “virgin daughter” of Israel, Judah, and Zion, convey a sense of being unsubdued, untarnished by foreign conquerors. The symbolic virginity of a people or place implies an undisturbed and pristine state, unspoiled by external forces. In this context, the virginity of the soul in *The Exegesis on the Soul* takes on a symbolic dimension, signifying a state of purity and untarnished existence while in communion with the Father.

The narrative introduces the concept of androgyny, describing the soul as being both male and female in its form. This androgynous nature finds resonance in the symbolic understanding of Israel as the wife of God and, simultaneously, the sons of Israel. The spiritual unity and interconnectedness within this symbolism allow for the conception of trouble within the soul without the involvement of an external agent. The androgynous state of the soul reflects its dual nature—the feminine aspect as the wife of God and the masculine aspect as the sons of Israel, capturing the complexity of its spiritual identity.

However, the narrative takes a poignant turn as it describes the soul's descent into mortality. The transition from being alone with the Father to descending into a body signifies a profound shift—from a state of purity and androgyny to a state of bondage or servitude to sin. The choice of the term "body" in this context holds significant weight. In Greek, the word translated as "body" (Strong’s 4983) can also be rendered as "slave." This nuanced interpretation introduces a layer of depth, suggesting that the soul, once in union with the Father, becomes a servant to sin upon its descent into mortality.

The descent into life, characterized by alienation from the life of God and the blindness of the heart, aligns with biblical concepts of spiritual estrangement due to ignorance. The narrative draws parallels with the idea that friendship with the world is enmity with God, emphasizing the transformative impact of worldly influences on the soul's spiritual state. The symbolism within this descent echoes the biblical notion of falling away from divine communion into a state of spiritual separation.

In essence, the allegorical narrative in *The Exegesis on the Soul* unveils a profound journey—from the virgin and androgynous state of the soul, in harmonious communion with the Father, to its descent into mortality and bondage to sin. The use of symbolism, androgyny, and the metaphorical understanding of virginity enriches the narrative, offering readers a contemplative exploration of the soul's complex spiritual identity and its profound relationship with divinity. As the soul navigates the realms of purity, duality, and mortality, the narrative invites reflection on the intricate interplay between the spiritual and the earthly, urging readers to delve into the profound mysteries concealed within the allegorical depths of the text.

**The Symbolic Descent: Figurative Language in the Exegesis on the Soul**

In the labyrinth of *The Exegesis on the Soul*, a profound revelation echoes - "When she fell down into a body and entered this life, then she fell into the hands of thieves." This statement, laden with symbolism and figurative language, unfolds a narrative of spiritual descent and apostasy. To decipher its depths, we embark on a journey through biblical allegory, exploring the nuanced meanings of falling, bodies, and the hands of thieves.

The notion of falling from heaven is not foreign to biblical literature. Figuratively understood, it represents a loss of authority or a descent from a position of prominence. In Isaiah 14, the demise of the king of Babylon is expressed as a fall from heaven, a metaphorical expression signifying a loss of dominion. This figurative descent is also applied to the nation of Israel in Lamentations 2:1, where the daughter of Zion is beclouded and thrown down from heaven to earth. Luke 11:23 further emphasizes the concept, illustrating how Capernaum, despite its previous exalted state, will descend to Hades. This figurative language is not about celestial realms but political and spiritual authority.

Theologian Matthew Henry, in his commentary, interprets such figurative language as political speeches. For example, in his analysis of Revelation 6, he sees the earthquake, darkened sun, and falling stars as symbols of political upheaval and the collapse of the Jewish church and state. This perspective aligns with a figurative understanding of the Exegesis on the Soul, urging readers to interpret its symbolic language as reflections of spiritual and political realities.

In interpreting passages that describe descent or falling, such as those encountered in the Exegesis on the Soul, Matthew Henry adopts a figurative approach. Instead of interpreting these depictions as literal falls from physical heights, he discerns them as symbolic representations of political or spiritual declines. This interpretative strategy reflects a broader trend in biblical scholarship that endeavors to unveil layers of meaning beyond the literal sense of the text.

Matthew Henry, an English Presbyterian minister whose Complete Commentary on the Bible remains influential, demonstrates a keen awareness of the figurative language employed in biblical narratives. In his commentary on Revelation 6, where cataclysmic events are described, Henry sees these occurrences not as literal cosmic disturbances but as political upheavals. The great earthquake, the darkened sun, and the falling stars are, for him, symbols of significant political changes, reflecting the collapse of the Jewish church and state. This approach showcases an inclination to view dramatic and cosmic language in the Bible as conveying deeper, symbolic truths about political and spiritual realities.

This interpretive stance aligns with a broader trend in biblical scholarship that seeks to move beyond a rigidly literal understanding of scripture. Scholars often recognize the rich tapestry of symbolic language woven throughout the Bible to convey profound truths. The use of metaphor, allegory, and symbolism is acknowledged as a common and intentional feature in ancient texts, allowing for layers of meaning beyond the surface narrative.

In the case of passages discussing falling or descent, the figurative interpretation is rooted in the recognition that these expressions carry more than just physical or geographical implications. Instead, they often signify shifts in political authority, spiritual states, or moral conditions. This nuanced approach respects the literary conventions of the time and the cultural context in which these texts were written.

For example, when the Exegesis on the Soul speaks of the soul falling into a body, the figurative understanding embraces the idea that this descent is not a literal fall from a celestial realm but a symbolic representation of a spiritual and political decline. The body, in this context, takes on a dual meaning—it can be understood both as a collective entity or a societal organization and as a state of servitude or slavery to sin. This figurative interpretation allows for a more nuanced and layered comprehension of the text.

In conclusion, Matthew Henry's figurative approach to passages describing descent or falling in the Bible is part of a broader trend in biblical scholarship that seeks to uncover deeper layers of meaning. Embracing the symbolic and metaphorical aspects of biblical language allows scholars and readers alike to appreciate the intricate tapestry of truths woven into these ancient texts, transcending literal constraints to reveal profound insights into spiritual and political realities.

So, when the Exegesis speaks of the soul falling into a body, we enter the realm of metaphorical richness. The Greek word for body, Strong’s 4983, carries a dual meaning—it can be translated as both "body" and "slave." This opens a nuanced interpretation, suggesting that the soul, once in unity with the Father, becomes a "slave" or "servant" to sin upon its descent. Moreover, the term "body" is used in various contexts in the Bible, ranging from the temple of the Holy Spirit to the spiritual unity of believers. In this context, it symbolizes a collective whole or a totality, hinting at a political body or an organized society.

The Exegesis draws parallels with Ezekiel 37, where a valley full of bones symbolizes Israel in a state of political death and captivity. The restoration of the bones signifies the revival of the nation from its dispersed and captive state. Likewise, when the soul falls into a body, it implies a political descent for Israel, losing its place of preeminence and falling into a state of spiritual death—the body of sin.

However, delving deeper, the word "body" is also a versatile term, portraying a social, ethical, or mystical unity, such as the church. It casts a shadow, a reflection of truth. Thus, the soul's descent into a body is not a mere physical journey but a profound transformation—a transition from a higher state to a lower one, signifying servitude to sin or dwelling in a house of sin. 

The narrative unfolds further, proclaiming that the soul, in its descent, enters this life—an existence marked by alienation from the life of God. Drawing on biblical wisdom, the text invokes Ephesians 4:18, portraying the ignorance and blindness that shroud the hearts of those separated from divine understanding. The stark dichotomy is emphasized by the declaration that friendship with the world is enmity with God, solidifying the soul's predicament as an enemy of God when entangled in the pursuits of worldly allure.

The hands of thieves, in the narrative, represent the agents of spiritual decay and apostasy. This figurative language finds resonance in biblical passages where thieves are associated with destruction and plundering. The soul's descent into the hands of thieves encapsulates the spiritual fall and corruption of the nation of Israel.

In essence, the Exegesis on the Soul weaves a tapestry of figurative language, drawing from biblical allegory to convey the spiritual descent and apostasy of Israel. The fall from heaven, the descent into a body/slave, and the hands of thieves collectively depict a narrative of political and spiritual decline. As readers navigate the symbolic terrain of this text, they are beckoned to unravel the layers of meaning, recognizing the rich tapestry of metaphorical language employed to articulate profound truths about the spiritual journey of the soul and the fate of nations.

The Modern Gnostic Priesthood

The Modern Gnostic Priesthood

The following is written by Tomas Kindahl

It’s either paleo-Gnostic (old Gnostic) Mandaeans tarmidas, like these:

or it is neo-Gnostics (new Gnostics), for example like these guys (Ecclesia Gnostica):

The only surviving paleo-Gnostics are the Mandaeans, they branched from Judaism probably before Jesus. They refer John the Baptist — not Jesus.

The neo-Gnostics are (almost always) Christians that has added some beliefs from what’s considered Valentinian scriptures in the Nag Hammadi library. Among them are a lot of annoying New-Age self-elected prophets. There are many branches among the neo-Gnostics.

There are a lot of pseudo-Gnostics (fake Gnostics) too: the common trait being that they don’t care about the Mandean Scriptures nor the Nag Hammadi scriptures, but instead refer to some self-elected prophet, either Aleister Crowley, or Gurdjieff, or Victor Gomez-Rodrigues (calling himself Samael Aun Weor). They’re not in any way useful.

To be “gnostic” means that you claim to have “secret knowledge;” in other words, knowledge revealed only to you which you are meant to reveal to the world in your own time and your own way.

This is a direct contradiction of ancient Christian belief which says that public revelation - that is, new knowledge revealed by God for all people - ended with the death of the last Apostle, the last person given authority directly by Christ.

Thus, a “gnostic priest” is not a “mystic,” which is a person who studies and lives the depth of the public revelation given to the Church (both in Sacred Tradition and in Scripture), but is simply a person who claims to have knowledge from God that no one else has

These people should be avoided, for the sake of your soul.

Been to that church several times. They consider themselves to be Gnostic-Catholics, which, to be sure, is a contradiction. They borrow a lot from orthodox Christian liturgies (both Roman or Protestant) and remold them to better fit the Gnostic heresy. 

Of course, it’s all anachronistic confusion. 

Ancient gnostics had their own liturgical practices and elaborate rituals. And, of course they were basically corruptions of the Christian liturgies of that time. 

Gnosticism is not Christianity though, no more than Islam is Christianity.

The Mother Church is Jerusalem not Rome Acts 15

The Mother Church is Jerusalem not Rome Acts 15

In Christianity, a mother church is the church "considered as a mother in its functions of nourishing and protecting the believer"

a mother-church, is sometimes taken for an original church planted immediately by the Apostles, whence others were derived and afterwards spread. And in this sense the Church of Jerusalem is called 'the mother-church of all churches in the world.'"

It was in Jerusalem that the Church was established on the day of Pentecost with the descent of the Holy Spirit on the disciples of Jesus Christ (Acts 2:1-41) and the Gospel of Christ spread from Jerusalem.

Beginning in Jerusalem, the gospel creates ever-widening circles in the world, just as a stone sends out ripples in a pond.

In the first and second century, Christianity consisted of an unknown number of local Churches that in the initial years looked to Jerusalem as its main centre and point of reference

When disproving that Peter is "the first pope" it is customary to turn to Acts 15, where it is stated that James (the Lord's half-brother) was clearly the chief spokesman for the ecclesia at Jerusalem; not Peter. In ch. 8:14 there is equally indisputable proof in regard to the question. Use of the terms "the apostles" and "they" are clear indicators that Peter possessed no supremacy over his fellow apostles. The decision to send Peter and John to Samaria was the result of a consensus discussion among all the apostles. Had Peter held any special authority over his fellows, he would either have elected to travel himself, or would have ruled as to who should be deputed in his place. No such thing occurred. The situation was similar to that recorded in ch. 6:2, "Then the twelve called the multitude of the disciples unto them, and said..." This is now the sixth time that the names of Peter and John are linked together in their work in the Truth. This is the last time that John's name is mentioned in the book of Acts.


Eusebius provides the names of an unbroken succession of thirty-six Bishops of Jerusalem up to the year 324. The first sixteen of these bishops were Jewish—from James the Just to Judas († 135)—and the remainder were Gentiles

Jerusalem was the first center of the church, according to the Book of Acts, and the location of "the first Christian church". The apostles lived and taught there for some time after Pentecost. Jesus' brother James was a leader in the church, and his other kinsman likely held leadership positions in the surrounding area after the destruction of the city
The apostles had a regular meeting place in Jerusalem, an upstairs room where they usually stayed (verse 13: τὸ ὑπερῷον; cf. Acts 9:37,39; 20:8).

The bishop’s seat, the symbol of James’ position as leader, was an object of interest, right up to Eusebius’ day. It is clear that in the first centuries of church history, the Holy See was not in Rome, but in Jerusalem: 

Now the throne of James, who was the first to receive from the Saviour and the apostles the the office of a bishop of the church at Jerusalem, who also, as the divine books show, was called a brother of Christ, has been preserved to this day; and by the honour that the brethren in succession there pay to it, they show clearly to all the reverence in which the holy men were and still are held by the men of old time and those of our day, because of the love shown them by God (Eusebius, Ecclesiastical History VII 19

James the Just Was the Real Leader of the Early Church! Acts 15:13

James the Just Was the Real Leader of the Early Church!

Gospel of Thomas Saying (12) The disciples said to Jesus, "We are aware that you will depart from us. Who will be our leader?" Jesus said to him, "No matter where you come it is to James the Just that you shall go, for whose sake heaven and earth have come to exist."

The Gospel of Thomas tells us that after Jesus had departed from the disciples they were to go to James the Just as the new leader of the apostles

So who is James the Just or James the righteous?

James Greek equivalent of Jacob, meaning “One Seizing the Heel; Supplanter

Biography

James was the brother of the Lord (Gal. 1:19). A Son of Joseph and Mary, and half brother of Jesus . (Mark 6:3) He may have been next to Jesus in age, being the first named of Mary’s four natural-born sons: James, Joseph, Simon, and Judas. (Mathew 13:55;)

It also appears that the Lord’s brethren, James and Jude were married. Paul speaks of the married brothers of Jesus and the oldest gospel, Mark, mentions James, Joses, Judas and Simon as his brothers and besides sisters (Mark vi. 3).
It appears that during Jesus’ ministry James was well acquainted with his brother’s activity (Lu 8:19; John 2:12), but he was not one of the disciples and followers of Christ. (Mt 12:46-50; John 7:5)

He was probably with his non-believing brothers when they urged Jesus to go up to the Festival of Tabernacles, at a time when the rulers of the Jews were seeking to kill him. (John 7:1-10)

James also may have been numbered among the relatives that said of Jesus: “He has gone out of his mind.”—Mr 3:21.

However, after the death of Jesus James was assembled for prayer together with his mother, brothers, and the apostles in an upper chamber in Jerusalem. (Ac 1:13, 14)

It was evidently to this James that the resurrected Jesus appeared personally, as reported at 1 Corinthians 15:7, so convincing this one time non-believer that He was indeed the Messiah. This reminds us of Jesus’ personal appearance to Paul.—Ac 9:3-5.

The Gospel of the Hebrews confirms the account of Paul in 1 Corinthians regarding the risen Jesus' appearance to James:

'Now the Lord, after he had given his grave clothes to the servant of the priest, appeared to James, for James had sworn that he would not eat bread from that hour in which he had drunk the Lord's cup until he should see him risen from the dead.' And a little further on the Lord says, 'bring a table and bread.' And immediately it is added, 'He took bread and blessed and broke and gave it to James the Just and said to him, "My brother, eat your bread, for the Son of Man is risen from the dead."' And so he ruled the church of Jerusalem thirty years, that is, until the seventh year of Nero

Apostle and Bishop

Thereafter James became a prominent member and, an “apostle” and Bishop of the Jerusalem church.

Thus, at Paul’s first visit with the brothers in Jerusalem (about 36 C.E.), he says he spent 15 days with Peter but “saw no one else of the apostles, only James the brother of the Lord.” (Ga 1:18, 19)

Although not one of the 12 apostles, it is evidently this James who was a bishop of the Christian Church at Jerusalem (Ac 12:17)

Peter, after his miraculous release from prison, instructed the brothers at John Mark’s home, “Report these things to James and the brothers,” thereby indicating James’ superiority. (Ac 12:12, 17)

James is styled the "bishop of bishops, who rules Jerusalem, the Holy Church of the Hebrews, and all the Churches everywhere"

Clement to James, the lord, and the bishop of bishops, who rules Jerusalem, the holy church of the Hebrews, and the churches everywhere excellently rounded by the providence of God, with the elders and deacons, and the rest of the brethren, peace be always. (Epistle of Clement to James)

Fragment X of Papias (writing in the second century) refers to "James the bishop and apostle" (Papias of Hierapolis,. Exposition of the Sayings of the Lord. Fragment X).

According to Eusebius (3rd/4th century) James was named a bishop of Jerusalem by the apostles: "James, the brother of the Lord, to whom the episcopal seat at Jerusalem had been entrusted by the apostles".^[40] Jerome wrote the same: "James... after our Lord's passion... ordained by the apostles bishop of Jerusalem..." and that James "ruled the church of Jerusalem thirty years".^[41]

Leadership role

What about the great church meeting in Acts 15?

About 49 C.E. the issue of circumcision came before “the apostles and the elders” at Jerusalem.

Did Peter stand out as the leader in this great meeting? No, Peter did speak, but if you read the whole of that meeting, you will see that in fact James seemed to be the chief of the elders, as he was the one who gave the final decision on the question of circumcision (see Acts 15:19).

After the apostles, James the brother of the Lord surnamed the Just was made head of the Church at Jerusalem. James "ruled the church of Jerusalem thirty years". This James, whom the people of old called the Just because of his outstanding virtue, was the first, as the record tells us, to be elected to be bishop of the Jerusalem church

These verses also demonstrate the fraudulent impostering of the Roman Catholic Church in its claim that Peter was "the first pope." It is obvious that at this crucial gathering Peter accepted a lesser role than that shown, by common consent, to James. Had Peter been "the first pope" he would unquestionably have presided over such an assembly as this.

Acts 15:13  And after they had held their peace, James answered, saying, Men [and] brethren, hearken unto me:

James" — Not the apostle, who had been killed by Herod (ch. 12:2), but almost certainly the Lord's half-brother (ch. 12:17; Gal. 2:9), who appears to be the chief of the elders at Jerusalem (Gal. 1:19; 2:12), and president of the conference, also thought to be married (ICor. 9:5).

Acts 15:19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:

"Wherefore my sentence is" — The word krino, "to judge" (as in the Diag.), or "judgment" (RV). As leader of the Jerusalem Church, James spoke with greater authority than Peter and John (Gal. 2:9).

Acts 21:18 And the [day] following Paul went in with us unto James; and all the elders were present.

The Lord's half brother (Acts 12:17), who was considered the leading brother of the Church.

Righteous or Just

Why is James called the righteous or James the Just?

Hegesippus records that James was known as the "Righteous One " who continually prayed in the Temple for the forgiveness of the people

James, the Lord's brother, succeeds to the government of the Church, in conjunction with the apostles. He has been universally called the Just, from the days of the Lord down to the present time. For many bore the name of James; but this one was holy from his mother's womb. He drank no wine or other intoxicating liquor, nor did he eat flesh; no razor came upon his head; he did not anoint himself with oil. He alone was permitted to enter the holy place: for he did not wear any woollen garment, but fine linen only. He alone, I say, was wont to go into the temple: and he used to be found kneeling on his knees, begging forgiveness for the people-so that the skin of his knees became horny like that of a camel's, by reason of his constantly bending the knee in adoration to God, and begging forgiveness for the people. (Eusebius's Ecclesiastical History Book II, 23)

from this it would appear that James was a Nazarite

the Lord's brother, later wrote that "the effectual fervent prayer of a righteous man availeth much" (ch. 5:16).

Early Christian Tradition 

Gospel of Thomas Saying (12) The disciples said to Jesus, "We are aware that you will depart from us. Who will be our leader?" Jesus said to him, "No matter where you come it is to James the Just that you shall go, for whose sake heaven and earth have come to exist."

This statement [logion 12] . . . is also at odds with the orthodox tradition of the succession of Peter. It represents nothing less than the lost tradition of the direct appointment of James as successor to his brother.

This saying is not in opposition to the Gospel tradition were Jesus grants Peter the "keys of the kingdom" it does not mean the keys of leadership but the key of knowledge  see saying 39 Mathew 16:19 Luke 11:52

Acts 15:13  And after they had held their peace, James answered, saying, Men [and] brethren, hearken unto me:
14  Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.
15  And to this agree the words of the prophets; as it is written,  

It is obvious that James knew of Peter's special commission the Lord had given him ("I will give unto thee the keys [plural] of the kingdom of heaven," Mat. 16:18-19) gave him irrevocably an exclusive responsibility concerning the unlocking of the divine purpose of salvation. Peter would unlock the door of entrance to the kingdom to both Jew and Gentile; a charge which he had faithfully fulfilled (Acts chapters 2, and 10).

 But further, James not only accepted Peter's words in this matter — which would have been fully supported by the other apostles — but quoted from two Old Testament prophets (Amos 9:11-12; Jer. 12:15) to prove that a commission such as that given to Peter was inevitable, according to the divine foreknowledge.

These verses also demonstrate the fraudulent impostering of the Roman Catholic Church in its claim that Peter was "the first pope." It is obvious that at this crucial gathering Peter accepted a lesser role than that shown, by common consent, to James. Had Peter been "the first pope" he would unquestionably have presided over such an assembly as this.











"Wherefore observe the greatest caution, that you believe no teacher, unless he bring from Jerusalem the testimonial of James the Lord's brother, or of whosoever may come after him.29 For no one, unless he has gone up thither, and there has been approved as a fit and faithful teacher for preaching the word of Christ, -- unless, I say, he brings a testimonial thence, is by any means to be received. (The Recognitions of Clement. Book IV. False Apostles. Chapter XXXV)



The Lord had earlier instructed his disciples to go "to the lost sheep of the house of Israel" (Mat. 10:6; 15:24). James later wrote "to the twelve tribes which are scattered abroad" (ch. 1:1).