The Valentinian and the Sefirot

The Valentinian and the Sefirot








# **The Valentinian and the Sefirot**


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


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


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


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


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


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


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


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


## **The Tetrad and the Shemhamphorash**


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


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


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


## **The Decad and the Sefirot**


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


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


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


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


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


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


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


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


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


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


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


## **Conclusion**


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


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





















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

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

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

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

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

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

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

The Valentinian Exposition from the Nag Hammadi Library

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



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

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

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

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






Samuel Zinner writes:

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

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

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

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

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

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


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

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


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

The Father is the Tree of Life The Tripartite Tractate

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**Welcome to Pleroma Pathways: Apocalyptic and Mystic Christianity, where we explore esoteric and apocalyptic texts.**  

# **The Tree of Life in the *Tripartite Tractate***  

The expression “tree of life” appears in various biblical and early Christian texts, symbolizing wisdom, divine knowledge, and the eternal relationship between God and creation. In Proverbs, wisdom itself is called a tree of life:  

*"She is a tree of life to those who take hold of her, and happy are all who hold her fast."* (Proverbs 3:18)  

This passage presents wisdom as a personification of God’s mind or an aspect of divine thought. The *Tripartite Tractate*, a Valentinian Gnostic text from the *Nag Hammadi Library*, expands upon this concept by describing divine emanation as a branching tree, with the Father as the root of the Totality. This idea echoes other Valentinian texts, such as *A Valentinian Exposition*, which uses similar imagery to explain the hierarchical emanation of divine principles.  

## **The Father as the Root of the Tree**  

The *Tripartite Tractate* begins with a discussion of the Father, describing Him as the singular source from which all divine manifestations arise:  

*"As for what we can say about the things which are exalted, what is fitting is that we begin with the Father, who is the root of the Totality, the one from whom we have received grace to speak about him."* (*Tripartite Tractate*)  

Here, the Father is likened to a root, hidden and unseen, yet the source of all growth. This aligns with the Valentinian belief that *Bythos* (Depth) is the first principle, from which the Aeons and the Pleroma emerge. This root extends into branches, fruit, and ultimately, a complete tree:  

*"The single one, who alone is the Father, is like a root, with tree, branches, and fruit."* (*Tripartite Tractate*)  

This metaphor reflects the hierarchical emanation of divine aspects from the unknowable Father down to the visible world.  

## **The Limbs of the Ineffable**  

Another non-Valentinian Gnostic text, *Pistis Sophia*, describes divine emanations as the “limbs of the inexpressible”:  

*"There is a multitude of limbs but only one body. For this cause, he who has found the words of those mysteries is like unto him."* (*Pistis Sophia*)  

This idea resonates with the *Tripartite Tractate*, where the Father’s emanations unfold like the branches of a great tree, each extending further into the structure of the divine order.  

## **The Tree as a Model of Emanation**  

Valentinian cosmology describes a structured unfolding of divine principles, mirroring the growth of a tree. This structure can be understood as follows:  

1. **The Root** – The hidden source, the Father (*Bythos*).  

2. **The Secondary Root** – The Holy Spirit (*Sigē*, Silence, or *Charis*, Grace), an emanation of the Father.  

3. **The Base of the Tree (Stump)** – *Nous* (Mind) and *Aletheia* (Truth), the first emanation, the Son Monogenes representing divine comprehension and reality.  

4. **The Trunk and Primary Branches** – emanating from the Son (*Logos* and *Zoe*, Word and Life), the visible foundation of divine revelation.  

5. **The Secondary Branches** – The further emanations, including *Anthropos* (Man) and *Ecclesia* (Church).  

6. **The Fruit** – The final manifestations of divine wisdom, the offspring of the Aeons, representing the fullness (*Pleroma*).  

### **The Tetrads of Emanation**  

*A Valentinian Exposition* follows a structured hierarchy of divine emanation:  

*"That Tetrad projected the Tetrad which is the one consisting of Word and Life and Man and Church."* (*A Valentinian Exposition*)  

This passage describes how the first four Aeons—Bythos (Depth), Sigē (Silence), Nous (Mind), and Aletheia (Truth)—serve as the model for subsequent emanations. From this divine foundation, another Tetrad emerges, consisting of Logos (Word), Zoe (Life), Anthropos (Man), and Ecclesia (Church). The process of emanation continues, reflecting the structured unfolding of divine attributes within the Pleroma.  

*"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."* (*A Valentinian Exposition*)  

Each Aeon serves a distinct role within the divine order, reflecting different aspects of the Father's emanation. Logos (Word) manifests the glory of the Ineffable Father, Zoe (Life) expresses the radiance of Sigē (Silence), Anthropos (Man) exists for his own realization, and Ecclesia (Church) embodies the glory of Aletheia (Truth). This structured unfolding of divine attributes illustrates the harmonious relationships within the Pleroma, where each Aeon contributes to the fullness (*plerōma*) of divine reality.  

## **The Fruit of the Aeons**  

*A Valentinian Exposition* also speaks of the Aeons producing fruit, reinforcing the tree metaphor:  

*"Moreover, it is the one from the Triacontad of the Aeons who bear fruit from the Triacontad. They enter jointly, but they come forth singly, fleeing from the Aeons and the Uncontainable Ones."* (*A Valentinian Exposition*)  

This suggests that divine emanation is both unified and individual, with each aspect of God’s mind unfolding uniquely while still belonging to the totality (*Pleroma*).  

### **The Will of the Father and the Production of Fruit**  

*A Valentinian Exposition* further clarifies that the Aeons are meant to produce and bear fruit, much like branches of a tree:  

*"Again, the will of the Father is: always produce and bear fruit. That she should suffer, then, was not the will of the Father, for she dwells in herself alone without her consort."* (*A Valentinian Exposition*)  

This passage refers to *Sophia* (Wisdom), one of the Aeons, who experiences a form of separation from the divine order. However, the Father’s ultimate will is that all divine aspects continue to produce and manifest their nature.  

## **Conclusion: The Tree as the Divine Structure**  

The *Tripartite Tractate* and related Valentinian texts present a profound vision of divine emanation as a tree. This tree metaphor helps illustrate the emanation of the Aeons. Each part of the tree plays a role in expressing divine attributes culminating in the fullness of the *Pleroma*.  

Through this model, the *Tripartite Tractate* reveals a structured yet organic vision of divine reality—one in which every emanation originates from the unknowable *Bythos*, spreads out as living branches, and ultimately bears fruit in the divine order. This cosmic tree stands as a symbol of the interconnectedness of divine wisdom, true knowledge, and the realization of the Father's will...

The expression “tree of life” is used with regard to true wisdom, the fruitage of the righteous, the realization of a thing desired, and calmness of the tongue; it is also associated with the crown of life. (Pr 3:18; 11:30; 13:12; 15:4; Re 2:7, 10

. God’s word or message is like “seed,” which, if planted in good soil, brings forth much fruitage (Lu 8:11-15); his sayings are also said to ‘run with speed.’—Ps 147:15

Wisdom is called the tree of life in the book of Proverbs see Proverbs 3:18

She is a tree of life to those who take hold of her, And happy are all who hold her fast.
wisdom is a personification of God or an aspect of God

The tree of life is used with regard to true wisdom, God’s word or message is like “seed,” which, if planted in good soil, brings forth much fruitage (Lu 8:11-15).

As for what we can say about the things which are exalted, what is fitting is that we begin with the Father, who is the root of the Totality, the one from whom we have received grace to speak about him.

2. The Father

He existed before anything other than himself came into being. 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, is an explanation of the limbs of the ineffable

Of the Limbs of the Ineffable."

AND those who are worthy of the mysteries which abide in the inexpressible, which are those which have not gone forth,--these exist before the First Mystery, and to use a likeness and similitude, that ye may understand it, they are as the Limbs of the inexpressible....There is a multitude of limbs but only one body.....For this cause he who hath found the words of those mysteries, is like unto him.....[sc. the First, i.e. the inexpressible], Pistis Sophia

Moreover it is these who have known him who is, the Father, that is, the Root of the All, the Ineffable One who dwells in the Monad. He dwells alone in silence, and silence is tranquility since, after all, he was a Monad and no one was before him. He dwells in the Dyad and in the Pair, and his Pair is Silence. And he possessed the All dwelling within him. And as for Intention and Persistence, Love and Permanence, they are indeed unbegotten. God came forth: the Son, Mind of the All, that is, it is from the Root of the All that even his Thought stems, since he had this one (the Son) in Mind. For on behalf of the All, he received an alien Thought since there were nothing before him. From that place it is he who moved [...] a gushing spring. Now this is the Root of the All and Monad without any one before him. Now the second spring exists in silence and speaks with him alone. And the Fourth accordingly is he who restricted himself in the Fourth (The Nag Hammadi Library A Valentinian Exposition)

Let me explain this in this manner........ A Tree that grows Multiple Fruit is as the limbs of the inexpressible, let us begin at the root, there is the main root that remains hidden is the very source of the tree = The Father- The Bythos:

There also the First extensions of the root that spreads out from the main root Bythos, is called = Holy Spirit - sigē or charis (Grace), which has extensions from it, this secondary root has two emanations which are aspects or attributes, Nous Νοΰς (Nus, Mind) and Aletheia Άλήθεια (, Truth) Nous and Aletheia make up the androdinous emanation of the son the Monogenes

While these things are due to the Root of the All, let us for our part enter his revelation and his goodness and his descent and the All, that is, the Son, the Father of the All, and the Mind of the Spirit; for he was possessing this one before [...]. He is a spring. He is one who appears in Silence, and he is Mind of the All dwelling secondarily with Life. For he is the projector of the All and the very hypostasis of the Father, that is, he is the Thought and his descent below. (The Nag Hammadi Library

A Valentinian Exposition)

Now we move on to the base of the tree/stump, or base which is called = Logos (the Word; Logos Λόγος) and Zoe (the Life; Zoe Ζωή) which is the visible beginning part of the tree, the inner most part is call = Zoe-Logos, and he also has extensions called= Anthropos Άνθρωπος (Homo, Man) and Ecclesia Έκκλησία[5

That Tetrad projected the Tetrad which is the one consisting of Word and Life and Man and Church. Now the Uncreated One projected Word and Life. Word is for the glory of the Ineffable One while Life is for the glory of Silence, and Man is for his own glory, while Church is for the glory of Truth. This, then, is the Tetrad begotten according to the likeness of the Uncreated (Tetrad). And the Tetrad is begotten [... ] the Decad from Word and Life, and the Dodecad from Man, and Church became a Triacontad. (The Nag Hammadi Library A Valentinian Exposition)

The body- which is the children, the church we are called = Pleroma: 'that which fills' - we fill the space between Christ and the remaining 22 aeons

on to the Limbs which is called Bythios (Profound) and Mixis (Mixture)

Ageratos (Never old) and Henosis (Union)

Autophyes (Essential nature) and Hedone (Pleasure)

Acinetos (Immovable) and Syncrasis (Commixture)

Monogenes (Only-begotten) and Macaria (Happiness)

The Branches- are the emanations of Paracletus (Comforter) and Pistis (Faith)

Patricas (Paternal) and Elpis (Hope)

Metricos (Maternal) and Agape (Love)

Ainos (Praise) and Synesis (Intelligence)

Ecclesiasticus (Son of Ecclesia) and Macariotes (Blessedness)

Theletus (Perfect) and Sophia (Wisdom)

And last the fruit - is the emanations of they that were emanated by the aeons.

Moreover, it is the one from the Triacontad of the Aeons who bear fruit from the Triacontrad. They enter jointly, but they come forth singly, fleeing from the Aeons and the Uncontainable Ones. And the Uncontainable Ones, once they had looked at him, glorified Mind since he is an Uncontainable One that exists in the Pleroma.I deserve the things (passions) I suffer. I used to dwell in the Pleroma putting forth the Aeons and bearing fruit with my consort" And she knew what she was and what had become of her.Again, the will of the Father is: always produce and bear fruit. That she should suffer, then, was not the will of the Father, for she dwells in herself alone without her consort. Let us [...] another one [...] the Second [...] the son of another [...] is the Tetrad of the world. And that Tetrad put forth fruit as if the Pleroma of the world were a Hebdomad. And it entered images and likenesses and angels and archangels, divinities and ministers. (The Nag Hammadi Library A Valentinian Exposition)

The aeons are not persons or primordial beings controlled by the Father they are aspects of the mind of God or mental powers, unfolding or expanding from its thought to become an idea

the gnostic tree of life has 12 not 10 structures as in kabbalah in the gnostic tree of life logos is the lowest level

the 12 structures or levels are

1 light

2 fire

3 love

4 Beloved

5 Grace

6 Truth

7 Wisdom

8 understanding

9 perception

10 perfection

11 peace

12 logos

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).

Christian Kabbalah Pictographic Roots of the Name and Titles of God

Christian Kabbalah Pictographic Roots of the Name and Titles of God 

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

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

**Pictographic Insights:**

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

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

**Scriptural Context:**

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

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

**Prophetic Significance:**

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

**Transformative Understanding:**

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

**Conclusion:**

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

אל EL

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

**Pictographic Origins:**

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

**Visual Representation:**

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

**Theological Significance:**

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

**Yahweh as EL:**

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

**New Testament Connection:**

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

**Psalms and Prophetic References:**

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

**Linguistic Analysis:**

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

Pictographic Origins:

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

**Conclusion:**

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

- **Aleph (א): The Ox Head**

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

- **Hei (ה): The Window or Fence**

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

- **Yod (י): The Hand**

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

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

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

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

- **Aleph (א): The Ox Head**

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

- **Shin (שׁ): Teeth or Flames**

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

- **Resh (ר): Head**

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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