Gematria

Gematria

or

The Meaning of Numbers in the Scriptures

Today we are accustomed to writing numbers as 1, 2, 3, 4, 5 etc. in Hindu Arabic numerals which are easily learned and allow calculations to be performed. But in the text 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 attributing numeric values to the letters of the alphabet. So, for example, the Hebrew letters א and ק and the Greek letters α and ρ were given values of 1 and 100, and so forth for each letter of the alphabet.

Gematria is the study of the numeric equivalents of Hebrew and Greek letters in order to find hidden meanings in the words.  In both Hebrew and Greek (the language in which the Bible is written), there are only alpha characters. There are no numeric characters. Therefore, when a Hebrew would want to write a number, he would use the corresponding Hebrew letter.   Various numbers are supposed to have spiritual meanings.

HOW GOD EMPLOYS NUMBERS IN THE HOLY BIBLE

No. 1 Just as number 1 is the foundation of all mathematics, so Yahweh is the
beginning of all. Number 1 therefore in Scripture pertains to God.

No. 2 The number of separation, witness or opposites.

No. 3 The number of Divine perfection. The complete number, the first perfect
number.

No. 4 The number of creative work—the number of organization, sometimes referred
to as the world number.

No. 5 The number of grace—free gift of God—the number of mercy.

No. 6 The number of flesh or pertaining to that which will be destroyed.

No. 7 The second perfect number. The number of spiritual perfection. The
covenant number. The number of God's seal.

No. 8 The number of resurrection—a new beginning. The number of immortality.

No. 9 The number of finality. The number of judgment.

No. 10 The third perfect number. The number of ordinal perfection.

No. 11 The number of disorganization. The number of incompleteness.

No. 12 The fourth perfect number. The number of governmental perfection.

No. 13 The number of sin. The number of rebellion.

No. 14 Double of seven. The number of double spiritual benefits.

No. 15 3 X 5—The number describing the ultimate of grace or mercy.

No. 17 Seventeen is not a multiple of any number. It has no factors. It is a
combination of 10 (ordinal perfection) and 7 (spiritual perfection). It is
therefore indicative of perfection of spiritual order, (see Rom. 8:35-39).

No. 19 Combination of 10 and 9. Denotes Divine order connected with judgment.

No. 20 The number of expectancy. It is one short of the ultimate of spiritual
perfection—3 X 7.

No. 21 The ultimate of spiritual perfection - 3 X 7.

No. 22 The double of 11. It carries the meaning of 11 (disorganization or
incompleteness in intensified form).

No. 24 The double of 12 (governmental perfection) and speaks of the new or
spiritual Jerusalem.

No. 25 Carries the essence of the square of 5 (mercy or grace).- ^

No. 27 The cube of 3 X 3 X 3. The ultimate of completeness.

No. 28 The product of 7 (spiritual perfection) X 4 (number of creation).

No. 29 The product of 20 (expectancy) plus 9 (judgment).

No. 30 Perfection of Divine order. 3 X 10 - see Luke 3:23.

No. 37 The word of God.

No. 40 The number of probation, trial and chastisement.

No. 70 Perfect spiritual order - 7 X 10.

No. 153 Gematria of "The sons of God."

No. 666, 666 is the number of the antichrist, the numeric value of his name in Greek equivalent gematria. 

No. 144,000 12 X 12  

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).

Kabbalah and Gnostic Tarot Cards

Kabbalah and Gnostic Tarot Cards

Is magic part of classical Gnosticism? To answer this question we will have a reading from a text from the Nag Hammadi Library, called "On the Origin of the World"

Let us return to the aforementioned rulers, so that we may offer some explanation of them. Now, when the seven rulers were cast down from their heavens onto the earth, they made for themselves angels, numerous, demonic, to serve them. And the latter instructed mankind in many kinds of error and magic and potions and worship of idols and spilling of blood and altars and temples and sacrifices and libations to all the spirits of the earth, having their coworker fate, who came into existence by the concord between the gods of injustice and justice. (On the Origin of the World)

In nineteenth century Europe, spiritualism revived witchcraft and mysticism, and when wed with false Christianity, Satanism was born.

In the twentieth century, public Satanism came out, which coincides with a decline in power of Catholic church.  The opportunity for Satanism to grow comes at times of weakness and a need for good leadership.

Today, ‘Kabbalah’ is united with Satanism.  Tarot cards go with ‘Kabbalah’, the practice which developed in Babylon in the early middle ages.  The New Age religions appeal to believers of these powers, as do Free Masons, Order of the Golden Dawn.  Modern Satanism tries to define the occult in honest ways.

‘KABBALAH’. (HEBREW: tradition).  The mystical religious stream in JUDAISM, transmitted alongside the written law, seeks to explain the connection between God and creation, the existence of good and evil, to show the road to spiritual perfection, always preserving its basic Hebrew character.  Practicers of Kabbalah: Kabbalists. 

EXAMPLES: Superstitious belief in verses on amulets, or good luck charms, to protect from evil.

Spiritists: are also concerned with messages from the dead, They get involved in the whole range of spiritualist practices; tarot cards, ouija boards, automatic writing, etc.

People in the past wore amulets and talismans to protect themselves, and they turned to medicine men and shamans for cures. People today still carry “Saint” Christopher medals or wear “good luck” charms, and they have their séances, Ouija boards, crystal balls, horoscopes, and tarot cards

Some fortune-tellers work with Tarot cards. These special cards include 22 “Tarots” (or trumps) and 56 numeral cards. The numeral cards are divided into four suits. Each suit is given an overall sense and each card is given a specific meaning. The cards are interpreted according to their assigned meanings, modified by the combination of one card with another when dealt, drawn or spread out.

Tarot reading, too, is connected with astrology. The book How the Tarot Speaks to Modern Man explains that Tarot readers “base their interpretation of the cards upon the structure of the universe, particularly the solar system as symbolized by the Holy Cabala.” The “Cabala” (a body of Jewish occult doctrine) divides up the universe into three elements (fire, air and water), seven planets and the twelve signs of the zodiac—22 in all, corresponding with the 22 trump cards of the Tarot deck.

Isaiah 8:19 And when they shall say unto you, Seek unto them that have familiar spirits and unto the wizards, that chirp and that mutter: should not a people seek unto their God? on behalf of the living [should they seek] unto the dead?

20 To the law and to the testimony! if they speak not according to this word, surely there is no morning for them..

What is Kabbalah?

What is Kabbalah?

What is Kabbalah?

In the 12th and 13th centuries C.E., a mystical form of Judaism, called Cabala, started gaining popularity.

According to Cabalistic teachers, the simple meaning of the Bible text is not its true meaning. They believe that God used the individual letters of the Hebrew Bible text as symbols, which when properly understood reveal a greater truth. In their view, each Hebrew letter and its position in the Bible text was set by God with a specific purpose in mind.

The Jewish kabbalists had a system called athbash (Hebrew: אתבש‎; also transliterated Atbaš), whereby the first letter of the Hebrew alphabet is read as the last one, the second letter as the second to last letter.

The earliest documented Kabbalistic writing is called the Sepher Yetzirah, or the book of formation. 

One tradition says that the Rabbi Akiva wrote it. He is supposed to be one of the greatest Kabbalists of all time.

Moses De Leon, a 14th century Spanish Kabbalist presented the Zohar, an extremely influential book in Kabbalistic philosophy.  De Leon originally claimed that he found the scrolls that have been written much earlier, more than a thousand years earlier.  Recent scholarship supports the idea that he is the one who wrote the Zohar.

What does Kabbalah mean? 

What does Kabbalah mean? 

There are slightly different definitions of the word "Kabbalah". One source says it comes from the three Hebrew kbl which means "reception". Another source says "Kabbalah is a word meaning "tradition."

Kabbalah is also know as cabala, cabalah, kabala, caballah, qabala, qabalah, etc. You do not have to be Jewish to study Kabbalah and its proponents state that it can adapt itself to any religious system.

Furthermore, the Kabbalist is supposed to gain understanding about God and himself by learning to understand these 10 aspects, their relationship to each other, and then apply the principles thus learned in his own life to help him return back to God -- Kabbalah teaches the soul's pre-existence. 

Kaballah is the way of viewing reality based upon subjective, experiential interpretations of the world, life, death, creation, meaning, purpose, etc.  It is an inner-contemplative movement and is considered to be a way of life.  

Christian Gnostic traditions pre-date the classical Kabbalah of the Zohar

Christ also has his name from chrism, for the father anointed the son, the son anointed the apostles, and the apostles anointed us. (gospel of philip)

Clement of Alexandria records that Valentinus was instructed by Theudas, and that Theudas in turn was taught by Paul (Clement of Alexandria Stromata 7:17)

The Sepher Yetzirah

  

     The  is also known as the "Book of Formation" and the "Book of Creation." It is the oldest known Kabbalistic writing from which the Zohar is derived. It "describes a total of 32 intelligences or emanations that make up the body and mind of God."  Kabbalistic traditions says that the origins of the Book of Formation go back to Abraham. Others say it goes back to Rabbi Akiva of the first century. However, modern scholarship dates the book as originating in the fifth century A.D. 

     The Sepher Yetzirah is not a creation narrative.  It is a writing on one aspect of the formation of the universe and mankind and is considered to be a compilation of Hebrew Kabbalistic rabbis.  It expounds on the basic structure of Kabbalah, describes creation, through the 32 paths, the ten sephiroth (from the ), and the twenty two letters of the Hebrew Alphabet.

The Zohar

     The Zohar is one of the most important texts, if not the most important in Kabbalah. The Zohar is not a single book. Instead it is allegedly a 2nd century A.D. collection of Aramaic writings from various Kabbalists that is a commentary on the Torah: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy with some commentary on the song of songs, also known as the song of Solomon.  Its interpretations of the Torah are highly mystical and subjective and often in contradiction to what the Torah reveals. it seeks to explain as well as the video the relationship between God and man.  But, the book is generally believed to have been authored by a 13th Century Jewish mystic named Moses De Leon (1250-1305) partly because it was never mentioned in the Talmud (a collection of commentaries used to explain the the oral law concerning the first five books of the Old Testament).  Additions were added to the Zohar in the 14th century.

What are the main teaching of Kabbalah? 

What are the main teaching of Kabbalah? 

1. God has 10 aspects through which creation was realized. 

1. God has 10 aspects through which creation was realized. 

2. The the truths of Kabbalah were given to the angels first, then to Adam, then Abraham, and finally to Moses. 

3. The human soul preexisted before coming to earth. cooper, 107. 

4. Reincarnation of the soul. 

5. Higher realms of consciousness 

6. Multiple universes 

7. The interconnectedness of all levels of consciousness, angels, demons, thoughts, incarnations, etc. 

8. "There are four primary archangels:  Michael, Gabriel, Uriel, and Raphael.  (Cooper, David A., God is a Verb. New York, New York: Riverhead Brooks, 1997, p. 135.) 

1. "Liliel is the Angel of the Night...Lilith is considered to be the arch she-devil."  Sandalphon is the angel of prayer as is Michael, (Cooper, p. 135) 

9. There are two Messiahs, one from the lineage of Joseph and the other from David, (cooper, p. 181. 

10. The fall of Adam and Eve was because they failed to make a rectification that would bring "the universe to a new level of consciousness."  cooper, 107 

11. It is possible to have a direct experience with God without the need of a mediator such as Jesus. 

The Sephirot (also spelled "sefirot"; singular sefirah) are the ten emanations and attributes of the Deity through which The Infinite One reveals Himself and continuously creates both the physical realm and the chain of higher spiritual realms.

The Infinite One emanated himself in stages to create the universe. There are ten Sefirot, 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".

According to Christian Gnostic tradition there are 30 aeons which are the emanations of the Deity they are called the Triacontad

The Aeons in the Valentinian system are given biblical names
First generation
Bythos (the Depth) and Sige (Silence, Charis or Grace, Ennoea, etc.)
Second generation
Nous (Nus, Mind) and Aletheia (Veritas, Truth)
Third generation, emanated from Nous and Aletheia
Sermo (the Word) and Vita (the Life)
Fourth generation, emanated from Sermo and Vita
Anthropos (Homo, Man) and Ecclesia (Church


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.

One analogy might be that the Valentinians were to proto-orthodox Christianity what Kabbalah is to Judaism.

Gnostic ideas found a Jewish variation in the mystical study of Kabbalah. Many core Gnostic ideas reappear in Kabbalah, where they are used for dramatically reinterpreting earlier Jewish sources according to this new system The Kabbalists originated in 13th-century Provence, which was at that time also the center of the Gnostic Cathars.

Sethian Gnosticism was always anti-Jewish, even when it arose among Jews or Jewish Christians, for its radical dualism of an alien God set against an evil universe is a total contradiction of the central Jewish tradition, in which a transcendent God allows Himself to be known by His people as an immediate presence, when He chooses, and in which His creation is good except as it has been marred or altered by man's disobedience or wickedness.

The Valentinian and the Sefirot

The Valentinian and the Sefirot

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 Zohar The Book of Light

The Zohar The Book of Light

THE BOOK OF LIGHT.

Containing the doctrines of the Kabbalah, together with the discourses and teachings of its author, the great Kabbalist, Rabbi Simeon ben Jochai, and now for the first time translated into English with notes, references, and expository remarks.

BY NURHO DE MANHAR. SECTION I. GENESIS. (CREATION)

(Take everything with a grain of salt, this is the way with Lord Jesus)

"BRASHITH." "In the beginning" was En Soph, a the Divine,  the self-existent infinite begin,  without likeness or reflection, the incomprehensible, the unknowable One, the blessed and only Potentate, the King of Kings and Lord of Lords.

Who only hath immortality, dwelling in Light which no man can approach unto, whom no man hath seen or can see, before whom the great archangel with face beneath his wings bends in lowly reverence and adoration, crying,  "Holy! Holy! Holy! who art and was and evermore shall be."

Tune had begun. Its great pendulum, whose beats are the ages, commenced to vibrate.
The era of creation or manifestation had at last arrived.
The nekuda reshima, primal point or nucleus, appeared.

From it emanated and expanded the primary substance, the illimitable phosphorescent ether, of the nature of light, formless, colorless, being neither black nor green nor red.

In it, latent yet potentially as in a mighty womb, lay the myriad prototypes and numberless forms of all created things as yet indiscernible, indistinguishable.


By the secret and silent action of the divine will, from this primal luminous point radiated forth the vital life-giving spark which, pervading and operating in the great, enteric ocean of forms, became the soul of the universe,  the fount and origin of all mundane life and motion and terrestrial existence, and in its nature and essence and secret operation remains ineffable, incomprehensible and indefinable.

It has been conceived of as the divine Logos, the Word, and called Brashith, for the same was in the beginning with God.

The Primal Four and the 365 Aeons

 The primal Four and the 365 Aeons

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


http://gnosis.org/naghamm/valex.html

The (First) Apocalypse of James 

"Nothing existed except Him-who-is. He is unnameable and ineffable. I myself am also unnameable, from Him-who-is, just as I have been given a number of names - two from Him-who-is

James said, "Rabbi, behold then, I have received their number. There are seventy-two measures!" The Lord said, "These are the seventy-two heavens, which are their subordinates. These are the powers of all their might; and they were established by them; and these are they who were distributed everywhere, existing under the authority of the twelve archons.

Eugnostos the Blessed

Then the twelve powers, whom I have just discussed, consented with each other. <Six> males (and) females (each) were revealed, so that there are seventy-two powers. Each one of the seventy-two revealed five spiritual (powers), which (together) are the three hundred and sixty powers. The union of them all is the will

And when those whom I have discussed appeared, All-Begetter, their father, very soon created twelve aeons for retinue for the twelve angels. And in each aeon there were six (heavens), so there are seventy-two heavens of the seventy-two powers who appeared from him. And in each of the heavens there were five firmaments, so there are (altogether) three hundred sixty firmaments of the three hundred sixty powers that appeared from them. When the firmaments were complete, they were called 'The Three Hundred Sixty Heavens', according to the name of the heavens that were before them. And all these are perfect and good. And in this way the defect of femaleness appeared.


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  mutated into 72 angelic names by simply taking the yo da valve and mutating them

The 3rd book of Enoch:

CHAPTER XIII God writes with a flaming style on Metatron's crown the cosmic letters by which heaven and earth were created R. Ishmael said : Metatron, the angel, the Prince of the Presence, the Glory of all heavens, said to me : (1) Because of the great love and mercy with which the Holy One, blessed be He, loved and cherished me more than all the children of heaven. He wrote with his ringer with a flaming style upon the crown on my head the letters by which were created heaven and earth, the seas and rivers, the mountains and hills, the planets and constellations, the Ughtnings, winds, earthquakes and voices (thunders), the snow and hail, the storm-wind and the tempest ; the letters by which were created all the needs of the world and all the orders of Creation. (2) And every single letter sent forth time after time as it were lightnings, time after time as it were torches, time after time as it were flames of fire, time after time (rays) like [as] the rising of the sun and the moon and the planets.

ex 3:14  At this God said to Moses: “I SHALL PROVE TO BE WHAT I SHALL PROVE TO BE.”*+ And he added: “This is what you are to say to the sons of Israel, ‘I SHALL PROVE TO BE has sent me to YOU.’”

The memorial, in its simplest form, is ehyeh asher ehyeh, I will be who I will be.' Asher 'who', the relative pronoun in this memorial, is both singular and plural, masculine and feminine. It will therefore, stand for 'ten thousand times ten thousand,'

The other two words of the memorial are the first person singular, future tense of the verb hay ah, 'to be.'

“Yahweh” (Heb., חַוָּה, YHWH), God’s personal name, first occurs in Ge 2:4. The divine name is a verb, the causative form, the imperfect state, of the Hebrew verb 01961 היה hayah haw-yaw  (ha·wah´, “to become”).

the one bringing into being, life-giver (compare חַוָּה Genesis 3:20) Schr HSch; giver of existence, creator, Kue Tiele; he who brings to pass (so already Le Clerc), performer of his promises,

01961 היה hayah

A primitive root (compare hava'); to exist, i.e. Be or become, come to pass 

Come into being, become: — יְהִי אוֺר וַיְהִי אוֺר Genesis 1:3 let light appear, and light appeared, compare Genesis 1:5; Genesis 1:8; Genesis 1:13; Genesis 1:19; Genesis 1:23; Genesis 1:31

Ge 1:3  And God said, Let there be <01961> light: and there was light.
Ge 1:29  And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be <01961> for meat.

Here we can see that the verb 01961 היה hayah which makes up the divine name is used in Genesis chapter 1 

The Tripartite Tractate

Whomever he wishes, he makes into a father, of whom he in fact is Father, and a god, of whom he in fact is God, and he makes them the Totalities, whose entirety he is. In the proper sense all the names which are great are kept there, these (names) which the angels share, who have come into being in the cosmos along with the archons, although they do not have any resemblance to the eternal beings.

Each one of the aeons is a name, <that is>, each of the properties and powers of the Father, since he exists in many names, which are intermingled and harmonious with one another. It is possible to speak of him because of the wealth of speech, just as the Father is a single name, because he is a unity, yet is innumerable in his properties and names.

The Nag Hammadi Library A Valentinian Exposition 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. And the year of the Lord [...perfect...] perfect [...] according to [...] Limit and [...] Limit [...] the greatness which [...] the goodness [...] him. Life [...] suffer [...] by the face [...] in the presence of the Pleroma [...] which he wanted [...]. And he wanted to leave the Thirtieth - being a szygy of Man and Church

God has 72 names and that each of those names is also an angel.
These 72 names of God and they're very prevalent  in cabbalistic thought so you can use  these names to access different aspects of deity
"And the angel of God who had been going ahead of the camp of Israel now moved and went behind them, and the pillar of cloud went from in front of them and stood behind them. Thus [the pillar of cloud] came between the camp of Egypt and the camp of Israel, making it cloud and darkness [to the Egyptians], but it gave light by night [to the Jews], so that the one came not near the other all the night. Then Moses stretched out his hand over the sea, and G‑d drove the sea back with a strong east wind all that night, and made the sea dry land; thus the waters were divided." (Ex. 14:14)

The seventy-two-lettered name is derived from three verses in Exodus (14:19–21) beginning with "Vayyissa", "Vayyabo" and "Vayyet" respectively. Each of the verses contains 72 letters, and when combined they form 72 names, known collectively as the Shemhamphorasch.

The kabbalistic book Sefer Yetzirah explains that the creation of the world was achieved by the manipulation of these sacred letters that form the names of God.

This teaching abut the 72 names of God comes from the The 3rd book of Enoch

The 3rd book of Enoch:

CHAPTER XLVIII (cont.) (B) The Divine Names that go forth from the Throne of Glory, crowned and escorted by numerous angelic hosts through the heavens and back again to the Throne the angels sing the 'Holy' and the 'Blessed' 



These are the seventy-two names written on the heart of the Holy One, Blessed be He: Righteousness, - , Righteous (one)-, Lord of Host, God Almighty, God, YHWH - - - Living (one) - Riding upon the Araboth (highest heaven), - Life Giver - King of Kings, Holy One - - Holy, Holy, Holy, - - - Blessed be the Name of His glorious kingdom for ever and ever, - - Complete, King of the Universe, - - The beginning of Wisdom for the children of men, - - {blessed be He who gives strength to the weary and increaseth strength to them that have no might. Is. xl. 29}that go forth (adorned) with numerous crowns of fire with numerous crowns of flame, with numerous crowns of chashmal, with numerous crowns of lightning from before the Throne of Glory. And with them (there are) thousand hundreds of power (i.e. powerful angels) who escort them like a king with trembling and dread, with awe and shivering, with honour and majesty andfear, with terror, with greatness and dignity, with glory and strength, with understanding and knowledge and with a pillar of fire and a pillar of flame and lightning and their light is as lightnings of light and with the likeness of the chashmal. 
 (2) And they give glory unto them and they answer and cry before them: Holy, Holy, Holy. And they roll (convoy) them through every heaven as mighty and honoured princes. And when they bring them all back to the place of the Throne of Glory, then all the Chayyoth by the Merkaba open their mouth in praise of His glorious name, saying: "Blessed be the name of His glorious kingdom for ever and ever".

On Exod. 28:30 Jer. Targ. speaks of "the NAME by which were created the 310 aeons," where 310 refers to the words of Wisdom in Prov, 8:21 "that I may cause them that love me to inherit SUBSTANCE (lit. that which is )," the word "substance" being interpreted numerically as "310" (see Sanhedr. looa and Tehill. i. 52) and meaning "310 worlds (Olam), or aeons"


Pr 8:21 That I may cause those that love me to inherit substance (03426 ישׁ yesh yaysh ); and I will fill their treasures.

To cause those who love me to inherit substance.” Yesh, Yud-Shin, is the numerical value of 310,

03426 ישׁ yesh yaysh 

perhaps from an unused root meaning to stand out, or exist; subst; [BDB-441a] {See TWOT on 921 } 

AV-is 54, be 28, have 22, there 13, misc 16; 133 

1) being, existence, substance, there is or are 
1a) substance 
1b) existence 

1c) there is or are

 Exod. 28:30 Jer. Targ:

JPS 28:30

And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD; and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.

ONK 28:30


And thou shalt put in (or upon) the breastplate of judgment the Uraia and the Thummaia;(55) and they shall be upon Aharon's heart when he entereth before the Lord; and Aharon shall carry the judgment of the sons of Israel upon his heart before the Lord continually.

PAL 28:30

And thou shalt put upon the breastplate of judgment the Uraia, which illuminate their words, and manifest the hidden things of the house of Israel, and the Tumaia, which fulfil (or perfect) their work to the high priest, who seeketh instruction by them before the Lord; because in them is engraven and expressed the Great and Holy Name by which were created the three hundred and ten worlds (Olam), and which was engraven and expressed in the foundation stone wherewith the Lord of the world sealed up the mouth of the great deep at the beginning. Whosoever remembereth that holy name in the hour of necessity shall be delivered. And they shall be upon Aharon's heart in the time that he entereth before the Lord; and Aharon shall bear the judgment of the sons of Israel before the Lord continually.


https://juchre.org/targums/comp/exo28.htm

in this mystic tradition that God emanated himself in stages to create a universe which later became in Kabbalah the four worlds (Olam) and there were ten vessels 10 containers ten hearts they call the Sephirot that were manifested and they were 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 cefiro and this is not to be confused with the the Hanukkah menorah which has eight lights and 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

The Meaning of Numbers in the Bible

Biblical Numerology

or

The Meaning of Numbers in the Bible

HOW GOD EMPLOYS NUMBERS IN THE HOLY BIBLE

No. 1 Just as number 1 is the foundation of all mathematics, so Yahweh is the
beginning of all. Number 1 therefore in Scripture pertains to God.

No. 2 The number of separation, witness or opposites.

No. 3 The number of Divine perfection. The complete number, the first perfect
number.

No. 4 The number of creative work—the number of organization, sometimes referred
to as the world number.

No. 5 The number of grace—free gift of God—the number of mercy.

No. 6 The number of flesh or pertaining to that which will be destroyed.

No. 7 The second perfect number. The number of spiritual perfection. The
covenant number. The number of God's seal.

No. 8 The number of resurrection—a new beginning. The number of immortality.

No. 9 The number of finality. The number of judgment.

No. 10 The third perfect number. The number of ordinal perfection.

No. 11 The number of disorganization. The number of incompleteness.

No. 12 The fourth perfect number. The number of governmental perfection.

No. 13 The number of sin. The number of rebellion.

No. 14 Double of seven. The number of double spiritual benefits.

No. 15 3 X 5—The number describing the ultimate of grace or mercy.

No. 17 Seventeen is not a multiple of any number. It has no factors. It is a
combination of 10 (ordinal perfection) and 7 (spiritual perfection). It is
therefore indicative of perfection of spiritual order, (see Rom. 8:35-39).

No. 19 Combination of 10 and 9. Denotes Divine order connected with judgment.

No. 20 The number of expectancy. It is one short of the ultimate of spiritual
perfection—3 X 7.

No. 21 The ultimate of spiritual perfection - 3 X 7.

No. 22 The double of 11. It carries the meaning of 11 (disorganization or
incompleteness in intensified form).

No. 24 The double of 12 (governmental perfection) and speaks of the new or
spiritual Jerusalem.

No. 25 Carries the essence of the square of 5 (mercy or grace).- ^

No. 27 The cube of 3 X 3 X 3. The ultimate of completeness.

No. 28 The product of 7 (spiritual perfection) X 4 (number of creation).

No. 29 The product of 20 (expectancy) plus 9 (judgment).

No. 30 Perfection of Divine order. 3 X 10 - see Luke 3:23.

No. 37 The word of God.

No. 40 The number of probation, trial and chastisement.

No. 70 Perfect spiritual order - 7 X 10.

No. 153 Gematria of "The sons of God."

No. 666, 666 is the number of the antichrist, the numeric value of his name in Greek equivalent gematria. 

No. 144,000 12 X 12  

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).

https://www.gnosticdoctrine.com/2020/11/gematria.html