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).

The Corporeal Nature of the Deity: Spirit as Energy and Matter

 The Corporeal Nature of the Deity: Spirit as Energy and Matter

Yahweh declares to the ends of the earth, **“Look unto me, for I am EL, and none else”** (Isaiah 46:22). To Israel, He affirms, **“Ye are my witnesses, and my servant whom I have chosen, that ye may know and believe me, and understand that I, YAHWEH, am He; before me EL or Power has not been formed, nor after me shall be”** (Isaiah 43:10). This testimony equates EL with the Logos and Theos spoken of in John’s gospel, which states, **“All things were made by Him, and without Him was not anything made that was made”** (John 1:3). The Deity is the source of all wisdom and power, as written: **“For from Him and through Him and to Him are all things. To Him be the glory forever. Amen”** (Romans 11:36).

From these scriptures, we understand that the Deity possesses both body and parts. Paul declares that the resurrected Christ Jesus is the **“ἀπαύγασμα (apaugasma) of the glory, and χαρακτήρ (charakter) of the peculiar nature of the ὑποστάσεως (hypostaseos) or substance of the Theos”** (Hebrews 1:3). This identifies the glorified Jesus as partaking of the same corporeal, incorruptible substance as the Deity. The substance of the Deity is living, for **“the Father hath life in himself”** (John 5:26). This life is inherent, self-sustaining, and inseparable from His substance, which is incorruptible and eternal.

### Spirit as Energy and Matter

In modern scientific terms, the Deity’s substance can be understood as energy and matter unified, consistent with the principle expressed in Einstein’s equation, **E = mc²**. If energy and matter are interchangeable, then the incorruptible and living substance of the Deity is the ultimate manifestation of this principle. The Spirit—the creative and transformative power described in scripture—is not an abstract force but a corporeal, tangible energy. This energy is the essence of the Deity’s body, concentrated and materialized as light, heat, and life.

The Deity’s incorruptible substance is the focal center of all creation’s power. As the embodiment of energy, this substance emits light and heat, which are not merely metaphors but actual corporeal phenomena integral to the Deity’s nature. The heat represents the active, life-sustaining power of the Deity, while the light symbolizes His omnipresent glory and wisdom. These attributes are essential to life and existence, manifesting as a radiant, corporeal body too intense for human vision.  

The Deity’s radiant Spirit forms the atomic structure of all things, from celestial bodies to microscopic organisms. His incorruptible energy is the source of all existence, sustaining the cosmos with His life-giving power. This unity of Spirit, light, heat, and incorruptibility reveals the profound depth of the Deity’s nature—a corporeal and energetic being, the self-existing source of all life and power.

Thus, creation is not ex nihilo (from nothing) but ex Deo (from God). All things originate from the Deity’s incorruptible substance, a radiant body of light and heat, whose energy manifests as the tangible reality of the universe. This scientific and scriptural understanding affirms the corporeal, energetic nature of the Deity, whose Spirit is both the creator and sustainer of all things.

### Ezekiel's Vision and the Corporeal Deity

The vision of Ezekiel provides a profound glimpse into this radiant substance. He describes:  

**“Above the firmament that was over the heads of the four living ones was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was the likeness as the appearance of a man above upon it. I saw as the color of electrum, as the appearance of fire round about within it”** (Ezekiel 1:26-27).  

This vision reveals the corporeal nature of the Deity as a body of radiant energy, with fire and light emanating from His form. Similarly, Daniel describes the Ancient of Days as sitting upon a throne like fiery flames, with a stream of fire issuing forth (Daniel 7:9-10). In Revelation, John depicts **“lightnings, thunderings, and voices”** proceeding from the throne, emphasizing the energetic nature of the Deity’s presence (Revelation 4:5).

### Creation Ex Deo: The Scientific Perspective

Scripture teaches that all things proceed from the Deity, not from nothing. **“There is one Deity, the Father, ex ou (out of whom) are all things”** (1 Corinthians 8:6). This aligns with a scientific understanding of creation as a transformation of energy into matter. The Deity’s emanating Spirit, described as all-pervading energy, is the substratum of every existing thing, from stars to the smallest particles.

Modern physics recognizes that matter is energy in a condensed form. Thus, the Deity’s radiant Spirit—His corporeal energy—constitutes the building blocks of the universe. As scripture states, **“By His Spirit He garnished the heavens”** (Job 26:13). This Spirit is not an abstract essence but a tangible force, the fundamental energy that forms atoms, molecules, and all physical substances.

### Light and Heat as Manifestations of the Deity

Light and heat are intrinsic to the Deity’s substance. As radiant energy, they are both the source and sustainer of life. The Deity is described as dwelling in **“unapproachable light”** (1 Timothy 6:16) and as **“a consuming fire”** (Hebrews 12:29). These manifestations of light and heat reflect the corporeal reality of the Deity’s body—an eternal, incorruptible energy that radiates throughout creation.

Heat, in particular, symbolizes the dynamic, life-giving energy of the Deity. In scientific terms, heat is a transfer of energy, essential for sustaining life. Similarly, the heat of the Deity’s presence is the active force that upholds all creation. This energy is not merely spiritual but physical, permeating the universe as the essence of all matter and energy.

### The Deity as the Source of All

Such, then, is the Deity—Spirit, corporeal and emanating: corporeal in His own person; emanating thence into all the Elohim of His universe, in whom the emanating matter, by the fiat of the Divine Will, became fixed, organic, corporeal, and consubstantial with the Deity Himself. Thus, He is Eloah in chief; and **"without me,"** He saith, **"of Elohim there is none else"** (Isaiah 45:5), and **"without me there are no Elohim"** (Isaiah 44:6). Therefore, we find the phrase in הוּא אֱלֹהִים (Hu Elohim) "HE the Elohim"—He, the only Deity, by His Spirit, a multitude of mighty ones (Isaiah 45:18).

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Christian Kabbalah How the Greek Alphabet Represents Jesus Christ

Christian-Kabbalah-How-Greek-Alphabet Represents-Jesus-Christ

### **How the Greek Alphabet Represents Jesus Christ**

The Greek alphabet is deeply symbolic, and each letter can be seen as a representation of Jesus Christ, the Messiah. This perspective aligns with the view that Jesus is the human manifestation of God's Word (*Logos*), without implying pre-existence or Trinitarian concepts. Instead, each letter reveals aspects of Jesus' mission, character, and relationship with God and humanity.

#### **Alpha (Α, α) – The Beginning**

Jesus is described as "the author and finisher of our faith" (Hebrews 12:2). Alpha, the first letter, symbolizes Jesus as the foundation of God's plan for salvation—the "beginning" of the new creation in Christ (2 Corinthians 5:17).

#### **Beta (Β, β) – The House**

Beta is linked to the Hebrew letter *Bet*, meaning "house." Jesus is the builder of God's spiritual house (Hebrews 3:3-6) and the cornerstone of the temple of God (Ephesians 2:20).

#### **Gamma (Γ, γ) – The Bridge**

Gamma represents connection and support. Jesus is the mediator between God and humanity (1 Timothy 2:5), bridging the gap caused by sin.

#### **Delta (Δ, δ) – The Door**

Delta's triangular shape resembles an open doorway. Jesus declared, "I am the door; if anyone enters by me, he will be saved" (John 10:9), signifying the only way to access God's kingdom.

#### **Epsilon (Ε, ε) – Grace and Salvation**

Epsilon represents the number five, often associated with grace in Scripture. Jesus embodies God's grace, bringing salvation to humanity (Titus 2:11).

#### **Zeta (Ζ, ζ) – Life**

Zeta connects to *zoe*, the Greek word for life. Jesus proclaimed, "I am the way, the truth, and the life" (John 14:6), offering eternal life to those who believe in him.

#### **Eta (Η, η) – The Light**

Eta signifies radiance. Jesus is "the light of the world" (John 8:12), shining truth and hope into the darkness of sin.

#### **Theta (Θ, θ) – The Mark of God**

Theta resembles a circle with a cross, symbolizing divine authority and purpose. Jesus bore God's mark as the chosen Messiah and suffered on the cross to fulfill God's plan (Isaiah 53:4-5).

#### **Iota (Ι, ι) – The Hand of God**

Iota signifies the smallest measure, representing humility. Jesus came as a servant (Philippians 2:7) and worked the miracles of God with his hands (Matthew 14:19).

#### **Kappa (Κ, κ) – The Crown**

Kappa reflects kingship and victory. Jesus, as the Messiah, is crowned with glory and honor (Hebrews 2:9) and will reign as King of Kings (Revelation 19:16).

#### **Lambda (Λ, λ) – The Shepherd’s Staff**

Lambda is shaped like a staff, representing Jesus as the Good Shepherd who lays down his life for the sheep (John 10:11).

#### **Mu (Μ, μ) – The Water of Life**

Mu symbolizes flowing water. Jesus offers "living water" to quench spiritual thirst (John 4:10), representing the life-giving power of his teachings.

#### **Nu (Ν, ν) – Victory**

Nu reflects steadfastness and victory. Through his resurrection, Jesus triumphed over sin and death (1 Corinthians 15:57).

#### **Xi (Ξ, ξ) – Suffering**

Xi's jagged form suggests turmoil and suffering. Jesus endured suffering and rejection to accomplish God's will (Isaiah 53:3).

#### **Omicron (Ο, ο) – Wholeness**

Omicron represents completeness and unity. Jesus prayed for the unity of his followers, reflecting God's perfect plan (John 17:21-23).

#### **Pi (Π, π) – The Foundation**

Pi's form suggests a structure or support. Jesus is the foundation upon which the church is built (1 Corinthians 3:11).

#### **Rho (Ρ, ρ) – The King**

Rho is linked to rulership. Jesus, as the Messiah, fulfills the role of God's anointed King (Psalm 2:6-7).

#### **Sigma (Σ, σ/ς) – Salvation**

Sigma represents summation. Jesus completed God's plan of salvation, fulfilling the law and the prophets (Matthew 5:17).

#### **Tau (Τ, τ) – The Cross**

Tau is shaped like a cross, representing Jesus' sacrifice. Through the cross, Jesus reconciled humanity to God (Colossians 1:20).

#### **Upsilon (Υ, υ) – The Cup of Sacrifice**

Upsilon resembles a chalice, symbolizing Jesus' acceptance of the cup of suffering in Gethsemane (Matthew 26:39).

#### **Phi (Φ, φ) – The Vine**

Phi's circular form reflects growth and life. Jesus is the true vine, and believers are the branches (John 15:5).

#### **Chi (Χ, χ) – The Anointed One**

Chi is the first letter of *Christos* (Christ). Jesus is the Anointed One, chosen by God to bring salvation (Luke 4:18-21).

#### **Psi (Ψ, ψ) – The Spirit**

Psi symbolizes the human spirit and breath. Jesus, anointed by the Holy Spirit, gives spiritual life to humanity (John 20:22).

#### **Omega (Ω, ω) – The End**

Omega, the last letter, signifies completion. Jesus is the "finisher of our faith" (Hebrews 12:2) and will bring God's plan to its ultimate fulfillment (Revelation 22:13).

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Tartarus: A Metaphysical Perspective

Tartarus: A Metaphysical Perspective

Tartarus is a term found in various ancient texts, notably the Septuagint (LXX) and the New Testament, carrying a range of meanings and metaphysical implications. Its usage in these writings reveals both the material and symbolic nature of this underworld realm, shedding light on both its literal and metaphysical significance. By examining its occurrences in scripture and other religious writings, we can gain a deeper understanding of how Tartarus was perceived in the ancient world and how it functions in theological discourse.

In the Septuagint (LXX) translation of Job, Tartarus is mentioned twice in reference to the deep and abyss. In Job 40:15 (40:20, LXX), concerning Behemoth, we read: "And when he has gone up to a steep mountain, he causes joy to the quadrupeds in the deep [ἐν τῷ Ταρτάρῳ (‘in the tartarus’)]" (Job 40:15). Here, Tartarus refers to a low or deep place, indicating a symbolic location of darkness and depth, a place where things are submerged or hidden from sight. Similarly, in Job 41:31-32 (41:23-24, LXX), concerning Leviathan, it states: "He makes the deep boil like a brazen caldron; and he regards the sea as a pot of ointment, and the lowest part of the deep [τὸν Τάρταρον τῆς ἀβύσσου (‘the tartarus of the abyss’)] as a captive: he reckons the deep as his range" (Job 41:31-32). Again, Tartarus is associated with the lowest or most inaccessible part of the abyss, symbolizing a place of profound mystery, chaos, and power beyond human understanding. This connection suggests that Tartarus in this context is not only a literal place but also a symbolic representation of the forces that govern the unseen, chaotic depths of the world.

In 2 Peter 2:4, the word Tartarus appears in the Greek form tartaroo ("For if God did not spare angels when they sinned, but cast them into hell [τὰρτάρωσεν], putting them in gloomy dungeons to be held for judgment") (2 Peter 2:4). The term here is translated as "hell," but it refers specifically to a place of divine punishment reserved for the rebellious angels. This usage draws on Homeric mythology, where Tartarus is depicted as a sunless abyss, far beneath the Earth, where the Titans and other rebellious gods were imprisoned by Zeus. The apostle Peter employs this term to describe the fate of those angels who transgressed, emphasizing a place of confinement and awaiting judgment.

In 1 Enoch 20:1, the archangel Uriel is placed "in charge of the world and of Tartarus," signifying his role in overseeing not only the earthly realm but also the netherworld. "Tartarus" in this context is a realm under the control of divine beings, and its association with Uriel suggests that the place is not just a prison but also a locus of divine order.

The Gnostic texts also provide rich imagery surrounding Tartarus. In The Hypostasis of the Archons, the archangel Zoe (Life) breathes into the face of the rebellious Sakla (Yaldabaoth), and this angel binds him and casts him into "Tartaros below the abyss" (The Hypostasis of the Archons). Here, Tartarus is depicted as a cosmic prison for the divine rebel, a place of profound separation from the higher realms of light and knowledge. The notion of Tartarus as a realm beneath the abyss implies a metaphysical depth where souls or entities are separated from the divine source, representing a state of spiritual degradation and imprisonment.

Similarly, in The Book of Thomas the Contender, the savior speaks of one who will be "handed over to the ruler above who rules over all the powers as their king, and he will be cast from heaven down to the abyss, and he will be imprisoned in a narrow dark place." This narrow, dark place is described as the "great depth of Tartaros," symbolizing a state of profound separation from the divine, where the soul is trapped in a place of judgment, awaiting its ultimate fate (The Book of Thomas the Contender).

The Trimorphic Protennoia further elaborates on the nature of souls in Tartarus, stating: "I am the life of my Epinoia that dwells within every Power and every eternal movement... and every soul dwelling in Tartaros." Here, Tartaros is not only a physical realm but also a metaphysical state of spiritual imprisonment for souls who are detached from the divine Light. The soul in Tartarus is described as dwelling in sleep, an unconscious state from which it must awaken to return to the light and unity with the divine.

From a metaphysical perspective, Tartarus symbolizes not only a physical place of punishment but also a spiritual condition. It represents the depths of ignorance, rebellion, and separation from the divine source. In many texts, Tartarus is portrayed as a space where entities or souls are confined due to their actions, whether through transgression or spiritual blindness. The abyss or depth of Tartarus is not just a location but a state of being—spiritual darkness and alienation from divine wisdom and light. The metaphorical implications of Tartarus reflect the inner spiritual state of the soul: when one turns away from the divine or indulges in lower states of consciousness, they metaphorically descend into Tartarus. It is through spiritual awakening, as shown in various texts, that the soul can rise above this imprisonment and return to the light of knowledge and unity with the divine.

Thus, Tartarus, in its various ancient uses, conveys a profound metaphysical principle: the journey of the soul through light and darkness, imprisonment and liberation, reflecting the deeper spiritual realities of punishment, redemption, and the restoration of divine harmony.

bara Elohim

 The phrase *bara Elohim*—translated as "powers He (EL) created" or "Mighty Ones He (EL) created"—expresses a profound mystery within the realms of Christian Kabbalah and Valentinian Gnosticism. This phrase reveals a process by which EL, the Supreme Being, produces or emanates the Elohim as extensions of His power and corporeal substance. EL is not simply a distant, impersonal force but a tangible, corporeal intelligence that emanates a multitude of powers, known collectively as the *Elohim Shaddai*, who enact His will throughout creation.

In this framework, the creation of the Elohim is more than a mere act of divine will; it is a transmission of essence. Proverbs 8:22 offers insight, stating that Yahweh “produced” wisdom at the beginning of His way. This “production” reflects a process of bringing forth, where EL, through a form of emanation, transmits His substance into these powers, the Elohim. This emanation aligns with the concept in Christian Kabbalah that creation is *ex deo*, or “out of God,” where the Elohim emerge as extensions of EL’s own being, infused with His attributes and might.

The Hebrew phrase *ruach Elohim*, translated as “the Spirit of Elohim,” expands this notion by signifying a principle that emanates from EL and acts upon creation. In Genesis 1:2, the *ruach Elohim* is described as “moving” or “brooding” over the waters, with the Hebrew word *rachaf* evoking the image of a mother hen nurturing her offspring. This brooding principle represents a dynamic, nurturing force that infuses creation with life and potential. It encompasses and penetrates the primordial waters, understood as the primal material of creation. In Christian Kabbalistic thought, this brooding *ruach* not only rests upon the waters but permeates their very substance, reaching into every atom, proton, neutron, and electron, setting the stage for the unfolding of creation.

The act of brooding signifies more than simple motion; it is an empowerment process. The *ruach Elohim*, emanating from EL, prepares and vitalizes the cosmos, awaiting the command of the Mighty Ones—the Elohim—to begin the work of creation. This brooding spirit is the active force of EL’s wisdom, or *Heavenly Wisdom*, which serves as the means through which the Elohim enact divine will. Psalm 104:30 supports this, declaring, “He sends forth His spirit; they are created.” The Elohim, empowered by this spirit, become the agents of creation, infusing the universe with the divine order and structure.

In Job 33:4, Job speaks of this relationship, saying, “The Spirit of God (ruach of EL) has made me, and the breath (nishmah) of the Mighty Ones (Shaddai) has given me life.” Here, *Shaddai*, or the Mighty Ones, is synonymous with the Elohim. The *ruach of EL* functions as the creative and life-giving force, while the *nishmah* or breath of Shaddai conveys vitality and essence. This divine breath emanates directly from EL, embedding His life-force within creation. The *Elohim Shaddai*, empowered by EL, are therefore more than mere beings; they are the divine energies that actualize EL’s intentions in the cosmos.

In both Christian Kabbalah and Valentinian Gnosticism, emanation is a fundamental concept. The supreme Being, EL, embodies a boundless power that flows outward, producing entities reflective of His nature. In the Valentinian tradition, these entities are often described as aspects of the divine fullness, or *Pleroma*, a term that denotes the totality of divine attributes emanating from the highest God. However, Christian Kabbalah emphasizes the corporeality of these emanations, viewing the *Elohim* not as abstract, distant powers, but as tangible extensions of EL’s corporeal substance. EL is thus both the origin and sustainer of the Elohim, who serve as the instruments of His will within creation.

When we consider the *Spirit of EL*—a term that conveys power, strength, and might—we glimpse an emanation that is both creative and sustaining. The *ruach of EL* is not a separate entity but a powerful force that flows from EL, endowing the *Elohim* with the capability to manifest His purposes. In 1 Corinthians 8:6, Paul emphasizes this, stating, “from whom are all things,” affirming that all of creation originates from the one, corporeal intelligence of EL. This divine fountain of omnipotence is described in 1 Timothy 6:16 as an “unapproachable light,” a glowing center of power that radiates life and wisdom. EL, then, is the sole corporeal being with absolute intelligence, and all other beings and powers derive their essence from Him.

*Bara Elohim*—"powers He created"—encapsulates this vision of creation as an emanation from the all-encompassing source, EL. The *Elohim* are not separate, autonomous deities but are vessels of EL’s own power, continually sustained and empowered by His spirit. Through this brooding and empowering relationship, we come to see creation not as an event in the distant past but as an ongoing act of emanation. The *Elohim Shaddai*, acting in concert with EL’s will, reveal a universe sustained by a unified source, where every action and creation flows from EL’s corporeal intelligence.

The Christ left Jesus On The Cross The Gospel of Philip

The Christ left Jesus 

On The Cross

“My God, my God, why, lord, have you forsaken me?” He spoke these words on the cross, for he had departed from that place. The Gospel of Philip

My God, my God, why, lord, have you forsaken me?” He spoke these words on the cross, for he had departed from that place. The Gospel of Philip

“My God, my God, why, lord, have you forsaken me?” (Jesus felt the removal of the Holy Spirit ) He spoke these words on the cross, for he (The Father the Logos) had departed from that place (Jesus on the cross).

Christ, the Word, who “in the beginning laid the foundations of the earth,” Hebrews 1:10 therefore pre-existed before the birth of “the body prepared” of the substance of Mary, and which lay dead in the tomb. That body named Jesus, had no existence until developed by the Christ-Power. Federally, indeed, it pre-existed in the loins of Abraham and in Adam, as Levi was in Abraham, and we in Adam, before birth; but not otherwise. (On the Nature of Christ February 22nd, 1867)

Here there is a difference between Jesus and the logos that anointing spirit which is the Father

The pre-existent Christ, or Deity, was not the less Deity because he veiled himself in flesh, in our “sinful flesh,” or “sin’s flesh,” and styled himself JESUS, or he who shall be Saviour. Jesus Christ in the day of his weakness, had two natures —the one, DEITY; the other, MAN—the Eternal Christ-Power veiled in, and manifested through the flesh created from the ground; which flesh had wilfully transgressed the Divine Law, the penalty of which sent it back into the dust from whence it came. This is Jesus Christ the true Deity, whom to know is life eternal. (On the Nature of Christ February 22nd, 1867)

The spirit descended upon him in bodily shape at his baptism in the Jordan, and took possession of him. This was the anointing which constituted him Christ (or the anointed), and which gave him the superhuman powers of which he showed himself possessed. (Christendom Asray Robert Roberts)

Jesus, who in his discourses, always maintained the distinction between what he called “mine own self” and “the Father Himself” who dwelt in him by His spirit. “The Son,” said he, “can do nothing of himself,” and this he repeated in the same discourse, saying, “I can of mine own self do nothing.” He refers all the doctrine taught, and all the miracles performed, to the Father whose emanating spirit rested upon him and filled him. If this be remembered, it will make the “hard sayings” of his teaching easy to be understood.

Now, Jesus was one and the Father was another . . . it is written in the law of Moses, that the testimony of two men is credible—I am one that bear witness of myself, and the Father who sent me (the other witness). He beareth witness of me.—(Jno. 5:30; 7:16; 8:17, 18.) Here, then, are two persons. The Father Himself being Deity or power, but when associated with the Son of Man, who when so associated was powerful—anointed with the Holy Spirit and with power—He was (EL Eloahh) strength of power that is power of the Powerful One, the power by mediation manifested; the power being one and the medium of manifestation another Powerful One (Eloahh). (Phanerosis by Dr. John Thomas) 

My Power (EL), my Power (EL), why hast Thou forsaken me? why art thou so far from helping me, and from the words of my roaring?' My Power (my EL), 'why hast thou forsaken me? 'O my God, I cry in the daytime, but thou' (answereth) 'not:' (not hearest not, we can see that in verse 21, thou hearest). 'In the daytime thou answereth not' (at that time). And in verse 6 he says, 'I am a worm, and no man' (the man 'ish', no great man) 'a reproach of men' (the Adam) 'and despised of the people' (Isaiah 53 - 'despised and rejected of men') 

The anointing spirit forsook Jesus when he cried out upon the cross, "My Power (EL), my Power (EL), why hast Thou forsaken me?" Jesus felt the removal of the Holy Spirit. The out-flowing power by which he had taught and worked was withdrawn from him for some time before he died. The Spirit no longer rested upon him, yet he continued to live as other men. In process of time he expired. He was now, like the Veil of the Temple, "rent in twain." It was no longer affirmable that "I and the Father are one"; but that "I and the Father are twain"; for the Father was no longer in him, nor he in the Father. In the tomb of Joseph of Arimathea, the body was in the condition predicted in Psalm 38: "Yahweh's arrows stuck fast in it, and His hand pressed it sore. There was no soundness in the flesh; its wounds stank; and its loins were filled with a loathsome disease; feeble and sore broken, his lovers and friends stood aloof from His stroke, which had consumed him, and laid him low in a horrible pit." This was the death state of the Cherub. (Phanerosis by Dr. John Thomas) 

But, Jesus also said “ Father, into your hands I commend my spirit! ”. It could also, be seen, that Jesus did participate in returning His Spirit ( Sophia, Wisdom, The Holy Spirit ) back to His Father, into " The Pleroma " from where She (Sophia) originally came from. By this statement, He manifested Himself, that His Spirit was "The Elect", "The Anointing Spirit". The Gnostic Redeemer of Souls that did fell, by non fault of their own, into the pit ( matter ).


Extracts from the Works of Theodotus

And he died at the departure of the Spirit which had descended upon him in the Jordan, not that it became separate but was withdrawn in order that death might also operate on him, since how did the body die when life was present in him? For in that way death would have prevailed over the Saviour himself, which is absurd. But death was out-generalled by guile. For when the body died and death seized it, the Saviour sent forth the ray of power which had come upon him and destroyed death and raised up the mortal body which had put off passion. In this way, therefore, the psychic elements are raised and are saved, but the spiritual natures which believe receive a salvation superior to theirs, having received their souls as “wedding garments.”

what is the psychical body

what is the psychic body

44 It is sown a body of the soul, it is raised a body of the spirit; if there is a body of the soul, there is also of the spirit:--
45 Thus, also, it is written--The first man, Adam, became, a living soul, the last Adam, a life-giving spirit.
46 Howbeit, not first, is the [body] of the spirit, but that, of the soul,--afterwards, that of the spirit.
47 The first man, is of the ground, earthy, the second man, is, of heaven:
48 As, the man of earth, such, also, the men of earth, and, as, the man of heaven, such, also, the men of heaven;
49 And, even as we have borne the image of the man of earth, let us also bear the image of the man of heaven.
50 And, this, I say, brethren,--that, flesh and blood, cannot inherit, God’s kingdom. Neither doth, corruption, inherit, incorruption.

psychic

5591 psyxikós (an adjective, derived from 5590 /psyxḗ, "soul, natural identity") – properly, soulish, i.e. what is natural, as it relates to physical (tangible) life alone (i.e. apart from God's inworking of faith).

5591 /psyxikós ("natural") typically describes the natural ("lower") aspect of humanity, i.e. behavior that is "more of earth (carnality) than heaven." 5591 (psyxikós) then sometimes stands in contrast to 4152 /pneumatikós ("spiritual") – the higher, spiritual aspect of humanity that develops through faith (4102 /pístis).

a. having the nature and characteristics of the ψυχή i. e. of the principle of animal life," which men have in common with the brutes (see ψυχή, 1 a.); (A. V. natural): σῶμα ψυχικόν, 1 Corinthians 15:44; substantively, τό ψυχικόν (Winer's Grammar, 592 (551)), 1 Corinthians 15:46: since both these expressions do not differ in substance or conception from σάρξ καί αἷμα in 1 Corinthians 15:50, Paul might have also written σαρκικον; but prompted by the phrase ψυχή ζῶσα in 1 Corinthians 15:45 (borrowed from Genesis 2:7), he wrote ψυχικόν.

b. "governed by the ψυχή i. e. the sensuous nature with its subjection to appetite and passion (as though made up of nothing but ψυχή): ἄνθρωπος (equivalent to σαρκικός (or σάρκινος, which see 3) in ), 1 Corinthians 2:14; ψυχικοί, πνεῦμα μή ἔχοντες, Jude 1:19 (A. V. sensual (R. V. with marginal reading 'Or natural, Or animal'); so in the following example); σοφία, a wisdom in harmony with the corrupt desires and affections, and springing from them (see σοφία, a., p. 581b bottom), James 3:15. (In various other senses in secular authors from Aristotle and Polybius down.)

Last of all Baruch appeared unto Jesus, a shepherd boy, son of Joseph and Mary, a child of Christology. twelve years. And Jesus remained faithful to the teachings of Baruch, in spite of the enticements of Naas. And Naas in wrath caused him to be "crucified," but he, leaving on the "tree" the body of Eden--that is to say, the psychic body or soul, and the gross physical body--and committing his spirit or mind to the hands of his Father (Elohim), ascended to the Good One.




"Now there is much investigation devoted by them to this subject, and it is the starting-point of schism and disagreement. Hence their doctrine is divided in twain, and one teaching is called the Anatolic, according to them, and the other the Italic. They [who get their teaching] from Italy, of whom are Heracleon and Ptolemæus, say that the body of Jesus was [originally] of psychic constitution, and, because of this, at his baptism the Spirit, like a dove, descended upon him--that is to say, the 'word' of the Mother from above, Wisdom--and united with his psychic [body], and raised him from the dead. This is, says the writer, the saying: 'He who raised Christ from the dead will vivify also your mortal bodies'--that is to say, psychic [bodies]. For the clay it was which came under the curse. 'For earth,' says [Moses], 'thou art, and unto earth shalt thou return.'

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

Finally Theodotus is an important figure in Valentianian Gnosticism rejects the idea that the Pleroma is non-corporeal 

10 But not even the world of spirit and of intellect, nor the arch angels and the First-Created, no, nor even he himself is shapeless and formless and without figure, and incorporeal; but he also has his own shape and body corresponding to his preeminence over all spiritual beings, as also those who were first created have bodies corresponding to their preeminence over the beings subordinate to them. For, in general, that which has come into being is not unsubstantial, but they have form and body, though unlike the bodies in this world. Those which are here are male and female and differ from each other, but there he who is the Only-Begotten and inherently intellectual has been provided with his own form and with his own nature which is exceedingly pure and sovereign and directly enjoys the power of the Father; and the First-Created even though numerically distinct and susceptible of separate distinction and definition, nevertheless, are shown by the similarity of their state to have unity, equality and similarity. For among the Seven there is neither inferiority nor superiority and no advance is left for them, since they have received perfection from the beginning, at the time of the first creation from God through the Son. And he is said to be “inapproachable Light” as” Only-Begotten,” and “First-Born,” “the things which eye hath not seen, nor ear heard, and which have not entered into the heart of man,” – and such a one shall not be found either among the First-Created or among men, – but they “always behold the face of the Father” and the face of the Father is the Son, through whom the Father is known. Yet that which sees and is seen cannot be formless or incorporeal. But they see not with an eye of sense, but with the eye of mind, such as the Father provided.