The Meaning of Silence in the Bible and Its Use as a Name of an Aeon

The Meaning of Silence 

or

The Meaning of Sigé

The Meaning of Silence in the Bible and Its Use as a Name of an Aeon

In this study, we examine the meaning of the word silence as it appears in the Bible, its linguistic roots in Hebrew and Greek, and how it eventually came to be used as the name of one of the aeons in Gnostic cosmology.

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The Meaning of Silence

The Greek word translated as silence in the New Testament is Sigé (σιγή, Strong’s 4602), a feminine noun. The term carries the sense "to keep silent," "to keep secret," or simply "silence." It appears in contexts where stillness or quietude is mandated or observed.

A notable usage occurs in 1 Corinthians 14:28:

"But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God." (1 Cor 14:28, KJV)

Here, silence is commanded when communication cannot be properly understood, emphasizing restraint and reverence during worship.

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Hebrew Words for Silence

The Old Testament presents two primary Hebrew terms translated as silence:

1. דמם (dâmam, Strong’s 01826) — a verb meaning "to be silent," "to be still," or "to rest."

2. דְּמָמָה (dᵉmâmâh, Strong’s 01827) — a feminine noun derived from dâmam, meaning "silence," "stillness," "quiet," or "whisper."

The noun dᵉmâmâh often denotes a profound, reverent silence, sometimes accompanied by a subtle, internal voice. For example, in Job 4:16, the text relates:

"It stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence (dᵉmâmâh), and I heard a voice, saying," (Job 4:16, KJV)

This passage highlights silence as a space where communication occurs without loudness or disturbance—a stillness before a divine message.

Another key example is found in 1 Kings 19:12:

"And after the earthquake a fire; but Yahweh was not in the fire: and after the fire a still (dᵉmâmâh) small voice." (1 Kings 19:12, KJV)

The "still small voice" (Hebrew: kol dᵉmâmâh) suggests an intimate, gentle form of divine presence or communication, contrasting with more dramatic manifestations such as earthquakes or fire. This has often been interpreted as an "internal voice," an inward experience of God's presence through silence rather than noise.

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Silence as Rest

The verb dâmam also conveys a sense of rest or cessation. Psalm 37:7 uses this root:

"Rest (dâmam) in Yahweh, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass." (Psalm 37:7, KJV)

Here, silence overlaps with the idea of quiet patience and trust, suggesting a peaceful cessation of anxious activity.

Strong’s Concordance summarizes dâmam (01826) with various meanings:

AV translations: silence (6), still (6), silent (4), cut off (3), cut down (2), rest (2), cease (2), forbear (1), peace (1), quieted (1), tarry (1), wait (1); total 30 occurrences.

Beyond physical quiet, the word figuratively describes:

• The unanswered prayers of believers (Psalm 83:1; 35:22; Jeremiah 8:14).

• Awe in the presence of Divine Majesty (Isaiah 41:1; Zechariah 2:13).

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Theological and Symbolic Implications

The biblical notion of silence thus encompasses physical stillness, secretiveness, reverence, and patient rest. Silence is not merely the absence of noise but a profound state where divine communication, awe, and internal spiritual experience occur.

This biblical and linguistic foundation of silence is important when we consider its later use in Gnostic systems, where aeons—emanations or divine attributes—often bear names that reflect deep theological concepts.

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Silence as an Aeon in Gnostic Thought

In some Gnostic cosmologies, especially within Valentinian and related systems, Silence (Greek: Sigé) is personified as one of the aeons, often feminine, reflecting the Greek noun’s gender.

An aeon is a divine entity or emanation that exists within the Pleroma—the fullness of the divine realm. Aeons represent attributes, powers, or aspects of the Deity.

Silence as an aeon symbolizes the primordial stillness and mystery at the root of divine reality. It may represent the hidden, ineffable nature of the divine essence, which precedes and contains all speech and manifestation. Just as biblical silence is the still small voice where God communicates beyond noise and form, Silence in Gnostic thought is the source from which all emanations arise, the quiet ground of being from which the cosmos unfolds.

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Summary

• The Greek Sigé (σιγή) means silence, secrecy, or quiet.

• Hebrew uses dâmam (verb) and dᵉmâmâh (noun) to express silence, stillness, and rest.

• Biblical examples include 1 Corinthians 14:28 (silence in worship), Job 4:16 and 1 Kings 19:12 (silence as a context for divine communication), and Psalm 37:7 (silence as rest in Yahweh).

• Silence implies more than mere absence of sound; it is a state of reverent waiting, secretiveness, and inner communication.

• In Gnostic theology, Silence (Sigé) is personified as an aeon, representing the profound, hidden, and ineffable source of divine emanation.

This progression from biblical usage to Gnostic personification reflects the deep symbolic resonance silence holds as a bridge between the human experience of the divine and the cosmological unfolding of spiritual reality.

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References:

• Strong’s Concordance numbers: 4602 (Greek σιγή), 01826 (Hebrew דמם dâmam), 01827 (Hebrew דממה dᵉmâmâh)

• 1 Corinthians 14:28 (KJV)

• Job 4:16 (KJV)

• 1 Kings 19:12 (KJV)

• Psalm 37:7 (KJV)

• Psalm 83:1; 35:22; Jeremiah 8:14; Isaiah 41:1; Zechariah 2:13 (for figurative uses of silence)

• Gnostic sources on aeons and Pleroma (e.g., Valentinian texts)

Symbolic Meaning of Silence

Silence holds a profound symbolic meaning throughout the Scriptures, especially within the wisdom literature and prophetic writings. It is often depicted not merely as the absence of sound but as a powerful spiritual state conducive to wisdom, reverence, and communion with the Deity. This document explores the multifaceted symbolic significance of silence in the Bible, highlighting its role as wisdom, reverence, and divine communication, supported by pertinent scriptural quotations.

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Silence as Wisdom and Prudence

The Book of Proverbs, a core source of biblical wisdom literature, frequently extols silence as a virtue intimately connected to wisdom. Proverbs 10:19 states, “When words are many, transgression is not lacking, but whoever restrains his lips is prudent.” Here silence is linked directly to prudence and the wise avoidance of sin. The control of speech is a way to prevent wrongdoing and maintain moral integrity.

Further, Proverbs 11:12 illustrates silence as a form of respect and humility: “Whoever belittles his neighbor lacks sense, but a man of understanding remains silent.” Silence, in this case, is an expression of understanding and restraint, showing respect rather than engaging in destructive speech. Proverbs 17:27 emphasizes a similar point: “Whoever restrains his words has knowledge, and he who has a cool spirit is a man of understanding.” The ability to remain silent reflects maturity and deep comprehension.

Even in social interactions marked by emotional tension, silence is advised. Proverbs 29:11 remarks, “A fool gives full vent to his spirit, but a wise man quietly holds it back.” Silence tempers impulsiveness and fosters even-handedness, which is echoed in Amos 5:13: “Therefore the prudent keep silent in such times, for it is an evil time.” Silence thus becomes a strategic, wise response in precarious circumstances.

Remarkably, silence can elevate even the fool to appear wise. Proverbs 17:28 observes, “Even a fool who keeps silent is considered wise; when he closes his lips, he is deemed intelligent.” This underscores silence as a protective cloak of wisdom, a symbolic safeguard against revealing ignorance.

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Silence as a Spiritual State of Communion

Beyond wisdom and prudence, silence is a sacred spiritual state. It is a condition of inner stillness and attentiveness that connects believers to the Deity, particularly through the "mind of Christ." Silence enables the believer to hear the "still small voice," as described in 1 Kings 19:12: “And after the earthquake a fire, but the Lord was not in the fire; and after the fire a still small voice.” This "still small voice" or gentle whisper represents divine communication, which is discernible only in silence and spiritual quietude.

Entering silence is entering the "secret place of the Most High," as the Psalmist invites: “He who dwells in the secret place of the Most High shall abide under the shadow of the Almighty” (Psalm 91:1, implied). It is a "house of prayer within," where the believer withdraws from the distractions of the outer world to commune with God in solitude. In this stillness, the soul prays, meditates on Truth, and listens attentively to the Deity’s guidance.

Psalm 65 further honors silence in worship: “There will be silence before You, and praise in Zion, O God, And to You the vow will be performed” (Psalm 65:1). Silence here is not emptiness but an offering of reverent praise—“For silence is the most excellent of offerings.” It is a profound expression of awe and submission.

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Silence in Eschatological Context

Silence also features in apocalyptic literature, symbolizing solemnity and divine anticipation. Revelation 8:1 recounts, “And when he opened the seventh seal, there was silence in heaven for about half an hour.” This heavenly silence marks a moment of reverent suspense before the unfolding of divine judgment. It underscores the solemnity and awe that accompany God’s ultimate plans.

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Silence as an Attribute of the Deity: The Feminine Aspect

Silence, intriguingly, is portrayed not only as a human practice but also as a divine attribute, particularly within the symbolic framework of biblical wisdom literature. From 1 Kings 19:12’s depiction of the "still small voice," silence is associated with the gentle, nurturing, and subtle dimension of the Deity.

This feminine aspect of silence can be identified with Sigé (Greek for “Silence”), a figure in some traditions who parallels Sophia, the personification of Wisdom. Sophia (Wisdom) is frequently depicted as a feminine attribute of the Deity, an emanation who embodies divine insight and creative power. Thus, silence and wisdom converge symbolically, both reflecting the Deity’s intimate presence and guidance.

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Summary

Silence in Scripture is richly symbolic and multifaceted:

• It is wisdom, a prudent restraint of speech that avoids sin, expresses respect, and fosters understanding (Proverbs 10:19; 11:12; 17:27; 29:11; Amos 5:13; 17:28).

• It is a spiritual state of stillness that allows the believer to hear the divine “still small voice,” pray, meditate, and praise God in the “secret place of the Most High” (1 Kings 19:12; Psalm 65; Psalm 91:1).

• It represents reverence and the highest form of spiritual offering (Psalm 65).

• It signifies heavenly solemnity before divine acts in apocalyptic visions (Revelation 8:1).

• It embodies a feminine attribute of the Deity, closely connected with Wisdom (Sophia) and the personification of divine silence (Sigé).

In all these ways, silence transcends mere absence of sound and becomes a potent symbol of divine wisdom, reverence, and presence—an invitation to humility, reflection, and profound spiritual communion.

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References

• Proverbs 10:19, 11:12, 17:27, 17:28, 29:11

• Amos 5:13

• 1 Kings 19:12

• Psalm 65:1

• Revelation 8:1

• Psalm 91:1 (alluded)

Silence During the Second Temple Period: A New and Deepened Meaning

The concept of silence in biblical and related Second Temple period literature reveals a profound evolution from simple quietude or prudence to a rich, symbolic, and even cosmic significance. Silence came to embody primordial states, divine mystery, and the hidden workings of the Deity, often connected with creation, revelation, and esoteric knowledge. This document explores how silence took on new and different meanings during the Second Temple period, drawing on key texts such as the Wisdom of Solomon, 2 Baruch, the Odes of Solomon, Romans, and Philo, along with interpretive insights from Theodotus.

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Primordial Silence in Wisdom of Solomon

The Wisdom of Solomon (18:14-16) captures silence as a cosmic condition enveloping the world before divine intervention:
“For while gentle silence enveloped all things
and night in its swift course was now half-gone,
your all-powerful word leaped from heaven, from the royal throne,
into the midst of the land that was doomed,
a stern warrior
carrying the sharp sword of your authentic command,
and stood and filled all things with death
and touched heaven while standing on the earth.” (Wisdom of Solomon 18:14-16, NRSVUE)

Here, silence is “gentle” and all-encompassing, a state preceding God’s powerful word that penetrates the world. Silence is not merely absence but a primordial, enveloping condition from which divine action springs. The passage highlights the transition from silence to the dynamic power of God's command, linking silence with the threshold of creation and judgment.

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Primordial Silence and Creation in Philo

Philo, in his Biblical Antiquities (Chapter 60), also associates silence with creation, describing:
“There were darkness and silence before the world was, and the silence spake, and the darkness became visible. And then was thy name created, even at the drawing together of that which was stretched out, whereof the upper was called heaven and the lower was called earth.”

This evocative statement portrays silence as active and generative—a paradoxical “silence” that “spake,” leading to the visible creation of the cosmos. Silence here is the ineffable, pre-cosmic state that contains the potential for all existence.

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Silence as an Aeonic or Cosmic Age in 2 Baruch

In 2 Baruch 3:7, silence is framed in an eschatological and cosmological sense:
“Or shall the world return to its nature of aforetime, and the age revert to primeval silence.”

The text links the “age” (Greek aeon) with “primeval silence,” suggesting a time before the cosmos or aeons began their activity. This “primeval silence” is a state of cosmic stillness, before the unfolding of time and history. Silence here is more than quiet—it is the original condition to which the world might return, implying a cyclical or restorative aspect.

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Silence in the Odes of Solomon

The Odes of Solomon further illustrate this cosmic silence:
“And by it the worlds (aeons) talk one to the other; and in the Word there were those that were silent;” (Odes of Solomon 12:8)

This indicates that among the aeons, or cosmic powers, some “talk” while others remain “silent,” suggesting different modes of divine or spiritual activity. Silence is portrayed as a deliberate and meaningful state within the divine realm, symbolizing either mystery, contemplation, or hidden knowledge.

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Silence and the Sacred Secret in Romans

The Apostle Paul’s epistle to the Romans (16:25-27) also reflects the Second Temple period’s nuanced understanding of silence:
“Now to him who can make you firm in accord with the good news I declare and the preaching of Jesus Christ, according to the revelation of the sacred secret which has been kept in silence for long-lasting times,
but has now been made manifest and has been made known through the prophetic scriptures among all the nations in accord with the command of the everlasting God to promote obedience by faith;
to God, wise alone, be the glory through Jesus Christ forever. Amen.” (Romans 16:25-27, NRSVUE)

The Greek terms Aeon (Strong’s 166) and Sige (Silence, Strong’s 4601) are used together here. The “sacred secret” or “mystery” was “kept in silence” throughout the ages (aeons), only now revealed through Christ and prophecy. This “silence” is a deliberate concealment, reflecting the hiddenness of divine wisdom and the mystery of salvation that was veiled from earlier times.

Romans thus presents silence as the protective covering of divine mystery—the “sacred secret” dwelling in the silence of the aeons. This adds a temporal and revelatory dimension to silence, marking it as a condition of hidden knowledge awaiting disclosure.

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Theodotus on Silence, Knowledge, and the Aeons

The early Christian thinker Theodotus expands on this theme in his works, explaining that the Father, initially unknown, wished to reveal Himself to the aeons through His own thought:
“Therefore, the Father, being unknown, wished to be known to the Aeons, and through his own thought, as if he had known himself, he put forth the Only-Begotten, the spirit of Knowledge which is in Knowledge. So he too who came forth from Knowledge, that is, from the Father's Thought, became Knowledge, that is, the Son, because ‘through the Son the Father was known.’”

In this interpretation, silence is the condition preceding divine self-revelation. The Father’s “thought” issues forth the Only-Begotten, bridging the silence and unveiling knowledge to the aeons. Silence thus characterizes the cosmic mystery before manifestation—the silent womb from which divine Wisdom and revelation emerge.

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Summary

During the Second Temple period, silence evolved from a mere absence of sound or prudent restraint into a symbol of cosmic and divine realities:

• Silence is primordial, enveloping the cosmos before creation and divine speech (Wisdom of Solomon 18:14-16; Philo, Biblical Antiquities 60).

• Silence is linked with the primeval age before the aeons began their activity and to which the world might return (2 Baruch 3:7).

• Silence coexists with divine speech and the Word, encompassing both vocal and silent aeons in cosmic dialogue (Odes of Solomon 12:8).

• Silence is the veil over sacred mysteries, where divine secrets are concealed throughout the ages and only revealed at the appointed time (Romans 16:25-27).

• Silence marks the hidden state of the Father before the self-revelation through the Only-Begotten and the imparting of knowledge to the aeons (Theodotus).

This rich theological and cosmological symbolism transforms silence into an active, dynamic principle. It is the sacred silence that holds the mystery of the Deity, the unspoken Word, and the unfolding revelation of divine wisdom across time and creation.

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References

• Wisdom of Solomon 18:14-16 (NRSVUE)

• Philo, Biblical Antiquities, Chapter 60

• 2 Baruch 3:7

• Odes of Solomon 12:8

• Romans 16:25-27 (NRSVUE)

• Extracts from the works of Theodotus

Valentinian Understanding of Silence as an Aeon

In Valentinian Gnosticism, silence (Greek: σιγή, Sigé) occupies a foundational place within the pleroma, the fullness of divine emanations. Silence is not merely the absence of sound or activity but is a vital aeon paired in a syzygy with Bythos, the unfathomable Depth, who represents the original masculine principle. This pairing of Silence and Bythos illustrates the profound androgynous nature of the primordial Deity in Valentinian theology.

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Silence as an Aeon and Pair with Bythos

Silence is an aeon in the Valentinian pleroma and forms a syzygy with Bythos. In many Gnostic systems, the supreme power of the Monad—the ineffable One—was called Incomprehensible Silence (σιγή). The Father, described as “the Root of the All” and “the Ineffable One who dwells in the Monad,” exists alone in this silence, which is tranquility itself:
“He dwells alone in silence, and silence is tranquility since, after all, he was a Monad and no one was before him.” (Valentinian Exposition 22:24)

Silence here is both a state and a personified aeon, the female principle paired with the male Depth, Bythos. Yet, the Dyad itself—Bythos and Silence—exists within the single Father, who transcends gender distinctions. The Father is described as androgynous, containing the principle of procreation within himself, being both male and female or above sexual distinctions:
“According to the Valentinian Exposition... the Dyad is existing within the single Father—he is consequently without a female partner.”

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The Androgynous Nature of the Monad

The Monad, or the One, in Valentinian thought is androgynous with two eternal, co-existent principles: the masculine Bythos, “the unfathomable depth,” and the feminine Silence, who is also known as Ennoea (Thought) and Charis (Grace). These are not separate deities but aspects of the one ineffable source. The Monad contains these within itself and through them emanates all other aeons.

The Gospel of Truth elucidates this concept by presenting the Father's thought and will as containing the fullness of emanation:
“This is the completion in the Father’s thought, and these are the words of his meditation. Each of his words is the work of his one will in the revelation of his Word. When they were still in the depths of his thought, the Word – which was the first to come out – revealed them along with a mind that speaks the one Word in a silent grace. He was called ‘the Thought,’ since they were in it before being revealed... Now the Father rests in his will, and is pleased with it.” (Gospel of Truth)

Here Bythos, the depth, is an attribute of the Father, with no suggestion of independence—he is the depth ‘of Him’ or ‘of His thought.’ This affirms that Silence and Bythos, though paired, are not separate gods but integrated principles within the Monad.

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Silence as the Feminine Aspect of the Deity

Silence, or Sigé, is an attribute of the Deity and the feminine principle through which the Father provides substance to the universe. The Valentinian Exposition identifies Silence as God’s primordial state of tranquility:
“He dwells alone in silence, and silence is tranquility since, after all, he was a Monad and no one was before him.” (Valentinian Exposition 22:24)

Furthermore, Theodotus, an early Valentinian thinker, emphasizes that the Father wished to know Himself and be known by the Aeons through His own thought. This self-awareness is expressed as the creative Thought or Mind, which is Silence:
“Therefore, the Father, being unknown, wished to be known to the Aeons, and through his own thought, as if he had known himself, he put forth the Only-Begotten, the spirit of Knowledge which is in Knowledge.” (Extracts from the Works of Theodotus 7:1)

Silence here is not inert but active, the creative and self-aware Thought that makes all subsequent aeons substantial. As the mother of all who were put forth by Depth, Silence maintained a mysterious and ineffable character:
“They say that Silence, who is the mother of all who were put forth by Depth, with regard to what she had nothing to say kept silence about the inexpressible and with regard to what she did not understand she called it incomprehensible.” (Extracts from the Works of Theodotus)

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Silence, Bythos, and the Emanation of Aeons

Together, Silence and Bythos emanate further divine beings such as Nous (Mind) and Aletheia (Truth), forming the complex hierarchy of the pleroma. This dynamic illustrates the interplay of masculine and feminine principles as co-eternal aspects of the Monad, responsible for the spiritual universe’s creation and maintenance.

The biblical imagery resonates with this Valentinian symbolism, where the creation narrative links these principles to the physical and spiritual universe:
“And the earth was without form, and void; and darkness was upon the face of the deep (Bythos the Ineffable male). And the Spirit of God (the Holy Spirit or Sigé female) moved upon the face of the waters. And God said... Let there be light: and there was light.” (Genesis 1:2-3)

Here the “deep” (Bythos) and “Spirit” (Sigé) correspond to the original masculine and feminine principles. The waters symbolize the pleroma, the spiritual heavens, and the Deity’s creative power acting in the natural world.

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Silence as the Transcendence and Ineffability of the Divine

Finally, Silence expresses the transcendence of the divine in mystical Valentinian traditions. The Secret Book of John describes the divine invisible spirit as ineffable and dwelling in silence:
“The divine invisible spirit is said to be ineffable, ‘dwelling in silence, at rest, before everything.’”

This ineffable silence precedes creation and revelation, marking the divine as beyond speech, thought, or any human category. Silence, then, is not emptiness but the sacred, silent fullness from which all existence flows.

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Conclusion

In Valentinian theology, Silence is a central and dynamic aeon within the pleroma. It is the feminine principle paired with Bythos, the unfathomable depth, forming an androgynous Monad whose fullness emanates the spiritual universe. Silence represents tranquility, self-awareness, and the ineffable mystery of the divine. It is the creative Thought through which the Father manifests the Word and reveals the aeons. Thus, Silence in Valentinian thought transcends mere quietude, embodying the profound spiritual principle of divine repose, creativity, and hidden knowledge.

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References

• Valentinian Exposition, Nag Hammadi Library 22:24

• Gospel of Truth, Nag Hammadi Library

• Extracts from the Works of Theodotus

• Genesis 1:2-3 (KJV)

• Secret Book of John, Nag Hammadi Library

• Valentinian Exposition 22:25; 37:7

Kept in Silence through Times Eternal Romans 16:25

What though, in solemn silence, all

Move round this dark terrestrial ball

In this study we will look at the meaning of the word Silence in the Bible and how it came to be used as a name of one of the aeons. First we will have an opening reading from Pseuo-Philo and the Syriac Apocalypse of Baruch

The Meaning of Silence 

The Greek word translated silence is the word Sigé (4602. σιγή), it is a feminine noun.

Definition: to keep silent, to keep secret, silence

1Cor 14:28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. 

There are two Hebrew words translated as "silence" דְּמָמָה (Strong's 01827) dᵉmâmâh and דמם dâmam (Strong's 01826),

The word dâmam (01826) is a verb and the word dᵉmâmâh (01827) is a feminine noun

01827. דממה d@mamah dem-aw-maw’; feminine from of 01826; quiet: — whisper, calm, silence, still.

Job 4:16 It stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice, saying,

1Kings 19:12 And after the earthquake a fire ; but Yahweh was not in the fire : and after the fire a still <01827> small voice.

Heb. a voice of gentle silence. I think this could be an internal voice

The Hebrew word for Silence can also be translated rest

Psalm 37:7 Rest <01826> in Yahweh, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass.

01826 דמם damam daw-man’ a prim root [compare 01724, 01820]; v; [BDB-198b] {See TWOT on 439 } 

AV-silence 6, still 6, silent 4, cut off 3, cut down 2, rest 2, cease 2, forbear 1, peace 1, quieted 1, tarry 1, wait 1; 30 

figuratively of the unanswered prayers of the believer (#Ps 83:1; 35:22; Jer 8:14);

of awe in the presence of the Divine Majesty (#Isa 41:1; Zec 2:13).

Symbolic Meaning of Silence

Silence as a form of wisdom is frequently encouraged in Proverbs too. It can help wisely avoid transgression (Proverbs 10:19) and manifest respect and understanding (Proverbs 11:12; 17:27). It is part of wise and even-handed interactions (Proverbs 29:11; cf. Amos 5:13). Silence is so powerful that it can even make the fool at least appear wise and intelligent (Proverbs 17:28).

Silence, --A state of consciousness entered into for the purpose of putting believers in touch with the mind of Christ so that the believer may listen to the "still small voice" (1 Kings 19:12).

Silence, or stillness “praise God in silence”

When one goes into the silence he enters the "secret place of the Most High," the house of prayer within. He closes the door and in the stillness of that meeting place he prays to God, he has fellowship with God, and he meditates on Truth. Then he listens to what God has to say to him.

Rev 8:1 And when he opened the seventh seal, a silence occurred in heaven for about a half hour.

Psa 65 There will be silence before You, and praise in Zion, O God, And to You the vow will be performed.

For silence is the most excellent of offerings,

From 1Kings 19:12 we can see that silence is an attribute of the Deity is a feminine aspect. 

silence can be compared to wisdom thus Sigé is also Sophia

When suddenly a Voice Divine

Rang through the silence of the shrine

During the Second Temple period silence took on a new and different meaning

Wisdom of Solomon 18:14-16

New Revised Standard Version Updated Edition

14 For while gentle silence enveloped all things

and night in its swift course was now half-gone,

15 your all-powerful word leaped from heaven, from the royal throne,

into the midst of the land that was doomed,

a stern warrior

16 carrying the sharp sword of your authentic command,

and stood and filled all things with death

and touched heaven while standing on the earth.

2. There were darkness and silence before the world was, and the silence spake, and the darkness became visible. And then was thy name created, even at the drawing together of that which was stretched out, whereof the upper was called heaven and the lower was called earth (Biblical Antiquities of Philo or Pseuo philo chapter 60)

2 Baruch 3:7 Or shall the world return to its nature of aforetime, and the age revert to primeval silence (2 Baruch 3:7)

Both these texts mention primordial Silence. In 2 Baruch the texts says "the age revert to its primeval silence" here the words age and silence are used together to refer to a time before the aeons began to speak (See the Odes of Solomon Ode 12:8.)

Ode 12:8 8 And by it the worlds (aeons) talk one to the other; and in the Word there were those that were silent;

Silence is also used with a primordial meaning in Romans 16:25

Rom 16:25 Now to him who can make YOU firm in accord with the good news I declare and the preaching of Jesus Christ, according to the revelation of the sacred secret which has been kept in silence for long-lasting times 26 but has now been made manifest and has been made known through the prophetic scriptures among all the nations in accord with the command of the everlasting God to promote obedience by faith; 27 to God, wise alone, be the glory through Jesus Christ forever. Amen.

Romans 16:25  Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret <4601> since the world began <166>,

Romans 16:25 ¶  Now to him that is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which hath been kept in silence<4601> through times eternal <166>,

Here in Romans 16:25 the Greek words Aeon (Strong's 166) and Sige (Strong's 4601) are used together

In Romans 16:25 the sacred secret is HIDDEN in silence a secret in times of ages past has been concealed; 

this sacred secret is dwelling in the silence of the Aeons it is the Christ 

Therefore, the Father, being unknown, wished to be known to the Aeons, and through his own thought, as if he had known himself, he put forth the Only-Begotten, the spirit of Knowledge which is in Knowledge. So he too who came forth from Know ledge, that is, from the Father's Thought, became Knowledge, that is, the Son, because “through' the Son the Father was known.” (Extracts from the Works of Theodotus)

Valentinian Understanding

Silence is an aeon in the Valentinian pleroma. who is paired in a syzygy with Bythos

In many gnostic systems, the great power of the Monad was called Incomprehensible Silence — σιγή (sigé).

the Father, that is, the Root of the All, the Ineffable One who dwells in the Monad. He dwells alone in silence, and silence is tranquility since, after all, he was a Monad and no one was before him. He dwells in the Dyad and in the Pair, and his Pair is Silence. And he possessed the All dwelling within him. And as for Intention and Persistence, Love and Permanence, they are indeed unbegotten.

According to the Valentinian Exposition from the Nag Hammadi Library the Dyad is existing within the single Father--he is consequently without a female partner.

The Father has the principle of procreation in himself, being androgynous both male-female or above sexual distinctions

This is the completion in the Father’s thought, and these are the words of his meditation. Each of his words is the work of his one will in the revelation of his Word. When they were still in the depths of his thought, the Word – which was the first to come out – revealed them along with a mind that speaks the one Word in a silent grace. He was called “the Thought,” since they were in it before being revealed. It happened, then, that he was the first to come out at the time when it pleased the one who wanted it. Now the Father rests in his will, and is pleased with it. (Gospel of Truth)

Here in the Gospel of Truth Bythos or depth is an attribute of the Father with no suggestion of independence as the depth ‘of Him’ (22:25 compare romans 12) or ‘of His thought’ (37:7)

Several of the other attributes and qualities of God from which the thirty aeons of the Pleroma bore their names in the system of Ptolemy's disciples occur either in transparent Coptic translation or left as Greek, but they occur as attributes and qualities of God, not as independent mythological persons.

The Monad or the One is androgynous it has two eternal co-existent principles, a male and a female. The male was called Bythos the unfathomable depth or the Ineffable One. the female had the names Ennoea, Charis and Sige.

Sophia is the daughter of Sige or "silence", (Greek σιγή) Sophia is the youngest Aeon she was elevated to the position of the firstborn

29 They say that Silence, who is the mother of all who were put forth by Depth, with regard to what she had nothing to say kept silence about the inexpressible and with regard to what she did not understand she called it incomprehensible. (Extracts from the Works of Theodotus )

Sige or Silence an attribute of the Deity or The Monad 

The aspect through which the Father provides the universe with substance can be understood as feminine. In this aspect he is called Silence, Grace and Thought. Silence is God's primordial state of tranquillity (Valentinian Exposition 22:24: He dwells alone in silence, and silence is tranquility since, after all, he was a Monad and no one was before him.) 

and self-awareness (Extracts from the Works of Theodotus 7:1 Therefore, the Father, being unknown, wished to be known to the Aeons, and through his own thought, as if he had known himself, he put forth the Only-Begotten, the spirit of Knowledge which is in Knowledge.). 

She is the active creative Thought that makes all subsequent states of being (or "Aeons") substantial.

Sige is the Mother of All. She existed before anything else, the true feminine within all of us. Her partner, Bythos, was the original masculine principle. Together, they emanate Nous (Nus, Mind) and Aletheia (Veritas, Truth).

1 ¶  In the beginning God created the heaven and the earth.

2  And the earth was without form, and void; and darkness was upon the face of the deep (Bythos the Ineffable male ). And the Spirit of God (the Holy Spirit or Sigé  female) moved upon the face of the waters.

3 ¶  And God said (a voice, a word, logos), Let there be light: and there was light.

Both the physical and spiritual universe was created by the Deity the waters are the pleroma the spiritual heavens

The One, finally, is known in ineffable silence.

Silence Expression of the transcendence of the divine in mystical traditions. In the Secret Book of John, for instance, the divine invisible spirit is said to be ineffable, "dwelling in silence, at rest, before everything." 

Why True Gnostics Should Use Authentic Gnostic Artifacts

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Why True Gnostics Should Use Authentic Gnostic Artifacts

In the modern spiritual marketplace, the term “Gnostic” is often misused, diluted, and fused with a host of non-Gnostic practices and symbols. From crystal healing to stone circles and Buddhist-style meditation, much of what passes for “Gnostic” in popular culture has little or nothing to do with the historical Gnostic tradition. True Gnosticism is rooted in specific texts, symbols, and forms of contemplation that emerged from the interaction between Hellenistic philosophy and early Christian thought. A return to authentic Gnostic artifacts and sources ensures fidelity to the original current of knowledge.

The Core Textual Heritage of Gnosticism

One of the most important sources of authentic Gnostic teaching is the Nag Hammadi Library, discovered in Egypt in 1945. These Coptic codices preserve a wide range of writings from different Gnostic schools, including Valentinian, Sethian, and other strands. Among these, the Pistis Sophia is a foundational text that recounts the journey, suffering, and redemption of Sophia—the divine figure whose fall and restoration are central to many Gnostic cosmologies. It is not a vague allegory but a precise theological and cosmological narrative, reflecting the interplay of divine realms and the human struggle for liberation from decay.

Another significant text is the Gospel of Judas, which presents Judas Iscariot not as the traitor of mainstream tradition but as the disciple who understood Jesus’s mission and acted on his instructions. This alternative perspective challenges the canonical narrative and illuminates the Gnostic understanding of spiritual knowledge as something hidden from the masses yet revealed to the initiated.

The Acts of Thomas and the Acts of John, although preserved by the Church in edited forms, still contain clearly Gnostic elements. They include hymns of profound mystical symbolism and vivid descriptions of the heavenly realm. These works also integrate Greek philosophical concepts with early Christian visions, reinforcing the intellectual backbone of true Gnostic meditation.

The Bruce Codex contains the Books of Jeu, also known as the Gnosis of the Invisible God. This set of texts provides ritual instructions and cosmological maps of the divine realms, revealing how the initiate progresses through the aeons toward ultimate restoration. These writings are not speculative fantasies—they are structured systems of knowledge tied to the ancient Gnostic tradition.

Authentic Symbols and Ritual Tools

Just as the texts form the backbone of Gnostic knowledge, certain symbols and ritual objects are central to authentic practice. The Coptic cross, for example, is more than a decorative emblem—it connects directly to the Egyptian Christian heritage that preserved many Gnostic texts. Its design often incorporates intricate geometric patterns reflecting the harmony of the Pleroma, the fullness of divine reality.

The Ankh, an ancient Egyptian symbol of life, was also adopted in certain Gnostic contexts. It represents not merely physical life but the immortal life that is “put on” through knowledge and transformation, echoing Paul’s teaching that immortality is something received, not inherent.

Abraxas is another central figure in the Gnostic symbolic system. Depicted with the head of a rooster, the body of a human, and legs in the form of serpents, Abraxas embodies the synthesis of multiple divine powers. In the ancient Basilidean tradition, Abraxas was associated with the supreme deity beyond the conventional gods, and his name was inscribed on gemstones worn as protective amulets. These Abraxas stones often carried other sacred inscriptions, including Abracadabra in a triangular pattern, believed to ward off illness and evil influences. This formula, far from being a meaningless magical word, was used in Basilidean Gnostic practice and appears in Roman medical and spiritual traditions.

Abracadabra, first recorded in the writings of Serenus Sammonicus, physician to the Roman emperor Caracalla, was not a product of modern stage magic but a protective charm tied to the Gnostic milieu. True Gnostics today can reclaim its original function by inscribing it in the ancient triangular form, acknowledging its role as part of the authentic heritage rather than dismissing it as superstition.

Why New Age Substitutes Are Not Gnostic

The influx of crystal healing, stone circle rituals, and Buddhist meditation into “Gnostic” circles reflects a modern eclecticism rather than historical continuity. While these practices may have their own merits, they are foreign to the cultural, philosophical, and theological matrix of ancient Gnosticism. True Gnostic meditation is rooted in the methods of Greek philosophy—such as contemplative reasoning, theoria, and dialectic—and in the symbolic meditation found within the Bible and Gnostic scriptures. The aim is not to empty the mind into a formless void but to actively contemplate the structure of the divine realm, the ascent of the soul-body, and the nature of the higher powers.

Buddhist meditation seeks dissolution of the self into non-being, while Gnostic contemplation seeks the restoration of the self to its proper place within the Pleroma—a realm the true Gnostic understands as corporeal and material, yet wholly divine. This difference in metaphysical aim makes it clear that Buddhist methods, however ancient, are not interchangeable with Gnostic ones.

Returning to the True Path

For the serious Gnostic, reclaiming authentic texts and symbols is not mere antiquarianism—it is the re-alignment of practice with its true source. Wearing a modern “crystal healing” necklace may have personal meaning, but wearing an Abraxas stone inscribed with Abracadabra connects one directly to the ancient Basilidean tradition. Reading vague “New Age channelings” may offer emotional comfort, but studying the Pistis Sophia or the Books of Jeu provides structured, tested pathways to divine knowledge.

The Gnostic path is not about gathering every spiritual practice under one umbrella—it is about fidelity to the revelation that came through Jesus and was preserved in the esoteric tradition. This revelation was expressed through specific writings, symbols, and meditative practices rooted in the interaction of biblical tradition and Hellenistic thought. To be a Gnostic in truth is to immerse oneself in these original currents, rejecting the dilution that comes with uncritical blending.

Conclusion

True Gnosticism is a living tradition that demands discernment. It is preserved in the Nag Hammadi codices, the Bruce Codex, and other authentic writings; in symbols like the Coptic cross, the Ankh, and the Abraxas amulet; and in the disciplined contemplation shaped by Greek philosophy and the Bible. When Gnostics reclaim these authentic tools, they align themselves with the ancient stream of knowledge that leads not to vague mysticism, but to the tangible restoration of the self within the Pleroma.

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Valentinians and John 1

**Valentinians and John 1**

Valentinians often refer to the prologue of the Gospel of John when it says, *“In the beginning was the Word”* (John 1:1). In their understanding, the “Word” (Logos) corresponds to the divine Mind and Truth. This interpretation is clear in the writings of Theodotus, a prominent Valentinian teacher.

Valentinian cosmology is complex and doctrinal. Unlike some modern spiritual movements that view dogma as limiting, classical Gnostics—including the Valentinians—considered doctrine crucial. For modern Gnostics, understanding these doctrines matters because cosmology (the study of the universe’s origin) directly shapes anthropology (the study of human nature in relation to the divine). Simply put, our view of mankind depends on our view of the cosmos.

Valentinian cosmology arises largely from a study of John’s prologue, which itself is a reflection on creation and divine attributes. Together, these elements constitute the Pleroma.

The Pleroma, meaning “fullness,” does not represent something eternal or unchanging. Rather, it was produced and formed by the Eternal Spirit through a process called emanation. The Pleroma refers to all existence beyond the visible universe — the world of the Aions, the spiritual heavens, or the spiritual universe. Bythos, the spiritual source of all, emanates the Pleroma.

The Pleroma is both the dwelling place and essential nature of the True Ultimate Deity, or Bythos. It is also a state of consciousness.

Different versions of this cosmological myth appear throughout Valentinian texts. The Aions are emanations of the Divine Mind. Unlike some Gnostic systems, Valentinians do not use the terms Barbelo or Yaldabaoth. Instead, the emanations form pairs (syzygy) such as Logos (male) and Zoe (female), Anthropos (male) and Ekklesia (female).

A brief summary of the Valentinian system is this: from the transcendent Deity emanated a male principle called Mind and a female principle called Thought. From these principles emanated others in male-female pairs, making a total of thirty Aions. These Aions collectively form the fullness, or Pleroma — the divine realm, the spiritual world beyond the physical heavens, also called the Third Heaven.

**John 1:1–4** says:

*“In the beginning was the Word (Logos or the first thought or reason of God), and the Word was with God (the Monad, the transcendent Deity), and the Word was God.

The same was in the beginning with God.

All things were made by him; and without him was not any thing made that was made.

In him was life; and the life was the light of men.”*

From *Excerpta ex Theodoto* (Theodotus), we read:

*“The verse, ‘In the beginning was the Logos and the Logos was with God and the Logos was God,’ the Valentinians understand thus: the ‘beginning’ is the ‘Only Begotten’ and he is also called God. The Logos in the beginning — that is, in the Only Begotten, in the Mind and the Truth — indicates the Christ, the Logos and the Life \[Zoe]. Hence, he also appropriately calls God him who is in God, the Mind. ‘That which came into being in him,’ the Logos, ‘was Life,’ the Companion. Therefore the Lord also says, ‘I am the Life.’”*

This Logos, understood as Mind and Truth, compares with the *Tripartite Tractate*:

*“The Father, in the way mentioned earlier, in an unbegotten way, is the one in whom he knows himself, who begot him having a thought, which is the perception of him... that is, silence and wisdom and grace, if designated properly.”*

Theodotus further explains:

*“Therefore, the Father, being unknown, wished to be known to the Aions, and through his own thought, as if he had known himself, he put forth the Only-Begotten, the spirit of Knowledge which is in Knowledge. So he too who came forth from Knowledge, that is, from the Father’s Thought, became Knowledge, that is, the Son, because ‘through the Son the Father was known.’”*

The first thought is the Logos, also called Mind and Truth. The Father, through that first thought, brings forth the Only Begotten Son.

Valentinian cosmology begins with the primal being, the Monad, meaning the One. The *Valentinian Exposition* states:

*“The Monad who is, the Father, that is, the Root of the All, the Ineffable One. He dwells alone in silence, and silence is tranquility since he was a Monad and no one was before him.”*

From the *Valentinian Exposition*, we see that the primal ineffable Father has two components or aspects: a male called Bythos (Depth) and a female called Sige (Silence). The supreme Deity is incomprehensible, cannot be seen or heard, and is androgynous. This is expressed in the phrase:

*“He dwells in the Dyad and in the Pair, and his Pair is Silence.”*

This dyadic or syzygy consists of the primal Depth (male) and Ennoia or Thought (female).

A biblical parallel appears in **Proverbs 8:22–30**, where Wisdom is personified as being brought forth before creation:

*“Jehovah possessed me in the beginning of his way... When there were no depths, I was brought forth... When he established the heavens, I was there... Then I was by him, as a master workman; and I was daily his delight.”*

Here, Wisdom is not a separate deity but the personification of God’s attribute of wisdom: truth, justice, value, faithfulness, and eternal companionship.

Thus, from both John 1 and Proverbs 8, the God of the Bible is seen as incorporating masculine and feminine characteristics through these aspects, with the Father creating the universe. This aligns with the Valentinian understanding.

Returning to John’s prologue, Ptolemy’s *Commentary on the Gospel of John* states:

*“The entirety was made through it, and without it was not anything made” (John 1:3). For the Word became the cause of the forming and origination of all the Aions that came after it.”*

From *Excerpta ex Theodoto*:

*“All things were made by him; things both of spirit, mind, and senses, in accordance with the activity proper to the essential Logos. ‘This one explained the bosom of the Father,’ the Saviour... ‘First-Born of all creation.’ But the essential Only-Begotten... is the Light of the Church, which previously was in darkness and ignorance.”*

*“And darkness comprehended him not”: the apostates and the rest of men did not know him, and death did not detain him.”*

Valentinians maintain that the essential Logos is God in God, “in the bosom of the Father,” continuous and undivided — one God.

Ptolemy’s commentary further explains the pair (syzygy):

*“That which came into being in it was Life” (John 1:4). This discloses a pair. The entirety came into being through it, but Life is in it, joined with it and through it bears fruit. Since ‘Life \[Zoe] was the light of human beings,’ John discloses the Church by means of a synonym, so with a single word he might disclose the partnership of the pair.”*

*“From the Word \[Logos] and Life \[Zoe], the Human Being \[Anthropos] and the Church \[Ekklesia] came into being. He called Life the light of human beings because they are enlightened by her, i.e., formed and made visible.”*

John thus reveals the second quartet: Word, Life, Human Being, Church.

Moreover, John discloses the first quartet: Father, Grace, Only-Begotten, Truth. Together, these two quartets form the first octet — the mother of all Aions. The Savior is, according to Irenaeus, the fruit of the entire Pleroma.

In conclusion, the Valentinian reading of John 1 centers on divine emanations — Mind, Truth, Life, Human Being, and Church — as the fundamental components of the spiritual cosmos, formed through emanation from the Monad, the ultimate transcendent Deity. This reading reflects a deeply doctrinal and cosmological vision, affirming the essential importance of dogma in understanding the human condition and our place in the fullness (Pleroma) beyond the material world.

Divine Attributes as Aeons

Divine Attributes as Aeons

In the theology of emanations, the fullness (Pleroma) of the Deity is expressed through distinct realities, called aeons. These are not mere abstractions but living manifestations of the divine attributes, each possessing form and substance within the incorruptible realm. The aeons are the radiations of the Father’s own nature—extensions of His hypostasis into distinct, harmonious expressions. When Scripture describes the qualities of the Deity—love, wisdom, justice, power, holiness—it is not describing impersonal traits, but eternal realities that, in the heavenly order, exist as personal and active manifestations.

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Primary Attributes as Aeons

Some of the most fundamental attributes of the Deity are plainly set out in Scripture. “God is love” (1 John 4:8)—love is the self-giving nature of the Father toward His creation, an aeon that binds all other virtues together in perfect unity. “The LORD gives wisdom” (Proverbs 2:6); “O the depth of the riches both of the wisdom and knowledge of God!” (Romans 11:33). Wisdom, in its aeonic form, is the divine intelligence through which all worlds are framed and ordered. Justice, declared in Deuteronomy 32:4 as the foundation of His ways, is the aeon that safeguards equity and righteousness in the divine order. Power, shown in Job 37:23 and Luke 1:35, is the active force that accomplishes all the Father wills.

The Father is also a God “not of disorder but of peace” (1 Corinthians 14:33). Peace, in its aeonic expression, is not mere absence of conflict but the perfect harmony of all parts of creation under divine order. Holiness, described in Isaiah 6:3, Habakkuk 1:13, and Revelation 4:8, is the incorruptible purity that characterizes the Father’s being and those who share His nature. Happiness (1 Timothy 1:11) and mercy (Exodus 34:6; Luke 6:36) likewise proceed as living emanations from Him.

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The Thirteen Attributes from Exodus 34:6–7

When the name of Yahweh was proclaimed to Moses, the Deity revealed Himself by declaring thirteen distinct attributes (Exodus 34:6–7). Each of these, in the aeonic sense, is a perfected reality within the Pleroma:

1. Yahweh – He who will be: the self-existent One, faithful to His purpose.

2. Yahweh – The repetition signifies constancy and unchanging nature.

3. El – Power, the might that undergirds all creation.

4. Compassionate – Tender regard for the weak and suffering.

5. Gracious – Freely bestowing favor apart from merit.

6. Slow to Anger – Measured patience, never ruled by impulse.

7. Abounding in Loving-kindness – Overflowing covenant loyalty.

8. Abounding in Truth – Perfect reliability and fidelity.

9. Keeping Loving-kindness for Thousands – Enduring benevolence to multitudes.

10. Forgiving Iniquity – Lifting the burden of moral corruption.

11. Forgiving Transgression – Removing acts of rebellion.

12. Forgiving Sin – Cleansing moral failure and missing of the mark.

13. By no Means Clearing the Guilty – Upholding justice, ensuring righteousness prevails.

These are not simply verbal descriptions—they are the names of eternal realities. In the heavenly realm, each of these attributes has its own distinct mode of existence as an aeon, fully in harmony with all others, proceeding from the one divine source.

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The Sevenfold Spirit from Isaiah 11:2–3

Isaiah 11:2–3 reveals the “Spirit” that would rest upon the promised Branch, Messiah, in a sevenfold description. Each of these may also be seen as an aeon, proceeding from the Deity and operative within the Son:

1. The Spirit of Yahweh – The essential divine presence, source of all other emanations.

2. The Spirit of Wisdom – Insight into the true nature of all things.

3. The Spirit of Understanding – The ability to discern meaning and purpose.

4. The Spirit of Counsel – Perfect guidance, leading in the right path.

5. The Spirit of Might – The power to accomplish divine intent.

6. The Spirit of Knowledge – Complete acquaintance with truth and reality.

7. The Spirit of the Fear of Yahweh – Reverent awe, perfect submission to the divine will.

These seven are presented as a unity, “resting” upon the Anointed One. In aeonic terms, they exist as harmonious emanations, fully active in Him and, by extension, in those who share His nature.

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Aeonic Harmony and Divine Personality

When Scripture says that “God is love,” “God is light,” or “God is holy,” it is not stating that these are abstract qualities in Him—it is declaring that His entire nature is the fullness of these aeons. The aeons are personal, for they are expressions of a living Being. They are also relational, flowing into one another without conflict, each enhancing the beauty of the whole.

In creation, these aeons are reflected imperfectly. Love is tainted by selfishness; justice is warped by partiality; wisdom is obscured by ignorance. But in the Pleroma, the aeons exist in their original perfection, as the radiant outflow of the incorruptible Spirit-substance of the Deity.

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Aeons as the Bridge Between the Father and Creation

The aeons function as the mediating realities between the Father’s unapproachable glory and the creation that proceeds from Him. They are the means by which His nature is communicated without diminishing His essence. For example, the aeon of Wisdom orders the cosmos; the aeon of Justice maintains its moral balance; the aeon of Mercy extends restoration to the fallen. All act in perfect unity because they are all rooted in the one hypostasis of the Deity.

In this way, the divine attributes listed in 1 John 4:8, Proverbs 2:6, Deuteronomy 32:4, Job 37:23, 1 Corinthians 14:33, Isaiah 6:3, 1 Timothy 1:11, and the other passages are more than scriptural descriptions—they are eternal powers in the incorruptible realm, existing as aeons, proceeding from the source of all being.

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Conclusion

The attributes of the Deity are not mere adjectives—they are living, personal emanations that constitute the order of the Pleroma. The thirteen revealed in Exodus 34:6–7 and the seven from Isaiah 11:2–3 provide a map of this divine order. Love, wisdom, justice, power, holiness, peace, happiness, and mercy all exist as incorruptible realities, proceeding from the Father, harmonizing perfectly in the eternal fullness. Through these aeons, the Deity is known, creation is sustained, and redemption is accomplished. They are the radiance of His nature—the bridge between the uncreated glory and all that exists.

The Doctrine of Emanation: The Outflow of the Aeons from the Father

**The Doctrine of Emanation: The Outflow of the Aeons from the Father**

The doctrine of emanation concerns the way in which all things proceed from the Father—not by separation, division, or detachment, but by an extension of His own being. The *Tripartite Tractate* expresses this clearly:

> “The emanation of the Totalities, which exist from the one who exists, did not occur according to a separation from one another, as something cast off from the one who begets them. Rather, their begetting is like a process of extension, as the Father extends himself to those whom he loves, so that those who have come forth from him might become him as well.” (*Tripartite Tractate*)

This understanding affirms that the Aeons are not foreign creations, but the very outflow of the incorruptible substance of the Father. They proceed as light from a source, yet remain of the same nature as that source.

Wisdom speaks in the Proverbs:

> “By me,” says Wisdom, “Yahweh formed the earth.” “I am understanding;” and “by understanding he established the heavens.”

This matches the testimony of Job:

> “By his SPIRIT he garnished the heavens” (Job 26:13).

And in the Psalms:

> “By the WORD of Yahweh were the heavens made; and all the host of them by the Spirit of his mouth” (Psalm 33:6).

The Psalm continues:

> “For he spake, and it was done; he commanded, and it stood fast.”

From these statements, it is evident that Wisdom, the Word, and the Spirit are not separate entities, but different expressions of the same divine outflow. The apostle John writes:

> “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was made not any thing which exists. In him was life, and the life was the light of men.” (John 1:1–4)

The Word, Wisdom, Spirit, and the Deity are one in essence, being the emanation of the Father Himself. They are not foreign instruments but the direct breath and expression of His own being.

Hebrews explains:

> “Faith is the assured expectation of things hoped for, the evident demonstration of realities (5287 ὑπόστασις *hupostasis*) though not seen. For by means of this the men of old times had witness borne to them. By faith we perceive that the ages (165 αἰών *aeon*) were put in order by the word of God, so that what is seen has come to be out of things that do not appear.” (Hebrews 11:1–3)

The ages, or Aeons, were set in order by the word of God. This means they were breathed forth—emanated—from God’s own substance, the unseen realities. The term “word of God” here is not merely speech, but a living, active force proceeding from Him.

This is confirmed in Paul’s letter to Timothy:

> “Every scripture is God-breathed (2315 θεόπνευστος *theopneustos*), and profitable unto teaching, unto conviction, unto correction, unto the discipline that is in righteousness.” (2 Timothy 3:16)

The inbreathing here relates directly to God’s Spirit (*pneuma*), which can also be translated “breath.” As Archer explains:

> “2315 (*theopneustos*) is better rendered ‘breathed out by God’ as the emphasis is upon the divine origin of the inscripturated revelation itself.”

If the Scriptures are breathed out by God, then the same principle applies to the Aeons—their origin is the breath, the radiance, the extension of the Father’s incorruptible substance. Thus, the things that are seen were not made from visible things, but from the invisible outflow of the Father. This is the doctrine of the emanation of the Aeons.

Paul affirms:

> “Yet to us there is but one God, the Father, out of whom are all things and we in Him, and one Lord Jesus Christ on account of whom are all things, and we by Him.” (1 Corinthians 8:6)

The Father is the absolute power, the incorruptible substance before all existing things. From Him radiates the holy spirit, the active force, the concentrated essence of omnipotence. This spirit substance contains all intellectual, moral, and physical attributes. All things come *out of* the Deity—not from nothing, but from His own radiance.

The sun, moon, stars, and all their hosts were not created from emptiness, but from the active force that flows from the Father, pervading and sustaining all things. By this, all creation remains connected to its source. This radiant force is the “light which no man can approach unto” (1 Timothy 6:16).

John affirms again:

> “All things, through him, came into existence, and without him came into existence not even one thing which has come into existence.” (John 1:3)

The Eternal Spirit (Hebrews 9:14), as Creator, is necessarily before all things, the *Theos* and *Logos* of John’s testimony. Paul concludes:

> “For out of Him (*ex autou*), and through Him, and for Him are all things. To Him be the glory for the Aeons. Amen.” (Romans 11:36)

The source and fountain of all power is one. All that exists is out of Him. Therefore, creation is not the product of nothingness, but of the divine outflow—emanation from the Father’s own being.

The sun, moon, stars, and every perceivable thing—seen, heard, touched, tasted, or smelled—are derived from the radiant active force of the Deity. Yet we must not confuse the created order with the Deity Himself; rather, we recognize that all creation is the product of His extension.

This is the mystery of the emanation: that the Father, without diminishing Himself, extends His own substance into ordered reality. The Aeons, therefore, are both from Him and of Him—realities proceeding from the incorruptible source, existing for His glory, and returning to Him in the fullness of time.

**The Doctrine of Emanation: The Outflow of the Aeons from the Father**

The emanation of the Totalities, as the *Tripartite Tractate* declares, is not a matter of separation or division, as though something were cut away from the One who begets them. Rather, it is a continuous extension, a radiant outflow of the Father Himself toward those whom He loves. In this act, those who come forth from Him do not remain alien to Him but participate in His own being, becoming what He is. Emanation is thus not subtraction but expansion—without depletion—an extension of substance, life, and power from the source.

Wisdom testifies to this process, saying, “By me, Yahweh formed the earth. I am understanding; and by understanding He established the heavens.” Job speaks in the same manner: “By His Spirit He garnished the heavens” (Job 26:13). David also confirms this: “By the Word of Yahweh were the heavens made, and all the host of them by the Spirit of His mouth” (Psalm 33:6). This creative outflow is expressed in three terms—Wisdom, Word, and Spirit—yet these are not three separate beings, but three ways of describing the same emanation from the same fountain.

The Apostle John unfolds the mystery more fully: “In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by Him, and without Him was not anything made that exists. In Him was life, and the life was the light of men” (John 1:1–4). Here the Word, Wisdom, Spirit, and the Deity are understood as one reality: the fountain of all existence, emanating from Himself that which becomes all things.

The writer of Hebrews teaches that faith is “the assured expectation of things hoped for, the evident demonstration of realities though not seen” (Hebrews 11:1). These unseen “realities” are the Aeons—the divine orderings of time and space—which, as verse 3 states, “were set in order by the Word of God, so that what is seen has come to be out of things that do not appear.” This is not creation ex nihilo, but the visible world formed from an unseen, incorruptible substance flowing out from the Deity.

Paul writes that there is “one God, the Father, out of whom are all things, and one Lord Jesus Christ on account of whom are all things” (1 Corinthians 8:6). The Father is the absolute power, the incorruptible spirit-substance in which reside all attributes—intellectual, moral, and physical—condensed into one living, self-existing Being. This substance is Spirit, not in the sense of immaterial nothingness, but as the essential, tangible essence of divine life. From this Spirit-substance radiates the holy active force—the breath of God—that gives rise to all things.

Therefore, the visible universe—the sun, moon, stars, and all earthly forms—was not created from nothing but from the radiant outflow of the Father’s own being. By this emanation, all creation remains connected to its source. As Paul said in Acts 17:28, “In Him we live, and move, and have our being.” This same truth was known to the prophets: that no creature falls from existence apart from the sustaining flow of divine life.

The Eternal Spirit, who is before all things, is both *Theos* and *Logos*—both the Source and the Word through which all things came into being (John 1:3). Paul writes in Romans 11:36: “For out of Him, and through Him, and for Him are all things. To Him be the glory for the Aeons.” If all things are *out of Him*, then they are formed from His substance.

This means the so-called “material” world is not a separate, alien stuff unrelated to the divine. Rather, every atom owes its origin to the same source, for all existence has its root in the emanation of divine substance. However, this does not mean that created things *are* the Deity in the fullness of His being; they are extensions of His power and life, shaped into various forms according to His wisdom. The emanation is truly from Him, but the forms it takes are the works of His will, not the totality of His essence.

Thus, the doctrine of emanation rejects the notion of absolute nothingness as a starting point. The Aeons, as divine realities, pre-exist the shaping of the visible world. They are the unseen order by which times, spaces, and worlds are arranged. They are “God-breathed” (*theopneustos*), just as the Scriptures are said to be (2 Timothy 3:16). The act of God breathing forth His Spirit to form the Aeons is parallel to His breathing forth the Word that becomes written revelation. Both proceed from the same substance and reveal the same source.

In this way, emanation is the divine self-extension: the Father pouring Himself forth without diminution, generating Wisdom, Word, and Spirit as expressions of His being. From these proceed the Aeons, and from the Aeons proceed the visible worlds. The chain is unbroken: the visible is rooted in the invisible, the invisible in the divine substance, and the divine substance in the Father Himself, who is before all and through all and in all.

The doctrine of emanation, therefore, is not mystical speculation detached from Scripture—it is the logical and scriptural truth that the universe exists because the Father has extended His own incorruptible life outward. Creation is the manifestation of the Father’s being through His Word, His Spirit, and His Wisdom, by which the heavens were formed, the earth established, and the Aeons set in order. The entire cosmos is thus the radiant expression of the One from whom, through whom, and for whom are all things.

WAS HERMAS A TRINITARIAN

**WAS HERMAS A TRINITARIAN?**

The *Shepherd of Hermas* is a significant early Christian work, often grouped among the Apostolic Fathers. J.B. Lightfoot affirms its ancient pedigree, writing that *The Shepherd of Hermas* “is entitled in the most ancient notices.” The dating of the work is debated; some scholars place it as early as 80 AD, while others suggest it was written in the middle of the second century. Regardless of the exact date, the text represents a pre-creedal theology—one not influenced by later developments such as the doctrine of the Trinity.

While the terms “God,” “Lord,” and “Holy Spirit” appear frequently throughout the text, they are never arranged in a triadic formula nor portrayed as coequal persons of one divine essence. Indeed, it would take, as some might say, considerable *mischievousness* to find a Trinitarian framework in this work. The language and structure of *Hermas* consistently oppose the later Trinitarian theology articulated in the fourth-century councils.

Hermas begins his ethical instruction in *The First Mandate* with an unambiguous affirmation of monotheism:

> “First of all, believe that God is One, even He Who created all things and set them in order, and brought all things from non-existence into being.” (*Mandate 1.1*)

Here, God is singular. There is no mention of a triune nature, no coequal persons. God is identified clearly as *He*—not *They*—and as the sole Creator. Hermas does not write, “Believe God is Three,” or “Believe God is One, even They who created all things.” On the contrary, God is “One,” and He alone “brought all things from non-existence into being.” This language is more compatible with strict monotheism than Trinitarianism. Indeed, if all things were brought into existence by this One God, that would logically include the Son—suggesting that the Son is part of creation rather than coeternal with the Father.

In *Mandate Eleven*, Hermas offers insight into the nature of the Holy Spirit:

> “This then is the greatness of the power as touching the Pneuma of the deity of the Lord.” (*Mandate 11.5*)

He also refers to “the angel of the prophetic spirit,” indicating that the Pneuma is a messenger or a functional agent rather than a personal being. The Spirit is consistently described in terms of power, function, and inspiration, not as a distinct person within a triune godhead.

Another revealing passage comes from *Similitude 5.7*, as translated by Lightfoot (p. 207):

> “God ... created the people, and delivered them over to His Son ... (who) is Himself Lord of the people, having received all power from His Father. ... The Holy Pre-existent Spirit, Which created the whole creation, God made to dwell in flesh that He desired. This flesh, therefore, in which the Holy Spirit dwelt, was subject unto the Spirit.”

In this passage, Hermas outlines a hierarchy: God the Father is the Creator, who gives authority to the Son. The Spirit, described as “Holy” and “Pre-existent,” is the power by which creation occurred—but not a person coequal with God. Rather, God *made* this Spirit “to dwell in flesh,” which is a direct reference to the incarnation of the Son. Notably, “this flesh ... was subject unto the Spirit,” indicating the subordination of the Son to the indwelling Pneuma. In Hermas’s framework, the Father gives power, the Spirit empowers, and the Son obeys. This is a functional hierarchy, not a triune equality.

Trinitarians often cite *Similitude 9.12* (Lightfoot, p. 229):

> “The Son of God is older than all His \[God’s] creation, so that He became the Father’s adviser in His creation. Therefore also He is ancient.”

At first glance, this might appear to affirm the Son’s eternality. But Hermas says the Son is “older than all His creation,” not uncreated. He calls the Son the “Father’s adviser,” not His equal. The term “adviser” evokes Proverbs 8:22–30, where Wisdom says:

> “The LORD created me at the beginning of His course, as the first of His works of old. ... I was with Him as a confidant.” (*Jewish Tanakh*)

Hermas appears to draw on this tradition, portraying the Son as preeminent within creation but still subordinate and derived. The use of “ancient” is not synonymous with “eternal.” The Son is portrayed as having a beginning—as being brought forth as a helper in God’s creative work, not as an uncaused cause or coeternal being.

Perhaps the most ambiguous—and potentially henotheistic—statement occurs in *Similitude 9.23* (Lightfoot, p. 236):

> “If God and our Lord, Who ruleth over all things and hath the authority over all His creation ... ”

The phrase “God and our Lord” can be interpreted in two ways. It may refer to two persons: God (the Father) and our Lord (the Son). Or, more controversially, it could be that Hermas applies the title “God” to the Son in this singular instance. If so, then Hermas has presented *two Gods*—one who delegates power, and another who receives it and rules. This is not the language of one being in three persons, but of two distinct beings with divine titles—supporting a henotheistic framework.

In conclusion, *The Shepherd of Hermas* does not support Trinitarianism. Its portrayal of God, the Son, and the Spirit is hierarchical and functional, not ontologically unified. God is One—the Creator of all things, including the Son. The Son is “ancient,” preeminent in creation, but not eternal or coequal. The Spirit is a divine power, not a person. At best, Hermas’s theology may be considered henotheistic, acknowledging the supremacy of one God while also granting divine status to the Son. But it is a far cry from the Trinity.

WAS BARNABAS A TRINITARIAN

WAS BARNABAS A TRINITARIAN?

The Epistle of Barnabas, referenced by early church father Clement of Alexandria, remains a unique voice among early Christian writings. J.B. Lightfoot notes: “It stands alone in the literature of the early Church” (The Apostolic Fathers, p. 133). Though some in antiquity believed it to be authored by Paul’s early missionary companion (Acts 13:2), the epistle was not universally accepted as canonical. Scholars generally assign it a date between 70–79 AD, placing it close to the apostolic era but independent in tone and theology.

The question arises: was Barnabas a Trinitarian? A close reading of the epistle provides a resounding no. Those looking for a formal Trinitarian doctrine — Father, Son, and Holy Spirit as coequal, coeternal persons in one essence — will be disappointed. The work lacks any developed theology remotely resembling later creeds such as the Nicene or Athanasian definitions.

The epistle begins by invoking divine authority: “Blessed be God who has placed wisdom, understanding, and insight of his ordinances within us through his Spirit” (Barnabas 1.1). Some eager Trinitarian interpreters attempt to construct a triadic formula from such verses: “God,” “Spirit,” and later, “the Lord.” However, this loose grouping does not suggest co-equal persons or a divine essence shared among three. These are not presented as one God in three persons, but as distinct entities functioning in different capacities.

A commonly cited passage comes from Barnabas 5.5. It reads:

“If the Lord endured to suffer for our soul, He being Lord of the whole world, unto whom God said from the foundation of the world, ‘Let us make man after our image and likeness,’ how did He endure to suffer at the hands of men?”

Here, two beings are plainly mentioned: one is "the Lord," identified with Jesus who suffers; the other is "God," who speaks to this Lord. The quotation from Genesis 1:26 is key: “Let us make man in our image.” According to this passage, God is addressing the Lord (Jesus), attributing to Him preexistence and involvement in creation. But the relationship is dialogical—one speaks to another—not ontological in the Trinitarian sense. There is no conflation of being or essence. Rather, the distinction between the speaker (God) and the one addressed (the Lord) is clear.

The term “Lord of the whole world” is worth examining. The passage calls Jesus “Lord of the whole world,” a title that implies dominion and divine authority. But this title is not exclusive. Near the conclusion of the epistle, Barnabas writes:

“And may God, who is Lord of the whole world, give you wisdom, understanding, and knowledge of his judgments.” (Barnabas 21.3)

This statement assigns the title “Lord of the whole world” to God — presumably the Father, Yahweh. If the same title is given to both Jesus and God, then by any fair and literal reading, Barnabas is speaking of two divine figures. This does not resolve into a singular divine being with three coequal persons, but rather two distinct beings: God and the Lord. The title is shared, not unified. As such, Barnabas’s theology is best described as henotheistic — the belief in one supreme God while acknowledging the existence (and even worship) of other divine beings.

This is further confirmed in Barnabas 6.12, where the Genesis 1:26 quotation appears again:

“The Son of God says again to the Jews, when they smote Him: ‘Why do you strike me, who have prepared your way?’ If the Lord endured to suffer for our soul, though He was Lord of the whole world, to whom God said from the foundation of the world, ‘Let us make man after our image and likeness,’ how did He endure to suffer at the hands of men?”

Once again, God speaks to the Son, and the Son is presented as subordinate — not coequal. This is not Trinitarianism. It is a hierarchy: God above, the Son beneath, and the Spirit barely mentioned at all.

Indeed, references to the Spirit are extremely rare in the letter. Aside from the mention of “his Spirit” in 1.1, the Spirit does not play a central role in Barnabas’s theology. There is no discussion of the Spirit as a divine person, no doxologies involving the Spirit, and no language that would support later formulations of a divine third person of the Godhead. This absence is striking when compared with the works of later Trinitarian theologians.

Even when divine actions are attributed to the Spirit, such as imparting wisdom or inspiration, the language used is functional, not personal. The Spirit is a means by which God acts, not a coequal identity within a unified Godhead.

In sum, The Epistle of Barnabas offers no evidence that its author was a Trinitarian. Rather, the document reflects an early Christian worldview in which God (Yahweh) is supreme, Jesus is his exalted agent — even preexistent — but clearly distinct from God, and the Spirit is an impersonal force or power. When titles like “Lord of the whole world” are applied to both God and the Son, this is not an affirmation of one God in three persons, but rather an acknowledgment of divine hierarchy and shared authority.

Thus, the theology of Barnabas aligns more closely with early Jewish-Christian henotheism than with the later philosophical doctrines of the Trinity. The epistle stands as an early witness against Trinitarianism, not for it.

Mary Conceiving the Gospel of Philip

Jesus' Two Mothers: The Ebionite and Valentinian View of Spirit, Birth, and Resurrection

Both the Ebionites and the Valentinians present a compelling, non-Trinitarian framework for understanding the origins and exaltation of Jesus. Far from the later creeds that declared Jesus to be eternally divine, these early movements emphasized his humanity, his adoption by God, and his new birth by the spirit at the resurrection. From this perspective, Jesus is the natural child of Joseph and Mary, adopted as the Son of God at his baptism and fully made the Son of God in power by the resurrection from the dead (Romans 1:3–4). In both Ebionite and Valentinian thought, Mary is understood as the mother of Jesus according to the flesh, but not the source of his imperishable life. His new birth through the Holy Spirit makes the spirit his second mother—one who gives him life in truth.

This idea is made explicit in The Gospel of Philip, a Valentinian text that challenges the idea of Mary conceiving by the Holy Spirit. It states:

“Some said Mary became pregnant by the holy spirit. They are wrong and do not know what they are saying. When did a woman ever get pregnant by a woman? Mary is the virgin whom none of the powers defiled. This is greatly cruse to the Hebrews, who are the apostles and apostolic persons. This virgin whom none of the powers defiled [wishes that] the powers would defile themselves. The master [would] not have said, ‘My [father who is] in heaven,’ if [he] did not also have another father. He would simply have said, ‘[My father].’” — Gospel of Philip

This passage contains multiple layered implications. First, it clearly asserts that Mary did not conceive by the Holy Spirit. The argument hinges on the fact that in Hebrew, the word “spirit” (ruach) is grammatically feminine. As the author of Philip quips: “When did a woman ever get pregnant by a woman?” The logic is not about divine impossibility but about coherence within spiritual typology: the Holy Spirit as a feminine power cannot be the cause of physical conception in Mary. This means Mary’s pregnancy was natural, not supernatural. Jesus was the biological son of Joseph and Mary, a position also affirmed by the Ebionites and by Paul in Romans 1:3.

The Valentinians, like the Ebionites, believed Jesus became the Christ at his baptism. From that point, the Spirit descended on him, adopting him as God’s son. However, his full glorification came at the resurrection, when he was “born again” by the Spirit into imperishable life. The Gospel of Philip says:

“The Lord was conceived (born again) from what is imperishable, from God. The [Lord arose] from among the dead. But [He did not come into being as he was. Rather [his body] was [completely] perfect. It was of flesh, and this [flesh is indeed] true flesh.¹ [Yet our flesh] is not true, but rather a mirror-image of the true [flesh].” — Gospel of Philip

This is congruent with Paul's teaching in Romans 1:3–4:

“Concerning his Son Jesus Christ our Lord, who was made of the seed of David according to the flesh;
And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.”

Thus, Jesus’ true identity as the Son of God was not established by his birth from Mary, but through the resurrection—his new birth from the Spirit. This new birth is described in Johannine language as being “born from above” or “born again”:

“What has been born from the flesh is flesh, and what has been born from the spirit is spirit. Do not marvel because I told you, YOU people must be born again. The wind blows where it wants to, and you hear the sound of it, but you do not know where it comes from and where it is going. So it is with everyone that has been born from the spirit.” — John 3:6–8

Here, the Spirit is again portrayed in feminine terms—as one who gives birth. To be born from the spirit is to have the spirit as a mother. This clarifies The Gospel of Thomas Saying 101 (not 110):

“Whoever does not hate his father and his mother as I do cannot become a disciple to me. And whoever does [not] love his father and his mother as I do cannot become a [disciple] to me. For my mother [gave me falsehood], but [my] true [mother] gave me life.”

The mother who gave Jesus “falsehood” is Mary—not because she sinned, but because the flesh inherited from her (and Joseph) was subject to mortality and what Paul calls "condemnation." By falsehood, we understand this to mean the genetic inheritance of Adamic mortality—cellular aging and death. Jesus, being born from flesh, inherited the condition of death and had to be saved from it, as Hebrews 5:7 confirms:

“In the days of his flesh, he offered up both prayers and supplications with loud crying and tears to the One able to save him from death, and he was heard because of his piety.”

Jesus’ true mother, then, is the Holy Spirit, who raised him from the dead into incorruptibility. The resurrection is the moment he is born from the spirit—conceived anew from the imperishable.

The Ebionite and Valentinian perspectives converge in rejecting the idea that Jesus’ physical birth involved divine impregnation. Both affirm his full humanity and assert that divine sonship is a title bestowed through obedience and resurrection, not divine DNA. The “powers”—angels, elohim, and even the Holy Spirit—did not touch Mary. Jesus’ true transformation came not at Bethlehem but at the empty tomb, when he was declared the Son of God in power, born not of flesh, but of the Spirit.

Thus, Jesus has two mothers: Mary, who gave him corruptible life according to the flesh, and the Spirit, who gave him imperishable life according to the resurrection.

Mary Conceiving the gospel of philip, gospel of thomas, 

Mary Conceiving

Some said Mary became pregnant by the holy spirit. They are wrong and do not know what they are saying. When did a woman ever get pregnant by a woman?

Mary is the virgin whom none of the powers defiled. This is greatly cruse to the Hebrews, who are the apostles and apostolic persons. This virgin whom none of the powers defiled [wishes that] the powers would defile themselves.

My Father

The master [would] not have said, “My [father who is] in heaven,” if [he] did not also have another father. He would simply have said, “[My father].”

Some said, "Mary conceived by the Holy Spirit." They are in error. They do not know what they are saying. When did a woman ever conceive by a woman [she was not defiled when the holy spirit impregnated her through David's seed see my study The Artificial Insemination of Mary with David's semen. Because David's seed and Mary's egg were implanted. Later the embryo was holy but still Adamic by which we mean our fall sinful nature].
[Mary was impregnated by the Father however Mary is not the true mother of Jesus, the true mother of Jesus is the Holy Spirit ]

Jesus has two Mothers: Jesus said, "Whoever does not hate his father and his mother as I do cannot become a disciple to Me. And whoever does [not] love his father and his mother as I do cannot become a [disciple] to Me. For My mother [gave me falsehood], but [My] true [Mother] gave me life." Gospel of Thomas Saying 110

In Hebrew the word spirit is a feminine noun. That is why it can be spoken of as a Mother giving birth. Therefore Jesus has 2 mothers Mary is Jesus' natural mother according to the flesh who could only give him falsehood or death by genetic inheritance. By falsehood we understand this to mean adamic condemnation which brings forth death which Jesus needed to be saved from Hebrews 5:7

when the holy spirit overshadowed Mary this was a miracle however Jesus was made of human nature his flesh was the same as our flesh he did not an immaculate nature or angelic nature. Therefore he would need to be born of the spirit to have eternal life

However the holy spirit is Jesus' mother by his resurrection from the dead by being born again.

The Lord was conceived (born again) from what is imperishable, from God. The [Lord arose] from among the dead. But [He did not come into being as he was. Rather [his body] was [completely] perfect. It was of flesh, and this [flesh is indeed] true flesh.¹ [Yet our flesh] is not true, but rather a mirror-image of the true [flesh]. (¹Jn 1:14, 20:27, II-Jn 7; NHS p. 174 Gospel of Philip

Romans 1:3  Concerning his Son Jesus Christ our Lord, who was made of the seed of David according to the flesh;
4  And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

Jesus came in the flesh of the seed of David when he was resurrected from the dead by the spirit of holiness he was born of the spirit

John 3:6 What has been born from the flesh is flesh, and what has been born from the spirit is spirit. 7 Do not marvel because I told you, YOU people must be born again.
8 The wind blows where it wants to, and you hear the sound of it, but you do not know where it comes from and where it is going. So it is with everyone that has been born from the spirit.”

Notice the feminine description of the spirit in v8 one is born of the spirit. to use the langue of being born is describing the holy spirit as a mother

Mt 11:19 But wisdom is justified by her children.

Therefore the holy spirit is a feminine aspect of God

The holy spirit is a force, the invisible power and energy of the Father by which God is everywhere present. The chosen messengers have been given only the power and authority from Yahweh they need to accomplish their mission. Gen 1:2; Num 11:17; Mt 3:16; John 20:22; Ac 2:4, 17, 33. The Spirit is not a 'separate' or 'other' person. Ac 7:55, 56; Re 7:10 It is God's own radiant power, ever out flowing from Him, by which His 'everywhereness' is achieved. Ps 104:30; 1 Cor 12:4-11.
The Spirit is personal in that it is of God Himself: it is not personal in the sense of being some other person within the Godhead"

Mary is the virgin whom no power defiled [she was a Righteous woman]. She [Mary – the symbolic “womb” of spiritual birth] is a great anathema to the Hebrews, who are the apostles and the apostolic men [even these were anathema because they were all still “double minded” and could not comprehend what Mary truly represented at the time]. This virgin whom no power defiled [...] the powers defile themselves.

And the Lord would not have said "My Father who is in Heaven" (Mt 16:17), unless he had had another father [the other father was the “first man Adam” through His physical “genetic” seed line for one must first be born of flash for "that", says Jesus himself, "which is born of the flesh is flesh" (John 3:6)  and this Paul explains in another place by saying, that "He sent his own son in the likeness of sinful flesh, and for sin, condemned sin in the flesh" (Rom. 8:3) in the offering of his body once (Heb. 10:10,12,14). Sin could not have been condemned in the body of Jesus, if it had not existed there. His body was as unclean as the bodies of those for whom he died; for he was born of a woman, and "not one" can bring a clean body out of a defiled body;], but he would have said simply "My father"  [Jesus also had a physical father in Eli and was adopted in the Royal family by Joseph].