The Ten Words

The ten words in Psalm 119

Psalm 119 is one of several acrostic poems found in the Bible. Its 176 verses are divided into 22 stanzas, one for each of the 22 characters that make up the Hebrew alphabet.

Throughout the whole of the Alphabetic Psalm, 119 there is in every verse one of the following ten expressions: DEREK (= Way), 'EDUTH (= Testimony), PIKKUDIM (= Precepts), MIZVAH (= Commandment), 'IMRAH (= Saying), TORAH (= Law), MISHPAT (= Judgment), ZEDEK, Z^eDAKAH, and ZADDIK (= Righteousness), HOK, and HUKKAH (= Statutes), DABAR (= Word), which correspond to the Ten Commandments; except one verse, in which there is none of these: namely, verse 122." 

The Ten Commandments of the Law are described as the "ten words" of the Decalogue (Deu. 5:22), and significantly, this Psalm, the Alphabet of Grace is built around ten words, each of which expresses an element of the Word of Yahweh, and one of which is found in every verse of this Psalm, except in vv. 122 and 132. Therefore the "ten words" of Psa. 119 really reflect the spirit of the Law of Moses, and demonstrate the way in which the Law should have been revealed in those who were under its covenant.

The ten words are: Saying, Word, Testimony, Way, Judgment, Precept, Commandment, Law, Statute, Righteousness:


1. SAYING: Heb. amar: the expression of the divine will and promise to man. The Hebrew word occurs in v. 82 and in v. 57 (as "said"), whilst a cognate word imrah (translated "word") occurs 19 times.


2. WORD: Heb. dabhar: See v. 9. This is represented in the New Testament Greek as logos, that is, the outward expression of inner thought and meaning. It occurs 22 times.


3. TESTIMONY: Heb. edoth: See v. 2. The idea of the word is that of an attestation, or formal affirmation — thus, a solemn declaration of God's will on matters, especially of moral or religious duty, or a protest against human propensity to deviate from it. It is rendered "testimonies." See Deu. 4:45; 6:17, 20, etc. Occurs 23 times.


4. WAY: Heb. derek: See Deu. 5:33. The course of conduct marked out by God's Law. Occurs 13 times.


5. JUDGMENT: Heb. mishpat: A verdict establishing a precedent; thus a divine commandment. Occurs 22 times.


6. PRECEPTS: Heb. piqqudim: Appointments or mandates, precepts or requests. Occurs 21 times.


7. COMMANDMENTS: Heb. mitsvahim: Definite, specific requirements 76 imposed authoritatively. Sometimes rendered "judgments." Occurs 23 times.


8. LAW: Heb. torah: denoting directions or instructions; a body of teaching, a system of law. Occurs 25 times.


9. STATUTES: Heb. chuqqim: an enactment, an appointment that must be kept. Occurs 21 times.


10. RIGHTEOUSNESS: Heb. tsedaqah or tsedeq: denoting righteousness, rectitude, justice, virtue. Thus, the fulfilment and keeping of the Law. It occurs 12 times.

The Hebrew Alphabet Rhyme

The Hebrew Alphabet Rhyme


ALEPH is an ox, which will push with its horn;

BETH is the house, where we sleep till the dawn.

GIMEL is a camel, with such a long chin!

DALETH is the door, for the only way in.

HE is the window, built into the wall,

WAV is the tent peg, important, though small.

ZAIN is the weapon, held firm in the hand,

CHET is the hedge, that will mark out the land.

TETH is a serpent, then let us be wise,

YOD is the hand, so lay hold on the prize.

KAPH is the palm, put to work through the day,

LAMED the ox-goad, to keep in the way.

MEM is the water, essential for life,

NUN is for fish, in Lake Galilee so rife.

SAMEKH a prop, to give help and support,

AYIN is eye, we must use as we ought.

PEH is the mouth, for the words we should say,

TZADDI is a fish hook, that catches the prey.

ΚΟΡΗ is the profile, that points out the man,

RESH is our head, think kind thoughts as we can.

SHIN is a tooth, which is white and so strong,

TAU is a mark, to conclude this word song.

The True Bible Code

The Real Bible Code

The real bible code 5 simple rules

By Code we mean: ( 1 A systematically arranged and comprehensive collection of laws. 2. A systematic collection of regulations)


1 how each passage of the bible is to be understood historically


2 how each passage applies to us as a person individually


3 how each passage applies to Israel both the natural and the spiritual Israel (the Israel of god)


4 how each passage applies to the Lord Jesus Christ


5 how each passage has an allegorical understand applied to the second coming



This is the REAL BIBLE CODE

Star Wars Good vs Evil

Star Wars Good vs Evil

Star Wars, Episode One has been a great commercial success. Some critics were less than complimentary, especially in Science Fiction circles and Star Wars purists are quick to point out anomalies with the other Star Wars films. Yet despite all this, George Lucas had another hit on his hands and two further "prequels" followed.

What is the secret of this success? What is the formula? Well obviously the special effects played their part, and also the Characters. Yet the prime factor is likely to be that the film tells the age-old story of Good versus Evil. Evil is defeated and the world can breathe a sigh of relief.

This battle is one that every one can relate to, whatever culture they belong to; north, south, east, west, white, black, brown, yellow, rich or poor; we all understand this battle. When we watch the News or read the papers, the battle is there for us to see, yet identifying Good and Evil is not always clear-cut. In Westerns, the Baddies wore black hats and Goodies wore white. The difference was plain.

Of course, life is not that simple and in many ways, Star Wars reflects that. Han Solo, although a "Goodie", is not without his flaws (a little smuggling, for example). Darth Vader, came good at the end of his life, by saving his son, Luke from the evil emperor. We learn also that Anakin (as he once was) was intrinsically good, yet had a capacity to go either way (the Force or the Dark Side). Luke, being only good, was a much less believable character as a result.

There are no Good people or Bad people. All of us are a mixture or both. Some are more good than others, that is all. Those of us who wish to be better people then have a battle on our hands, the battle between Good and Evil going on in our hearts. This battle is described by someone called Paul (a real-life Obi Wan Kenobi, perhaps?):

Romans 7:19-25 For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.

There is a real-life battle between Good and Evil, not only going on inside us, but also in the World around us.

We cannot totally defeat evil within us, let alone in the World at large, but ultimately, Good will prevail. The only truly good man the world has ever seen will return to establish a state of peace that will last forever.








Many sects of Christendom, along with many other religions, believe that there is a being or monster called the Devil or Satan who is the originator of the problems which are in the world and in our own lives, and who is responsible for the sin which we commit. The Bible clearly teaches that God is all-powerful. We have seen in Study 1.4 that the Angels cannot sin. If we truly believe these things, then it is impossible that there is any supernatural being at work in this universe that is opposed to Almighty God. If we believe that such a being does exist, then surely we are questioning the supremacy of God Almighty. This issue is so important that the correct understanding of the devil and satan must be considered a vital doctrine. We are told in Heb.2:14 that Jesus destroyed the devil by his death; therefore unless we have a correct understanding of the devil, we cannot understand the work or nature of Jesus.

In the world generally, especially in the so-called 'Christian' world, there is the idea that the good things in life come from God and the bad things from the Devil or Satan. This is not a new idea; it is not even an idea only limited to apostate Christianity. The Babylonians, for example, believed there were two gods, a god of good and light, and a god of evil and darkness, and that those two were locked in mortal combat. Cyrus, the great King of Persia, believed just this. Therefore God told him, "I am the Lord, and there is none else, there is no God beside me...I form the light, and create darkness: I make peace, and create evil (N.I.V. "disaster"): I the Lord do all these things" (Is.45:5-7,22). God creates peace and He creates evil, or disaster. God is the author, the creator of "evil" in this sense. In this sense there is a difference between "evil" and sin, which is man's fault; it entered the world as a result of man, not God (Rom.5:12).
God tells Cyrus and the people of Babylon that "there is no (other) God beside me". The Hebrew word 'el' translated "God" fundamentally means 'strength, or source of power'. God is saying that there is no source of power in existence apart from Him. This is the reason why a true believer in God cannot accept the idea of a supernatural devil or demons.


God: The Creator Of Disaster
The Bible abounds with examples of God bringing "evil" into people's lives and into this world. Am.3:6 says that if there is evil in a city, God has done it. If, for example, there is an earthquake in a city, it is often felt that 'the devil' had designs on that city, and had brought about the calamity. But the true believer must understand that it is God who is responsible for this. Thus Mic.1:12 says that "evil came down from the Lord unto the gate of Jerusalem". In the book of Job we read how Job, a righteous man, lost the things which he had in this life. The book teaches that the experience of 'evil' in a person's life is not directly proportional to their obedience or disobedience to God. Job recognized that "The Lord gave, and the Lord hath taken away" (Job 1:21). He does not say 'The Lord gave and Satan took away'.He commented to his wife: "Shall we receive good at the hand of God, and shall we not (also) receive evil?" (Job 2:10). At the end of the book, Job's friends comforted him over "all the evil that the Lord had brought upon him" (Job 42:11 cp. 19:21; 8:4). Thus God is the source of "evil" in the sense of being the ultimate permitter of the problems that we have in our lives.
"For whom the Lord loveth he chasteneth...If ye endure chastening...afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby" (Heb.12:6-11), this shows that the trials which God gives us lead eventually to our spiritual growth. It is setting the word of God against itself to say that the devil is a being which forces us to sin and be unrighteous, whilst at the same time he supposedly brings problems into our lives which lead to our developing "the peaceable fruit of righteousness". The orthodox idea of the devil runs into serious problems here. Especially serious for it are passages which speak of delivering a man to satan "that the spirit may be saved", or "that he may learn not to blaspheme" (1 Cor.5:5; 1 Tim.1:20). If Satan is really a being bent on causing men to sin and having a negative spiritual effect upon people, why do these passages speak of 'Satan' in a positive light? The answer lies in the fact that an adversary, a "Satan" or difficulty in life, can often result in positive spiritual effects in a believer's life.
If we accept that evil comes from God, then we can pray to God to do something about the problems which we have, e.g. to take them away. If He doesn't, then we know that they are sent from God for our spiritual good. Now if we believe that there is some evil being called the devil or satan causing our problems, then there is no way of coming to terms with them. Disability, illness, sudden death or calamity have to be taken as just bad luck. If the devil is some powerful, sinful Angel, then he will be much more powerful than us, and we will have no choice but to suffer at his hand. By contrast, we are comforted that under God's control, "all things (in life) work together for good" to the believers (Rom.8:28). There is therefore no such thing as 'luck' in the life of a believer.

The Matrix films

The Matrix films

Have you seen the Matrix films?

They chart the attempts of one man, Neo, to overcome the present worldly system and find the Truth. In doing so, he gets into a position to be able to help others and lead them towards the city of Zion, where they can be truly free.


The film is full of imagery and symbolism, but where does it come from? And what does it point to? Could the films actually be pointing to a real situation?


Now for a Greek lesson. Neo means "new" and is also an anagram of "One". "Ander" means "Man". Therefore, Neo's surname "Anderson", means "Son of Man". This is a title of Jesus. Nebuchadnezzar, the name of Neo's ship was also the name of a Biblical king who had dreams concerning the "Last Days". So the imagery of the film borrows strongly from the Bible. Neo's girlfriend is called Trinity, which although not a Biblical term or concept, is nevertheless central to the beliefs of Christendom.

Jesus overcame his human nature to become the Saviour or Chosen One. Following his baptism (which symbolises the putting off of the old man and the putting on of the new) he was given extensive powers. Just as Neo dies and is brought back to life, Jesus died and was raised up by his Father, God.

The Bible teaches that this world is but a "shadow of things to come". The Bible also talks of the New Jerusalem (Zion) coming to the earth as the capital of the Kingdom of God.


"The LORD has established Zion, and in her his afflicted people will find refuge." (Isaiah 14:32)

Once Jesus has finished restoring the world, Yahweh God himself will dwell with Man.

Zechariah 8:3

This is what the LORD says: "I will return to Zion and dwell in Jerusalem. Then Jerusalem will be called the City of Truth, and the mountain of the LORD Almighty will be called the Holy Mountain."


We all have a choice - to continue living in this shadow world or to find the Truth. Jesus taught:


"Then you will know the truth, and the truth will set you free." (John 8:32)

Gnosticism, though, has perhaps been best represented in popular culture by the Wachowski brothers’ film The Matrix, which, again, seems to owe its world view at least in part to Philip K Dick and, by extension, to the Gnostics.The film tells the story of a computer
hacker known as Neo (Keanu Reeves), who comes into the knowledge that the world is in fact a giant computer simulation, designed to keep human beings in a state of slavery to the machines which designed it.We later learn that these machines were originally given artificial intelligence by humans, but then rebelled against their creators, imprisoning them and feeding off their energy.

Although the film contains elements drawn from mainstream Christian tradition – Neo is referred to repeatedly as ‘the One’ (a redeemer figure long prophesied), the rebels’ ship is called the Nebuchadnezzar and their stronghold Zion – the film seems to draw more on Gnostic sources. Indeed, near the beginning of the film, Neo falls asleep in front of his computer. He is woken by a mysterious message that appears on the screen, which reads ‘Wake up, Neo.’This is essentially the theme of the film, and needless to say, it is Gnostic. Trinity (Carrie-Anne Moss) and Morpheus (Laurence Fishburne) are, as they instruct and aid Neo in waking up, playing aeonic roles as opposed to the archonic Agent Smith (Hugo Weaving), who attempts to keep Neo inside the Matrix and therefore asleep to ultimate reality.The film employs terms that are also found in Gnostic texts, such as blindness, sleep, ignorance, dreaming, darkness and night which stand in opposition to seeing,waking, knowing and light. It is these latter states to which Neo travels and ultimately attains

The Theology of the Gospel of Thomas

The Theology of the Gospel of Thomas
What the Gospel of Thomas Teaches 

The Gospel of Thomas is the Recitation of the words of Jesus the sayings are give by Jesus and recorded by Thomas before or after Jesus’ death.

Jesus is called the living one meaning the risen Lord (Saying 0) and we must live from the living one the (Sayings 0, 1, 13, 108) or living things which Jesus speaks (Saying 0, 1, 13, 108)


Jesus words are life (Saying 0, 1, 13, 108)  the living things rational principles (Saying 11 13 108 61 111)



the listener should seek the truth (Sayings 2 and 5) it is a journey that will make us kings and at the end it will lead to rest (Greek Saying 2)


we must behave correctly (Saying 6)


we should be exclusively committed to the truth like the fisherman (Saying 8)


The dead are unconscious, know nothing see (Sayings 11 59 52 57 85 60)


The body, soul and flesh are equivalent in value or interdependent (Saying 87 112, 70)


The kingdom is on earth not in heaven (Saying 3 82 113) it is within us and it is to be spread out upon the earth. it is not in the world of the dead (Saying 59)


we must find the knowledge of god before we die (Saying 59)


this is vital since Jesus is casting god's judgment upon the world and this system of things is passing away (Sayings 10 and 11)


there is to be a day of judgement (Saying 11 21 57 113)


there is to be a new order of things (Sayings 11 18 19 111)


washing food or the body or baptizing does not make it pure (Saying 14 29 56 80 87 112)

We must worship God the Father (Saying 15)


Jesus does not bring peace to the world but fire sword war (Saying 16)


the kingdom starts off small and will become large (Saying 20)


there is a spiritual kingdom on earth right now it is within us if Jesus is in us and all around us (Saying 3 24 22 51 77 82 113)


Temptation comes from within (Saying 45 70 7)


we must overpower our inner demons (Saying 21 29 70)


Troubles come along with it judgment is close we should obey Jesus (Saying 21)


Jesus promises that he will be the judge choosing you, one from a thousand and two from ten thousand (Saying 23)


salvation of the few (Saying 23 61 107)


if we follow Jesus we are a man of light lighting up the whole world (Saying 24) like a city built on a high mountain (Saying 33)


Jesus tells us to tell others (Saying 33 50)


we must not be like blind men leading blind men (Saying 34)


we must love one another like our own soul (Saying 25, 26 and 95)


Jesus came in the flesh (Saying 28) now the flesh is sinful and needs saving (Saying 7 70 45 89 101)


the spiritual body is developed from the natural body (Saying 29 84 19) compare (Saying 87 112) and noties above


we must fast from the world (Sayings 27 56 110 81 80 36 42)


Jesus promises to be with us (Saying 30)


Jesus is everywhere and with the solitary ones (Saying 77) He is also the origin of the new creation 77


Jesus is the Kingdom (Sayings 77 82 3 49 14 50)


Jesus alone reveals the truth so the listener must obey him and serve him exclusively (Saying 38)


no one else has the truth (Saying 39)


anything outside of the Father will be uprooted (Saying 40)


The Pharisees (clergy) have nothing to offer us (Saying 41)


we should pass by the thinking of the flesh and be passers by of all other teachers and teachings (Saying 42)


The Pharisees are a symbol of all systems or religions that will not be forgiven for their unbelief (Saying 44) who have evil in their hearts (Saying 45)


We should keep organized structure to a minimum (Saying 30 49)


Human nature is evil (Saying 45)


From Adam to John the Baptist no one has the truth but the person to whom Jesus has revealed it is greater than john (Saying 46)


Because of this the listener must chose to serve Jesus alone (saying 47)


Obeying Jesus means that the disciple is a peacemaker (Saying 48)


circumcision is of the heart or spiritual (Saying 53)


this is done by knowing our true self which is Jesus Christ the hidden man of light within (Saying 3, 4, 7 22, 24, 37 70 82 77 84 114)


Serving Jesus alone means we must hate our own family (Saying 55)


we must cut off family ties (Saying 31 55 101)


Again this is vital because he will be held to account for it at the time of the harvest (Saying 57)


Those who suffer now by obeying Jesus are blessed at the end (Saying 58)


only a few will be chosen at the final reward (saying 61)


Jesus teaches the truth about the kingdom to a select number (Saying 62)


we must not worry about personal gain (Saying 63)


we must live a life of poverty (Sayings 36 54 95)


we should put the kingdom first so that at the end we can be part of the marriage feast (Saying 64)


Jesus is the cornerstone (Saying 66)


the persecuted are the chosen ones (Saying 68)


we must not be worried about what we will get in this age for we must be workers in the field (Saying 72 and 73)


we must become the image of Christ which is the image of God (Saying 83 84 85 22 13 108 61)

Jesus is blessed from the womb being the son of God (Saying 79) but his mother could only give him death (that his fallen human nature) after his resurrection from the dead the holy spirit his true mother give him life that is eternal life (Saying 101)  

We will have the same body as Jesus who is now the same as the body of the Father (Sayings 83 84 29)

we should choose Jesus's leadership for his yoke is easy and his lordship mild and his future promise is rest Sayings 2 90

but some will not understand the time saying 91 or the true knowlege  hidden from the world saying 17 92 94

and this is the hidden knowlege the dead are not alive saying 11 and the kingdom is within you saying 3

when the kingdom will come it will be like an amazing saprise saying 96 97 

the kingdom requires preparation saying 98 

My siblings and My mother The Gospel of Thomas Saying 99

 The Gospel of Thomas Saying 99 

You who do the will of my father that are my siblings and my mother

The disciples said to him, "Your brothers and your mother are standing outside." He said to them, "It is those who are here and who do the will of my father that are my siblings and my mother. It is they who will enter the kingdom of my father."

A Gentile does not die, for he has never lived in order that he may die. He who has believed in the truth has found life, and this one is in danger of dying, for he is alive. Since Christ came, the world has been created, the cities adorned, the dead carried out. When we were Hebrews, we were orphans and had only our mother, but when we became Christians, we had both father and mother.

“are my brothers and my mother.” Brothers signify affection of good, and mother the affection of truth. External worship is called brother to internal worship in the Word that is born (mother) within you. That is to give birth to Christ within you.

Here the brethren and the mother are one and the same the brethren are the bride of Christ and the Mother is the Sarah Covenant styled “the Jerusalem above the Mother of us all” (Gal 4:26).

Isaac was Sarah's son, and allegorically slain, and allegorically raised. The saints are all in Isaac; for "in Isaac shall thy seed be called." This seed is Christ; not Jesus only; but that great multitude also which no man can number. This "One Body" of people headed up in Deity is the allegorical or figurative Christ. They are the children of the promise as Isaac was; the free-born sons of Sarah the free woman.

the newly born had been begotten by the spirit word (1Pet 1:23). after the birth (jn 3:3,5), it was the duty of the mother (Ecclesia) to nourish the new-born babe with the milk of the word (1Pet 2:2), supplementing it with stronger food as it developed (),

therefore to be his bride and the intimacy of the union with Jesus is suggested not only by the dominant image of the Bride and Groom, but also (in a different way) by the procreative symbol of birthing. Thus we can speak of the true believers who is conceived by the spirit-word and by the holy spirit, so as to give birth to the will of the Father, is the Mother of Jesus. And Isaiah tells us 62:5: “so shall thy sons marry thee.

The Jerusalem above is the Mother of us all (saints) including the King the Lord Jesus Christ in a spiritual sense for the Jerusalem above is made up of all true believers. Song 3:11 1/kings 1:16,17 Lk 1:72-79 Gal 4:28,30 Heb12:22-23 And she is the virtuous woman of Proverbs 31, of whom it is said: “Many daughters have done virtuously, but thou excelled them all.“ Song 3:11 1kings 1:16,17 Lk 1:72-79 Gal 4:28,30 Heb12:22-23

From Thunder, the Perfect Mind:
For I am the first and the last.
I am the honoured one and the scorned one.
I am the whore and the holy one.
I am the wife and the virgin.
I am <the mother> and the daughter.
I am the members of my mother.
I am the barren one
 and many are her sons.
I am she whose wedding is great,
 and I have not taken a husband.
I am the midwife and she who does not bear.
I am the solace of my labour pains.
I am the bride and the bridegroom,
 and it is my husband who begot me.
I am the mother of my father
 and the sister of my husband
 and he is my offspring.
I am the slave of him who prepared me.
I am the ruler of my offspring.
 But he is the one who begot me before the time on a birthday.
 And he is my offspring in (due) time,
 and my power is from him.
I am the staff of his power in his youth,
 and he is the rod of my old age.
 And whatever he wills happens to me.
I am the silence that is incomprehensible
 and the idea whose remembrance is frequent.
I am the voice whose sound is manifold
 and the word whose appearance is multiple.
I am the utterance of my name.

What the Gospel of Thomas Does Not Teach

What the Gospel of Thomas does not teach

The Gospel of thomas does not teach the doctrine of the trinity see Saying 30, 61,

The Gospel of thomas does not say anything about the devil, satan or demons which is just a personification of human nature and equivalent to sin we are tempted from within (Saying 45, 70, 7) we must overcome our inner demons

The Gospel of thomas does not teach that the soul is immortal the dead are not alive they know nothing see sayings 11 51 52 59 60 and 85

The dead are unconscious, know nothing 11 59 52 57 85 60
The Gospel of thomas does not teach that we go to heaven see saying 3 82 113

The Gospel of thomas does not teach that Jesus' mother has an immaculate nature all she could give him is sinful flesh or death 101

The Gospel of thomas does not teach that we should recover Adam's original image the The Gospel of thomas does not speak about Adam in a positive way see 85 we are to be come like Jesus not Adam 13 108 to be come as a child means the real self which is Christ not Adam

The Gospel of thomas does not teach that there is light within everyone but only within a man of light 24 this is the light of the knowledge of God and Jesus Christ

The Gospel of thomas does not teach a vegetarian doctrine 14 the dead and the living things are rational principles 11 13 61 108 111

above below

When above is as below; when you learn how to walk in the spirit while you remain in the flesh.

A Study of Divine Bodies

A Study of Divine Bodies

Cover of Hobbes' Leviathan shows a body formed of multitudinous citizens, surmounted by a king's head.

A Study of Divine Bodies 

Summer Harvest: A Psalm By Valentinus

In the spirit I see all suspended,
In the spirit I know everything held:
The flesh (Matter) hanging from the soul (Demiurge)
The soul held aloft by the air
The air (Logos) suspended from the ether (Pleroma)
Fruits manifest themselves out of the Depth
A child emerges from the womb

There are different levels to the universe Matter, Demiurge, Logos and Pleroma these Valentinus calls flesh, soul, air, and ether  

The Gospel of Truth 

When he had appeared, instructing them about the Father, the incomprehensible one, when he had breathed into them what is in the thought, doing his will, when many had received the light, they turned to him. For the material ones were strangers, and did not see his likeness, and had not known him. For he came by means of fleshly form, while nothing blocked his course, because incorruptibility is irresistible, since he, again, spoke new things, still speaking about what is in the heart of the Father, having brought forth the flawless Word.
When light had spoken through his mouth, as well as his voice, which gave birth to life, he gave them thought and understanding, and mercy and salvation, and the powerful spirit from the infiniteness and the sweetness of the Father. 

Therefore, all the emanations of the Father are pleromas, and the root of all his emanations is in the one who made them all grow up in himself. He assigned them their destinies. Each one, then, is manifest, in order that through their own thought <...>. For the place to which they send their thought, that place, their root, is what takes them up in all the heights, to the Father. They possess his head, which is rest for them, and they are supported, approaching him, as though to say that they have participated in his face by means of kisses. But they do not become manifest in this way, for they are not themselves exalted; (yet) neither did they lack the glory of the Father, nor did they think of him as small, nor that he is harsh, nor that he is wrathful, but (rather that) he is a being without evil, imperturbable, sweet, knowing all spaces before they have come into existence, and he had no need to be instructed. 

The Father

The Tripartite Tractate

This is the nature of the unbegotten one, which does not touch anything else; nor is it joined (to anything) in the manner of something which is limited. Rather, he possesses this constitution, without having a face or a form, things which are understood through perception, whence also comes (the epithet) "the incomprehensible. If he is incomprehensible, then it follows that he is unknowable, that he is the one who is inconceivable by any thought, invisible by any thing, ineffable by any word, untouchable by any hand. He alone is the one who knows himself as he is, along with his form and his greatness and his magnitude. And since he has the ability to conceive of himself, to see himself, to name himself, to comprehend himself, he alone is the one who is his own mind, his own eye, his own mouth, his own form, and he is what he thinks, what he sees, what he speaks, what he grasps, himself, the one who is inconceivable, ineffable, incomprehensible, immutable, while sustaining, joyous, true, delightful, and restful is that which he conceives, that which he sees, that about which he speaks, that which he has as thought. He transcends all wisdom, and is above all intellect, and is above all glory, and is above all beauty, and all sweetness, and all greatness, and any depth and any height.

The Son

the sole first one, the man of the Father, that is, the one whom I call

the form of the formless,

the body of the bodiless,

the face of the invisible,

the word of the unutterable,

the mind of the inconceivable,

the fountain which flowed from him,

the root of those who are planted,

and the god of those who exist,

the light of those whom he illumines,

the love of those whom he loved,

the providence of those for whom he providentially cares,

the wisdom of those whom he made wise,

the power of those to whom he gives power,

the assembly of those whom he assembles to him,

the revelation of the things which are sought after,

the eye of those who see,

the breath of those who breathe,

the life of those who live,

the unity of those who are mixed with the Totalities.

Bodies are not exclusively connected to the material world at the lowest level. The Father and the Son at the uppermost level of depth above the Pleroma can have bodies  

The Tripartite Tractate

Logos and the Demiurge 

Over all the archons he appointed an Archon with no one commanding him. He is the lord of all of them, that is, the countenance which the Logos brought forth in his thought as a representation of the Father of the Totalities. Therefore, he is adorned with every <name> which <is> a representation of him, since he is characterized by every property and glorious quality. For he too is called "father" and god" and "demiurge" and "king" and "judge" and "place" and "dwelling" and "law."
The Logos uses him as a hand, to beautify and work on the things below, and he uses him as a mouth, to say the things which will be prophesied.
The things which he has spoken he does

The invisible spirit moved him in this way, so that he would wish to administer through his own servant, whom he too used, as a hand and as a mouth and as if he were his face, (and his servant is) the things which he brings, order and threat and fear, in order that those with whom he has done what is ignorant might despise the order which was given for them to keep, since they are fettered in the bonds of the archons, which are on them securely.


body--The outward expression of consciousness; the manifestation of the thinking part of man.
God creates the body thought, or divine reasoning, and man, by his thinking, makes it manifest depending upon the spiritual understanding of the individual whose mind it is. 

As God created man in His image and likeness by the power of His word, so man, as God's image and likeness, projects his body by the same power.


The Logos needs to use the Demiurge as body to interact with the world

Bodies are the way in which a being is perceived from, and interacts with a lower level

One (more actualised) being can be (function as) the body of another (less actualised)

The interaction downwards from the Father, Son, Logos, Demiurge and finally to the archons should be interpreted as a Body politic a divine corporation

The author of TT 100:31-33 wrote, “the Logos uses him [the Demiurge] as a hand, to beautify and work on the things below.” Also, see Exc 47:2, 49:1-2; Haer 1:5,1-4; 1:17,1; 2:6,3.

The Body of Jesus

The visible body of Christ is sometimes understood in these texts as the “body of God.”
The Tripartite Tractate characterizes the Savior as “the Totality in bodily form” (quoted below)
In the Tripartite Tractate, the Son is called the “body of the bodiless” (quoted above) 

The Nag Hammadi Library Melchizedek

Furthermore, they will say of him that he is unbegotten, though he has been begotten, (that) he does not eat, even though he eats, (that) he does not drink, even though he drinks, (that) he is uncircumcised, though he has been circumcised, (that) he is unfleshly, though he has come in the flesh, (that) he did not come to suffering, <though> he came to suffering, (that) he did not rise from the dead, <though> he arose from the dead.

The Tripartite Tractate

For not only did he accept for them the death 5 of those ~hom he had in minB to save, but he even accepted the smallness to which they had descended when they had (inclined) downwards into body and soul, for he let himself be conceived 10 and he let himself be begotten as a child with body and soul. For into all those conditions which they shared with those who had fallen. although they possessed the light.
Here the The Tripartite Tractate is contemplating on the significance of the Savior’s incarnation, his birth as an infant, and his assumption of body and soul

The Tripartite Tractate

The Savior was an image of the unitary one, he who is the Totality in bodily form.  Therefore, he preserved the form of indivisibility, from which comes impassability.

Col 1:19  For it pleased the Father that in him should all fulness dwell;

Col 2:3  In whom are hid all the treasures of wisdom and knowledge.

Col 2:9  Because in him dwells all the fulness of the deity bodily,

The Tripartite Tractate

Concerning that which he previously was and that which he is eternally - an unbegotten, impassible one from the Logos, who came into being in flesh - he did not come into their thought. And this is the account which they received an impulse to give concerning his flesh which was to appear. They say that it is a production from all of them, but that before all things it is from the spiritual Logos, who is the cause of the things which have come into being, from whom the Savior received his flesh. He had conceived <it> at the revelation of the light, according to the word of the promise, at his revelation from the seminal state. For the one who exists is not a seed of the things which exist, since he was begotten at the end. But to the one by whom the Father ordained the manifestation of salvation, who is the fulfillment of the promise, to him belonged all these instruments for entry into life, through which he descended. His Father is one, and alone is truly a father to him, the invisible, unknowable, the incomprehensible in his nature, who alone is God in his will and his form, who has granted that he might be seen, known, and comprehended.

In The Tripartite Tractate 114,1–11, the flesh of Christ is from the Logos, not from the archons.

The Gospel of Philip

The lord rose from the dead. He became as he was, but now his body was perfect. He possessed flesh, but this was true flesh. Our flesh isn’t true. Ours is only an image of the true.

Jesus revealed himself [at the] Jordan River as the fullness of heaven’s kingdom. The one [conceived] before all [71] was conceived again; the one anointed before was anointed again; the one redeemed redeemed others.

It is necessary to utter a mystery. The father of all united with the virgin who came down, and fire shone on him.
On that day that one revealed the great bridal chamber, and in this way his body came into being.


Lu 3:22  And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.

The Dialogue of the Savior

Even if it comes forth in the body of the Father among men, and is not received, still it [...] return to its place. Whoever does not know the work of perfection, knows nothing.

Heb 10:5  Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, But a body didst thou prepare for me;

Extracts from the Works of Theodotus:

59 First, then, he put on a seed from the Mother, not being separated but containing it by power, and it is given form little by little through knowledge. And when he came into Space Jesus found Christ, whom it was foretold that he would put on, whom the Prophets and the Law announced as an image of the Saviour. But even this psychic Christ whom he put on, was invisible, and it was necessary for him when he came into the world to be seen here, to be held, to be a citizen, and to hold on to a sensible body. A body, therefore, was spun for him out of invisible psychic substance, and arrived in the world of sense with power from a divine preparation. (Extracts from the Works of Theodotus)


60 Therefore, “Holy Spirit shall come upon thee” refers to the formation of the Lord's body, “and a Power of the Most High shall overshadow thee” indicates the formation of God with which he imprinted the body in the Virgin. (Extracts from the Works of Theodotus)

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


The Son is a “character of the Father brought down from above and placed into a body in this cosmos”

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

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

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)

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. (Valentinian Exposition)

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: "he was a Monad and no one was before him".

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

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

That Tetrad projected the Tetrad which is the one consisting of Word and Life and Man and Church. Now the Uncreated One projected Word and Life. Word is for the glory of the Ineffable One while Life is for the glory of Silence, and Man is for his own glory, while Church is for the glory of Truth (Valentinian Exposition)

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

If this one, who is unknowable in his nature, to whom pertain all the greatnesses which I already mentioned - if, out of the abundance of his sweetness, he wishes to grant knowledge, so that he might be known, he has the ability to do so. He has his Power, which is his will. Now, however, in silence he himself holds back, he who is the great one, who is the cause of bringing the Totalities into their eternal being.The tripartite Tractate

It is in the proper sense that he begets himself as ineffable, since he alone is self-begotten, since he conceives of himself, and since he knows himself as he is. What is worthy of his admiration and glory and honor and praise, he produces because of the boundlessness of his greatness, and the unsearchability of his wisdom, and the immeasurability of his power, and his untasteable sweetness. He is the one who projects himself thus, as generation, having glory and honor marvelous and lovely; the one who glorifies himself, who marvels, <who> honors, who also loves; the one who has a Son, who subsists in him, who is silent concerning him, who is the ineffable one in the ineffable one, the invisible one, the incomprehensible one, the inconceivable one in the inconceivable one. Thus, he exists in him forever. The Father, in the way we mentioned earlier, in an unbegotten way, is the one in whom he knows himself, who begot him having a thought, which is the thought of him, that is, the perception of him, which is the [...] of his constitution forever. That is, however, in the proper sense, the silence and the wisdom and the grace, if it is designated properly in this way. The tripartite Tractate 

And just as the admirations of the silences are eternal generations and they are mental offspring, so too the dispositions of the word are spiritual emanations. Both of them admirations and dispositions, since they belong to a word, are seeds and thoughts of his offspring, and roots which live forever, appearing to be offspring which have come forth from themselves, being minds and spiritual offspring to the glory of the Father. The tripartite Tractate

It is by virtue of his will that the Father, the one who is exalted, is known, that is, (by virtue of) the spirit which breathes in the Totalities and it gives them an idea of seeking after the unknown one, just as one is drawn by a pleasant aroma to search for the thing from which the aroma arises, since the aroma of the Father surpasses these ordinary ones. For his sweetness leaves the aeons in ineffable pleasure and it gives them their idea of mingling with him who wants them to know him in a united way and to assist one another in the spirit which is sown within them. Though existing under a great weight, they are renewed in an inexpressible way, since it is impossible for them to be separated from that in which they are set in an uncomprehending way, because they will not speak, being silent about the Father's glory, about the one who has power to speak, and yet they will take form from him. He revealed himself, though it is impossible to speak of him. They have him, hidden in a thought, since from this one [...]. They are silent about the way the Father is in his form and his nature and his greatness, while the aeons have become worthy of knowing through his spirit that he is unnameable and incomprehensible. It is through his spirit, which is the trace of the search for him, that he provides them the ability to conceive of him and to speak about him.The tripartite Tractate

So that it might be in this way, the one who wished to give honor does not say anything to him about this, except only that there is a limit to speech set in the Pleroma, so that they are silent about the incomprehensibility of the Father, but they speak about the one who wishes to comprehend him. It came to one of the aeons that he should attempt to grasp the incomprehensibility and give glory to it and especially to the ineffability of the Father. Since he is a Logos of the unity, he is one, though he is not from the agreement of the Totalities, nor from him who brought them forth, namely, the one who brought forth the Totality, the Father. The tripartite Tractate

but the redemption also is an ascent to the degrees which are in the Pleroma and to those who have named themselves and who conceive of themselves according to the power of each of the aeons, and (it is) an entrance into what is silent, where there is no need for voice nor for knowing, nor for forming a concept, nor for illumination, but (where) all things are light, while they do not need to be illumined. The tripartite Tractate

(Baptism) is called "silence" because of the quiet and the tranquility. It is also called "bridal chamber" because of the agreement and the indivisible state of those who know they have known him. It is also called "the light which does not set and is without flame," since it does not give light, but those who have worn it are made into light. They are the ones whom he wore. (Baptism) is also called "the eternal life," which is immortality; and it is called "that which is, entirely, simply, in the proper sense, what is pleasing, inseparably and irremovably and faultlessly and imperturbably, for the one who exists for those who have received a beginning." For, what else is there to name it apart from "God," since it is the Totalities, that is, even if it is given numberless names, they are spoken simply as a reference to it. Just as he transcends every word, and he transcends every voice, and he transcends every mind, and he transcends everything, and he transcends every silence, so it is Dittography with those who are that which he is. The tripartite Tractate

Certainly, if these things have happened to each one of us, it is fitting for us, surely, to think about the All so that the house may be holy and silent for unity. (Gospel of Truth)

This is the perfection in the thought of the Father and these are the words of his reflection. Each one of his words is the work of his will alone, in the revelation of his Logos. Since they were in the depth of his mind, the Logos, who was the first to come forth, caused them to appear, along with an intellect which speaks the unique word by means of a silent grace. It was called "thought," since they were in it before becoming manifest. It happened, then, that it was the first to come forth - at the moment pleasing to the will of him who desired it; and it is in the will that the Father is at rest and with which he is pleased. (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 )

30 Then forgetting the glory of God, they impiously say he suffered. For inasmuch as the Father shared in suffering, though he is, says Theodotus, rigid and unyielding in nature, by showing himself yielding, in order that Silence might understand this, it was suffering. For sympathy is the suffering of one for the sake of another's suffering. Moreover when the Passion took place, the whole shared in the same suffering for the recovery of the sufferer. (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."