The seven spirits of God

Revelation 4:5 And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.

The "seven spirits of God" are mentioned in Revelation 1:4; 3:1; 4:5; and 5:6.

Revelation 1:4 mentions that the seven spirits are before God's throne.

Revelation 3:1 indicates that Jesus Christ "holds" the seven spirits of God.

Revelation 4:5 links the seven spirits of God with seven burning lamps that are before God's throne.

Revelation 5:6 identifies the seven spirits with the "seven eyes" of the Lamb and states that they are "sent out into all the earth."

the seven‑fold spirit in Isaiah 11:2 and also I Corinthians 12:29, 30.

Rev 1:4 John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne,

seven spirits. If reference here to the Holy Spirit, then the context would require the Holy Spirit to be a person separate from the Father and Son, sending greeting. Rather: these seven spirits are seven archangels. Compare ch. 4:5 and 5:6; Zechariah 3:9 Zechariah 4:10; Ezekiel 1:18, 20; Micah 5:5 (Christ and his seven archangels); Luke 1:19. Note

Revelation 4:5 and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.

so the seven spirits of God are the seven lamps of fire

Fire is used as a symbol for the consuming power of the Spirit as manifested through the Elohim (Gen. 3:24; Ps. 104:4). The declaration of the Psalmist: "He maketh His angels spirits, and His ministers a flame of fire" will then apply to them (Ps. 104:4).

The "seven spirits" represent the complete manifestation of the "one Spirit" through the angelic host

Prov 9:1 Wisdom has built her house; she has set up its seven pillars.

Jer 15:9 she who has borne seven sons

The sons of God are described as archangels the chief of whom is Michael this chief archangel is also called Yahweh Elohim or Yahweh of armies the Lord of hosts

the seven days of creation can be interprted as an allegory on the creation of these seven archangels

Christ being the new creation corresponds to the eight day

the seven Archangels are the seven chief Elohim they are also the seven angels of evil see Isaiah 45:7 and compare Exodus 12:23 Psalm 78:49 Ezekiel 9 the prophet saw seven angels of destruction


The seven elohim are here to give man trials and tribulations to bring us back to the Father

the creator of the material cosmos or the physical heavens is by the chief Archangel with the other six pillars of creation when they start creating matter they fall into duality, good and evil the creator is the second logos from the Most High

The Teaching of Renunciation 2 Corinthians 4:2

The Doctrine of Renunciation

Early Christianity went through a great cycle of renunciation and it is still held in many conservative sects that the renunciation of worldly ambition, worldly appetites and worldly goods is indispensable to spiritual salvation

During the 3th century a Christian Gnostic sect arose called the Apotactics or Apotactites (from the Greek apotassomai, to renounce) and spread through the western and southern parts of Asia Minor (present Anatolia, Asian Turkey). Very little is known about them only that they places great importance of the doctrine of renunciation

The Apotactics believed that "a renunciation of property is necessary to salvation. It seems the Apotactics took there understanding from Luke 14:33

Lu 14:33 So likewise every one of you that doth not renounce<657> all that he possesseth cannot be my disciple.

Peter answered and said to him, "Lord, you have taught us to forsake the world and everything in it. We have renounced them for your sake. What we are concerned about (now) is the food for a single day. Where will we be able to find the needs that you ask us to provide for the poor?" The Lord answered and said, "O Peter, it was necessary that you understand the parable that I told you! Do you not understand that my name, which you teach, surpasses all riches, and the wisdom of God surpasses gold, and silver and precious stone(s)?" (The Acts of Peter and the Twelve Apostles)

Say to them :Renounce the entire world and all matter within it and all its concerns [fear, worry, lack of faith] and all its sins, and in general all associations with it, that you may be deserving of the mysteries of Light and be delivered from all the chastisements which are in the judgments.” (The Acts of Peter and the Twelve Apostles)

XLVII. The Word does not bid us renounce property; [12] but to manage property without inordinate affection; and on anything happening, not to be vexed or grieved; and not to desire to acquire. Divine Providence bids keep away from possession accompanied with passion, and from all inordinate affection, and from this turns back those still remaining [13] in the flesh. (Attributed to Theodotus, as collected by Clement of Alexandria)

Apotassomai and Apeipomen

Strong's #657: apotassomai (pronounced ap-ot-as'-som-ahee)

middle voice from 575 and 5021; literally, to say adieu (by departing or dismissing); figuratively, to renounce:--bid farewell, forsake, take leave, send away.

There is another Greek word apeipomen which can be translated Renounce

550. ἀπειπόμην apeipomen [ap-i-pom’-ane]; reflexive past of a compound of 575 and 2036; to say off for oneself, i.e. disown: — renounce.

To renounce, disown, forbid, refuse. Reflexive past of a compound of apo and epo; to say off for oneself, i.e. Disown.

It is used once in the New Testament 2Cor 4:2 and twice in the Septuagint (Greek translation of the Old Testament) see 1 Kings 11:2, and Job 10:3

2Cor 4:2 But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth

The word apeipomen means, to speak out or off; to refuse or deny; to forbid. Here it means, to renounce, or disown; to give up, to disclaim, to cast off, to give up a belief or opinion by open confession.

New Testament Apocrypha

The doctrine of Renunciation is found in early christian text like the Acts of Paul, the Acts of Peter and the Twelve Apostles, and Pistis Sophia. See also Gospel of Thomas saying 27 on fasting from (or, abstaining from) the world."

(Gospel of Thomas 27) <Jesus> said: If you do not fast to the world, you will not find the kingdom; if you do not keep the Sabbath as Sabbath, you will not see the Father.

The Acts of Paul Chapter 2:16: Blessed are they that have renounced this world, for they shall be well-pleasing unto God.

No one knows the God of truth except solely the man who will forsake all of the things of the world, having renounced the whole place, (and) having grasped the fringe of his garment. He has set himself up as a power; he has subdued desire in every way within himself. (The Testimony of Truth)


But the baptism of truth is something else; it is by renunciation of the world that it is found. But those who say only with the tongue that they are renouncing it are lying, and they are coming to the place of fear. Moreover, they are humbled within it. Just as those to whom it was given to have been condemned, they shall get something! (The Testimony of Truth)

The Gospel of Thomas Saying 81 Jesus said, "The one who has become rich should reign. And the one who has power should renounce it

The Gospel of Thomas Saying (110) Jesus said, "The one who had found the world and become rich should renounce the world."

The wealthy ones are they having knowledge, understanding and wisdom as a crown on their heads a Jewelled crown of light, which is the Christ-consciousness. One who is wealthy in this way shall become a king in the age to come. But those who are powerful or have power should give it up and become poor to become rich.


To be 'children of the living Father' is to be free from the society and not to be bound to the world and its values. 'Blessedness' does not depend upon the marks of success in this world. One's identity should not be determined by whatever is valuable for personal status in the social fabric of the world.


What is made clear is that man must renounce the world and transform his mind if he hopes to receive the mysteries that will open for him the inheritance of the Light when the individual feels alone and abandoned by all and sundry, sinking into a period of depression that might lead to despair, until he is able to renounce his last remaining attachments to the world—namely, his feeling of being a separate "I"—prior to final and permanent union with God or the Light.

Spiritual meaning of renunciation 

renunciation--A letting go of old thoughts in order that new thoughts may find place in consciousness. A healthy state of mind is attained when the thinker willingly lets go the old thoughts and takes on the new. This is illustrated by the inlet and outlet of a pool of water.
The center of renunciation, sometimes called elimination, in the lower part of the abdomen, carries forward the work of elimination of error thoughts from the mind and waste from the body.


Renouncing is the mental process of erasing from the mind the false beliefs of the outward senses or the consciousness of sin. Renouncing clears away false beliefs and attitude and thus makes room for the establishing of the Gospel.

The consciousness of sin is made up of a multitude of false individual beliefs and cultural attitudes. Through Renouncing we get rid of these shadows of reality. We cleanse the temple of the mind of these false ideas. In so doing, we make way for the planting of the seeds of the Gospel.

Renouncing may be made in many ways. The conscious acknowledgement that you have been mistaken in your conclusion is Renouncing. Refusing to longer enterain thoughts of the carnal mind is Renouncing.

The ability to Renounce is twofold in action: it eliminates the error, and it expands the good. When the ego consciously lets go and willingly gives up its personal ideas and loves, it has fulfilled the law of denial and is restored to the Father's house.

But all disciples know it is easier to denounce sin than to renounce it.

The admission of sin and the prayer for forgiveness is Renouncing.

A list of things to be Renounced

The list of things to be Renounced which is found in Pistis Sophia chapter 102 this should be seen as a moral code of behavior



Pistis Sophia chapter 102
JESUS continued again in the discourse and said unto his disciples: "When I shall have gone into the Light, then herald it unto the whole world and say unto them: Cease not to seek day and night and remit not yourselves until ye find the mysteries of the Light-kingdom, which will purify you and make you into refined light and lead you into the Light-kingdom.

What men should renounce."Say unto them: Renounce the whole world and the whole matter therein and all its care and all its sins, in a word all its associations which are in it, that ye may be worthy of the mysteries of the Light and be saved from all the chastisements which are in the judgments.

"Say unto them: Renounce murmuring, that ye may be worthy of the mysteries of the Light and be saved from the fire of the dog-faced [one].

"Say unto them: Renounce eavesdropping [?], that ye may [be worthy of the mysteries of the Light] and be saved from the judgments of the dog-faced [one].

"Say unto them: Renounce litigiousness [?], that ye may be worthy of the mysteries of the Light and be saved from the chastisements of Ariēl.

"Say unto them: Renounce false slander, that ye may be worthy of the mysteries of the Light and be saved from the fire-rivers of the dog-faced [one].

"Say unto them: Renounce false witness, that ye may be worthy of the mysteries of the Light and that ye may escape and be saved from the fire-rivers of the dog-faced [one].

"Say unto them: Renounce pride and haughtiness, that ye may be worthy of the mysteries of the Light and be saved from the fire-pits of Ariēl.

"Say unto them: Renounce belly-love, that ye may be worthy of the mysteries of the Light and be saved from the judgments of Amente.

"Say unto them: Renounce babbling, that ye may be worthy of the mysteries of the Light and be saved from the fires of Amente.

"Say unto them: |256. Renounce craftiness, that ye may be worthy of the mysteries of the Light and be saved from the chastisements which are in Amente.

"Say unto them: Renounce avarice, that ye may be worthy of the mysteries of the Light and be saved from the fire-rivers of the dog-faced [one].

"Say unto them: Renounce love of the world, that ye may be worthy of the mysteries of the Light and be saved from the pitch- and fire-coats of the dog-faced [one].

"Say unto them: Renounce pillage, that ye may be worthy of the mysteries of the Light and be saved from the fire-rivers of Ariēl.

"Say unto them: Renounce evil conversation, that ye may be worthy of the mysteries of the Light and be saved from the chastisements of the fire-rivers . . . .

"Say unto them: Renounce wickedness, that ye may be worthy of the mysteries of the Light and be saved from the fire-seas of Ariēl.

"Say unto them: Renounce pitilessness, that ye may be worthy of the mysteries of the Light and be saved from the judgments of the dragon-faced [ones].

"Say unto them: Renounce wrath, that ye may be worthy of the mysteries of the Light and be saved from the fire-rivers of the dragon-faced [ones.]

"Say unto them: Renounce cursing, that ye may be worthy of the mysteries of the Light and be saved from the fire-seas of the dragon-faced [ones].

"Say unto them: Renounce thieving, that ye may be worthy of the mysteries of the Light and be saved from the bubbling seas of the dragon-faced [ones]. |257.

"Say unto them: Renounce robbery, that ye may be worthy of the mysteries of the Light and be saved from Yaldabaōth.

"Say unto them: Renounce slandering, that ye may be worthy of the mysteries of the Light and be saved from the fire-rivers of the lion-faced [one].

"Say unto them: Renounce fighting and strife, that ye may be worthy of the mysteries of the Light and be saved from the seething rivers of Yaldabaōth.

"Say unto them: Renounce all unknowing, that ye may be worthy of the mysteries of the Light and be saved from the servitors of Yaldabaōth and the fire-seas.

"Say unto them: Renounce evil doing, that ye may be worthy of the mysteries of the Light and be saved from all the demons of Yaldabaōth and all his judgments.

"Say unto them: Renounce sloth, that ye may be worthy of the mysteries of the Light and be saved from the seething pitch-seas of Yaldabaōth.

"Say unto them: Renounce adultery, that ye may be worthy of the mysteries of the Light-kingdom and be saved from the sulphur- and pitch-seas of the lion-faced [one].

"Say unto them: Renounce murder, that ye may be worthy of the mysteries of the Light and be saved from the crocodile-faced ruler,--this one who is in the cold, |258. is the first chamber of the outer darkness.

"Say unto them: Renounce pitilessness and impiety, that ye may be worthy of the mysteries of the Light and be saved from the rulers of the outer darkness.

"Say unto them: Renounce atheism, that ye may be worthy of the mysteries of the Light and be saved from the howling and grinding of teeth.

"Say unto them: Renounce [magic] potions, that ye may be worthy of the mysteries of the Light and be saved from the great cold and the hail of the outer darkness.

"Say unto them: Renounce blasphemy, that ye may be worthy of the mysteries of the Light and be saved from the great dragon of the outer darkness.

"Say unto them: Renounce the doctrines of error, that ye may be worthy of the mysteries of the Light and be saved from all the chastisements of the great dragon of the outer darkness.

WHO TOLD THE FIRST LIE?

WHO TOLD THE FIRST LIE?

In the Holy Bible, the second and third chapters of Genesis give the order of events leading us to find out who told the first lie. We find them in the story of the garden of Eden. Many Bible students have been led to believe the first lie was told to Eve by the serpent: "Ye shall not surely die." That was NOT the first lie.

By comparing THE WORDS OF GOD SPOKEN TO THE MAN (Adam) with THE "WORDS OF GOD" WHICH WERE REPEATED BY THE WOMAN (who was later to be named Eve), this study will attempt to reveal the FIRST LIE by pointing out THE FIRST LIAR.

THE ORDER OF EVENTS RELATING TO THIS SUBJECT IN THE GENESIS STORY:
GOD MADE MAN: "And Yahweh Elohim formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (Genesis 2:7).

GOD PLANTED THE GARDEN OF EDEN AND PUT THE MAN THERE: "And Yahweh Elohim planted a garden eastward in Eden; and there he put the man whom he had formed" (Genesis 2:8).
GOD MADE TREES GROW OUT OF THE GROUND (OUTSIDE and INSIDE the garden of Eden): "And out of the ground made Yahweh Elohim to grow every tree that is pleasant to the sight, and good for food; the TREE OF LIFE also IN THE MIDST OF THE GARDEN, and THE TREE of KNOWLEDGE of GOOD and EVIL" (Genesis 2:9).

GOD PUT THE MAN IN THE GARDEN: "And Yahweh Elohim took the man, and put him into the garden of Eden to dress it and keep it" (Genesis 2:15).

GOD GAVE THE MAN THE LAWS: "And Yahweh Elohim commanded the man, saying, Of every tree of the garden thou mayest freely eat: but OF THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL, THOU SHALT NOT EAT OF IT; For in the day that thou EATEST THEREOF thou shalt surely die" (Genesis 2:16-17).

GOD MADE THE WOMAN AND GAVE HER TO ADAM:  "And Yahweh Elohim caused a deep sleep to fall upon Adam, and he slept; and he took one of his ribs, and closed up the flesh instead thereof; and the rib, which Yahweh Elohim had taken from man, made he a woman, and brought her unto the man" (Genesis 2:21-22).

THE SERPENT QUESTIONED THE WOMAN: "Yea, hath God said, Ye shall not eat of every tree of the garden?" (Genesis 3:1).

THE WOMAN QUOTED THE LAW TO THE SERPENT (AS SHE KNEW IT): "And the woman said unto the serpent, We may eat of the fruit of the trees of the garden, BUT OF THE FRUIT OF THE TREE WHICH IS IN THE MIDST OF THE GARDEN, God hath said, YE SHALL NOT EAT OF IT, NEITHER SHALL YE TOUCH IT, lest ye die" (Genesis 3:2-3).

THE SERPENT'S FIRST STATEMENT: "And the serpent said unto the woman, Ye shall not surely die" (Genesis 3:4).

The first lie has often been taught to be this first statement by the serpent to the woman: "Ye shall not surely die." But, that was NOT the first lie. You can discover the first lie in the scriptures for yourself:

FIRST, consider God's commandment given to Adam in Genesis 2:16-17, which must be noted, is AFTER God put the man in the garden, and BEFORE God made the woman for Adam, with verses 21-22 showing us that THE WOMAN COULD NOT HAVE OVERHEARD GOD TELLING THE MAN THE COMMANDMENT.

SECOND, compare what you found in 2:16-17 with the woman's quote in 3:2-3 where she spoke WHAT SHE BELIEVED God had said. (Notice this is BEFORE any statement by the serpent, who had only questioned the woman about God's rule regarding the trees of the garden in 3:1.)

THIRD, it is important to state: IT WAS NOT the woman who was the liar. (For proof, consider 1 Timothy 2:13-14: "Adam was not deceived, but the woman being deceived was in the transgression." This statement would also seem to say that the woman was not the one to change the law when she repeated what she believed it to be.)
This comparison reveals that God's commandment to the man HAD BEEN ADDED UNTO, AND DIMINISHED FROM:

THE WORDS OF GOD WERE ADDED UNTO: "...neither shall ye touch it..." Note: Adam was told to dress and keep the garden. That would mean all the trees would need to be touched (Genesis 2:15).

THE WORDS OF GOD WERE DIMINISHED FROM: The woman wasn't told that the tree with the forbidden fruit was the tree of knowledge of good and evil. She was told not to eat of the "tree in the midst of the garden."
(To see which tree is in the midst of the garden see Genesis 2:9.)

THE COMMANDMENT SEEMS VAGUE. Could she have been unsure which tree contained the forbidden fruit?
Adam was the one given the commandment directly from God. Had Adam passed the law to the woman wrongly? The first lie, as mentioned in John 8:44, isn't recorded as such, but the woman's quote of it INFERS that ADAM, as the first false teacher, TOLD THE FIRST LIE.

Jesus Christ, Moses and Jeremiah warn all people who study God's word to keep it pure, whether they are hearing it or speaking it. (See: Deuteronomy 4:2; 12:32; Matthew, chapters 23 and 24; Revelation 22:18-19; Jeremiah 23:9-40).

All of us who share the scriptures with others must be aware of this warning. It is a big responsibility to keep ourselves out of that family of false teachers (serpents) by preserving TRUTH to our best ability.

The Serpent or the Heart of Man True or False

The Serpent or the Heart of Man

True or False

A. “The DEVIL placed and prompted the serpent in the Garden of Eden for the purpose of defeating God’s plan.”

 (There are others who claim that:)
B. “God placed the serpent in Eden and gave him an understanding of the Elohim’s language, in order to deceive and tempt Eve.”

 (Both of these present a Personal Devil, regardless of his origin.)

 (The Word of God testifies that:)
C. “ALL evil originates from the Heart of MAN.”


The following seven testimonies rule out all claims of a so-called personal devil, other than the ONE MAN:

1. “For out of the abundance of the HEART, the mouth speaketh”
(Matthew 12:34).

2. “For out of the HEART proceeds evil thoughts, murders, adulteries, fornication, thefts, FALSE WITNESSES, blasphemies” (Matthew 15:19; Mark 7:20-23; compare Galatians 5:17-21).

3. “Every imagination of the thoughts of his [Man’s] HEART was only evil continually” (Genesis 5:5).

4. “The heart is deceitful above all things, and it is exceedingly corrupt: who can know it?”
(Jeremiah 17:9).

5. “For the imagination of man’s HEART is evil from his youth” (Genesis 8:21).

6. “EVERY man is tempted when he is drawn away by his OWN lust [imagination] and enticed” (James 1:14).

7. “By ONE MAN sin entered into the world” (Romans 5:12).


Of the three foregoing statements, is not “C” the only PROVEN true fact?

The Father is both One and Many The Tripartite Tractate

The tripartite tractate is a unnamed text found in the Nag Hammadi library it is a Christian document from the second or third century AD

The tripartite tractate  begins by teaching that the Father is one and many at the same time:

He existed before anything other than himself came into being. The Father is singular while being many, for he is the first one and the one who is only himself.  Yet he is not like a solitary individual. Otherwise, how could he be a father? For whenever there is a "father," the name "son" follows. But the single one, who alone is the Father, is like a root, with tree, branches and fruit. (The Tripartite Tractate Einar Thomassen Translation)

When I first read this translation by Einar Thomassen it made me think of a few quotations from Phanerosis and Eureka by Dr John Thomas but first we will look a what professor Einar Thomassen says in his commentary and translation of the The tripartite tractate

Einar Thomassen writes 

“The Father is a single one, like a number” this cannot mean "number" in the sense of the numeral 1, as all translations have a better translation is "The Father is both one and many"

The emphasis in this paragraph is thus not on the oneness of the Father but on his being simultaneously one and many: While remaining one the Father contains within him the All in the sense that he contains its origin, as the root contains the tree

This agrees with the view attributed by Irenaeus (AH I 11:5) and Hippolytus (El. VI
29:3) to one Valentinian faction, which held the Father to have the principle of procreation in himself, being either male-female or above sexual distinctions

The emanations of the Father

The tripartite tractate goes on to describie the emanation of divine beings who are called aeons the figurative language is taken from the analogy of the natural world: 

They were forever in thought, for the Father was like a thought and a place for them. When their generations had been established, the one who is completely in control wished to lay hold of and to bring forth that which was deficient in the [...] and he brought forth those [...] him. But since he is as he is, he is a spring, which is not diminished by the water which abundantly flows from it. While they were in the Father's thought, that is, in the hidden depth, the depth knew them, but they were unable to know the depth in which they were; nor was it possible for them to know themselves, nor for them to know anything else. (The Tripartite Tractate)

The Father brought forth everything, like a little child, like a drop from a spring, like a blossom from a vine, like a flower, like a <planting> [...], in need of gaining nourishment and growth and faultlessness. (The Tripartite Tractate)

All those who came forth from him <who> are the aeons of the aeons, being emanations and offspring of <his> procreative nature, they too, in their procreative nature, have <given> glory to the Father, as he was the cause of their establishment. This is what we said previously, namely that he creates the aeons as roots and springs and fathers, and that he is the one to whom they give glory. (The Tripartite Tractate)

Quotating now from Phanerosis by Dr John Thomas we can see the same analogy of the natural world 

The Deity who is Light, and with whom is no darkness at all (1 John 1:5), and who is the great Fountain of life (Psa. 39:9), out of whom are all things (1 Cor. 8:6). "From everlasting to everlasting Thou art AIL" (Psa. 90:2). Ail, or EL, as it is most frequently transliterated, is the Hebrew word that stands for God in this place. It denotes Power. Power, light, and life, inherent and underived, are the attributes of the Father who is Spirit (John 4:24);
The source or fountain of power in the universe is one. It is a unit. Therefore, everything which exists is ex autou out of (emanation) Him. Hence the Creator did not "make all things out of nothing." (Phanerosis 1869)

The Supreme Power, or Ail, is "the Godhead," or source, fountain, or sole spring of Power. Moses and the prophets do not teach that "there are three persons, three essences, three somethings, or three anythings, in the Godhead; and that these three distinct units, or unities, constitute only one unit or one Unity -- and that that Tri-Unity is the God of Israel." They do not teach this. (Phanerosis 1869)

By Godhead is meant the source, spring, or fountain of Deity -- the Divine Nature in its original pre-existence before every created thing. He teaches that this Godhead was a Unit --a Homogeneous Unit, undivided into thirds, or fractions. (Phanerosis 1869)


As we have seen, Moses and the prophets teach "One" self-existent, supreme fountain of Power, AIL who is Spirit, and self-named I SHALL BE, or Yahweh: that is ONE YAHWEH-SPIRIT POWER is "God" in the highest sense, and constitutes the "Godhead," or FATHER IN HEAVEN; and He is the Springhead of many streams, or rivers of spirit, which assume "organic forms," according to the will of the Yahweh-Spirit Power, and that when formed after the model, archetype, or the pattern, presented in HIS OWN HYPOSTASIS, or Substance, they become SPIRIT-ELOHIM, or sons of God; and are Spirit, because "born of the Spirit" -- Emanations of the formative Spirit being out of him. The Spirit-Elohim was also "God"; nevertheless they are created. They are formed and made out of and by that which is uncreated. They are Spirit-Forms, the substance of which (spirit) is eternal; while the forms are from a beginning. Each one is a God in the sense of partaking of THE DIVINE NATURE, and being therefore a Son of God. (Phanerosis 1869)

He existed before anything other than himself came into being. The Father is singular while being many, for he is the first one and the one who is only himself.  Yet he is not like a solitary individual. Otherwise, how could he be a father? For whenever there is a "father," the name "son" follows. But the single one, who alone is the Father, is like a root, with tree, branches and fruit. (The Tripartite Tractate Einar Thomassen Translation)

One Deity - One in Many, and Many in One

He existed before anything other than himself came into being. The Father is singular while being many, for he is the first one and the one who is only himself.  Yet he is not like a solitary individual. Otherwise, how could he be a father? For whenever there is a "father," the name "son" follows. But the single one, who alone is the Father, is like a root, with tree, branches and fruit. (The Tripartite Tractate Einar Thomassen Translation)

YAHWEH is as a noun, and means "He who will be," it is the memorial name the Deity chooses to be known by among His people. It reminds them that HE will be manifested in a multitude and that, in that great multitude which no man can number, of all nations, and kindreds, and people, and tongues, which shall stand before the throne, and before the Lamb, clothed with white robes, and palms in their hands (Apoc. 7:9) - in each and every one of them, "He will be the all things in all" (1 Cor. 15:28); or, as it is expressed in Eph. 4:6, "there is one Deity and Father of all, who is upon all and through all, and in you all."

The Deity, then, in a multitude is a clearly visible element of bible teaching. It is not "One God in three Gods," and "Three Gods in One;" but one Deity in a countless multitude revealed in the memorial name, and set forth in the mystery of godliness.

The knowledge of this mystery was lost sight of by the Babel-builders of the third and fourth centuries; who, as a substitute, invented the Athanasian conceit of three persons in the Divine Essence, co-eternal and coequal. They bound up the Father, Jesus Christ, and the Holy Ghost, three distinct persons, into one person, or body; and called the fiction "the Triune God." They did not perceive that the Deity was but one person, and one substance, peculiar to himself. One Deity and not three; that Holy Spirit is an emanation from His substance, intensely radiant and all pervading; and that, when focalized under the fiat of His will, things and persons without limit, as to number or nature, are produced.

This multitudinous manifestation of the one Deity - one in many, and many in one, by His spirit - was proclaimed to the Hebrew nation in the formula of Deut. 6:4, "Hear, O lsrael, YAHWEH our ELOHIM is the ONE YAHWEH;" that is, "He who shall be our Mighty Ones is the One who shall be." Certain Mighty Ones are promised to Israel - pastors according to YAHWEH's heart, who shall feed them with knowledge and understanding; - they will be spirit, because "that which is born of the spirit is spirit."

He, the Spirit, the Power of the universe, self-titled YAHWEH, is their Divine Father. His nature will be theirs; so that they will be consubstantial with Him, as all children are consubstantial with their parents. The Deity will then be manifested in the Sons of Deity; He in them, and they in Him, by the one spirit. And this company of sons, led to glory by the captain of their salvation, is "the ONE who shall be," or "the ONE YAHWEH."

Of these sons, or Elohim, One is "the Firstborn" - "the child born, and the son given" (Isa. 9:6). He is the chief, "the Head of the Body;" in whom it pleased the Father that all the fulness should dwell, that among all He might have the preeminence.

There are not three Gods in the Godhead; nor are there but three in manifestation; nevertheless, the Father is God and Jesus is God; and we may add, so are all the brethren of Jesus gods; and "a multitude which no man can number." The Godhead is the homogeneous fountain of the Deity; these other gods are the many streams which form this fountain flow. The springhead of Deity is one, not many; the streams as numerous as the orbs of the universe, in which a manifestation of Deity may have hitherto occurred. (Phanerosis 1869)

Taken from Eureka by Dr John Thomas (Christadelphian)

Yahweh Sabaoth

Yahweh Sabaoth

He existed before anything other than himself came into being. The Father is singular while being many, for he is the first one and the one who is only himself.  Yet he is not like a solitary individual. Otherwise, how could he be a father? For whenever there is a "father," the name "son" follows. But the single one, who alone is the Father, is like a root, with tree, branches and fruit. (The Tripartite Tractate)

The title, "Lord of hosts", or "Lord Almighty", "Yahweh Sabaoth", is perhaps best understood as a general ref to the sovereignty of God over all powers in the universe. In the account of establishment of kingship in Israel it became particularly appropriate as a ref to God as the God of armies -- both of the heavenly army (Deu 33:2; Jos 5:14; Psa 68:17; Hab 3:8) and of the army of Israel (1 Sam 17:45).

The word “Sabaoth” which comes from a root meaning to mass, whether it be an army or servants, but particularly the former. It is defined as a mass of persons, especially regiments organised for war; and it is constantly associated with such an idea when it is used in relation to God.

The word signifies an army, so that this is the military title of Deity. The invisible presence of that army was obvious throughout Israel's history, overshadowing the nation so as to protect it from its enemies when circumstances demanded it, or delivering it up to punishment when such was justified.

The title also points forward to the future when another Divine army will be manifested, for Sabaoth being appended to Yahweh proclaims that He will be manifested in an army.

The recruiting of that army has proceeded throughout the centuries (see 2 Tim. 2:4), and its manifestation in the future is predicted in Revelation 19:11-15: "I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war ....
And the armies which were in heaven (the ruling places of the Age to come) followed him . . . And out of his mouth goes a sharp sword, that with it he should smite the nations; and he shall rule them with a rod of iron."

The future work of Christ as Commander of this host (Isa. 55:4), is indicated in Isaiah 9:6 where the "increase of his government and peace upon the throne of David," is attributed to "the zeal of Yahweh Sabaoth."

It will be the army of the holy ones, then constituted as such, which will accomplish this (Zech. 14:3,5). It will then be acknowledged that it is not by fleshly "might, nor by the power of man, but by my spirit, says Yahweh Sabaoth," that His purpose will be brought about.

Thus Haggai, predicting the shaking of the nations, and the consequent elevation of Jerusalem and restoration of the Temple, declares that it will be brought about by Yahweh Sabaoth, and in the course of three verses (Hag 2:6-9) refers to the title five times.

The time is at hand when those "who have overcome" will "have the name of God written upon them" (Rev 3:12), and will exercise "power over the nations, ruling them with a rod of iron" (Rev 2:26-27). Then, every accepted saint will be an Eloah, and combined they will constitute the Elohim (Mighty Ones), Shaddai (Destroyers or Nourishers as the case might be), and Adonai (Rulers) of the Age to come.

The divine El or Power will be manifested through them, and as they go forth to "execute the judgments written" (Psalm 149:9), they will do so as Yahweh Sabaoth.

the holy ones as the Elohim of hosts in the divine name will constitute “the armies of the heaven” following the Word of God (Rev 17 and 19).

Yahweh Sabaoth proclaims that He will be manifested in an army, and being prophetic, points to the time when the Lord Jesus shall lead the holy ones, as the army of Yahweh, against the world of darkness.

Lord GOD of Hosts -- Adon, Yahweh Sabaoth: The Ruler, He who will be manifested in Armies (Isa. 19:4).

The Lord of Hosts the God of Israel -- Yahweh Sabaoth Elohim Israel: He who will be manifested as armies of the Mighty Ones of Israel (Isa. 37:16).

Yahweh Elohim

He existed before anything other than himself came into being. The Father is singular while being many, for he is the first one and the one who is only himself.  Yet he is not like a solitary individual. Otherwise, how could he be a father? For whenever there is a "father," the name "son" follows. But the single one, who alone is the Father, is like a root, with tree, branches and fruit.

The Tripartite Tractate

The name of Yahweh is constantly associated with other terms, the most usual being the combination Yahweh Elohim.  Together they mean he who shall (or will) be Mighty Ones, and may be taken as a description of the ideas concerning the multitudinous manifestation of the divine name.

The first occurrence of Yahweh Elohim is very significant. “These are the generations of the heavens and of the earth when they were created, in the day that Yahweh Elohim made the earth and the heavens” (Gen 2:4). It is in the section thus commenced, and which reaches to Gen 3:24, that sin and redemption are referred to for the first time. The combination is constantly used in this section, whereas it only occurs nine times in the remainder of the book of Genesis. Such a remarkable fact must be intentional.

The entrance of sin into the world marked the apparent failure of the work of the Elohim. Man, who had been created in their image failed to reflect their moral likeness, and was sentenced to return to the dust from which he had been formed. But the failure was not to be the end. Indeed, God’s purpose cannot fail, and that truth is involved in the very title used. “I will be mighty ones,” it declares, and in the section it is indicated how this shall be. “I will put hostility between you and the woman, and between your seed and her seed; it shall bruise your head, and you shall bruise his heel” (Gen 3:15).

It was not much in itself, but later revelation enables us to construct the plan whereby the man whom Yahweh made strong for Himself (Ps 80:17), was the Arm of Yahweh to bring salvation to a multitude who should attain unto more than Adam forfeited by his sin. He lost life and the possession of a perfect human organisation. They attain unto life eternal and a participation in the Divine nature.

They will then be partaker of the Divine nature,' having been called out from the mass of mankind to be a people for the Name (Acts 15:14). Each saint attaining unto that position will be an Eloah, or a Mighty One; whilst combined they will constitute Elohim, or Mighty Ones. These titles will be applied to them because they will manifest the Divine power. Thus Isaiah represents the nations making supplication unto Cyrus (who was a type of Christ) saying: "Surely God (El - the Divine power) is in you" (Isa 45:14; Ps 82:6; Rom 5:2 1 John 3:2; John 17:24; Rom 8:17; 2 Pet 1:4).

The Holy Spirit the Chief Angel

Holy Spirit the Chief Angel

Those angels who occupy the lowest heaven, that, namely, which is visible to us, formed all the things which are in the world, and made allotments among themselves of the earth and of those nations which are upon it. The chief of them is he who is thought to be the God of the Jews; and inasmuch as he desired to render the other nations subject to his own people, that is, the Jews, all the other princes resisted and opposed him. Wherefore all other nations were at enmity with his nation. (Against Heresies)

The text "Against Heresies" introduces the idea that angels, specifically those occupying the lowest heaven visible to us, played a role in creating the world and dividing the Earth among themselves. Among these angels, the chief was identified with the God of the Jews. This chief angel aimed to make other nations subject to the Jews, leading to resistance from other angelic princes and, consequently, enmity among the nations. This concept challenges the traditional understanding of monotheism, as it suggests a hierarchical system of celestial beings influencing worldly affairs.

Heb. 3:7-11 reminds the early church of how Israel had provoked the Angel which led them through the wilderness by tempting and proving Him (God cannot be tempted, so this must refer to the Angel). The writer then goes on to warn them "wherefore. . harden not your hearts", and exhorts them not to be like Israel in tempting God- in their case, a primary reference to the Chief Angel which was leading them?

- Stephen's speech in Acts 7 contains many references to the Angel of Israel. He uses examples from Israel's history in which they rejected those who were types of Jesus- e. g. v. 9,10,22,25. It follows then that v. 35 must refer to this same aspect of Moses as a type of Christ being rejected. "This is Moses whom they renounced. . even him God sent to be a ruler and a redeemer with the hand of that Angel which appeared to him in the bush" (Diaglott). Israel resisted the work of the Angel supporting Moses, and so years later they were also rejecting the support of the same guardian Angel for the teachings of Jesus and His disciples, the greater than Moses. So v. 51 stresses "ye do always resist the Holy Spirit (the title of the Chief Angel in Is. 63): as your fathers did, so do ye". Their fathers resisted the Angel of the presence which went with them; and so the Jews of the first century were doing just the same.

- If the Hebrew phrase "the living God" means, as suggested by some, 'the God of the living ones', then "the living God" would refer to the great Angel who dwelt between the Cherubim "living ones". 1 Tim. 3:15 then appears in a new light: "The church of the living God"- the church dwelt in by the mighty Angel of the Old Testament Cherubim. The Angel dwelling and walking in the assembly  in the wilderness is linked with God- the same Angel? -living and walking in the Christian Church (2 Cor. 6:16). It was because of the presence of this and other important Angels in the Church that Paul could charge Timothy "before. . . the elect Angels" (1 Tim. 5:21), who were present physically at the church's meetings. Indeed, this may be the very reason why he asks sisters in Corinth to have covered heads at church meetings “because of the Angels”, i. e. their especial presence there. This is how important and pressing is the reality of their presence; and sisters’ headcoverings, their dressing with an appropriate modesty and sobriety which a head covering signals, is to remind us all of this ever present reality.

The term "the living God" is examined in light of its potential meaning as 'the God of the living ones.' This interpretation links it to the great Angel dwelling between the Cherubim, who were often described as 'living ones.' In 1 Timothy 3:15, the phrase "the church of the living God" takes on new significance, suggesting that the church is inhabited by the mighty Angel of the Old Testament Cherubim. This view is reinforced by passages like 2 Corinthians 6:16, which speaks of an Angel dwelling and walking in the Christian assembly

Paul's charge to Timothy in 1 Timothy 5:21 to "charge them before the elect Angels" highlights the importance of angels in the early Christian community. These angels were believed to be physically present at the church's meetings, underscoring their significance. It is worth noting that this belief in the presence of angels during Christian gatherings led to Paul's instructions to sisters in Corinth regarding head coverings. The practice of covering their heads was intended to remind the congregation of the ever-present reality of angels in their midst

The concept of angels present at church gatherings is also addressed by Paul in 1 Timothy 5:21. Here, he charges Timothy before the "elect Angels," suggesting that these celestial beings were physically present at the church's meetings. This notion underscores the importance and reality of their presence within the Christian community

Moreover, the presence of angels at church meetings is thought to be the reason why Paul encourages sisters in Corinth to have covered heads. This practice was intended to remind everyone of the ever-present reality of these important celestial beings and the need for appropriate modesty and sobriety.

In conclusion, early Christian theology included complex and nuanced interpretations of angels and their roles. These interpretations drew connections between angels and significant figures from the Old Testament, such as Moses and the Angel of Israel. The concept of angels was central to understanding the relationship between the divine and the earthly realm, and their presence was considered a vital aspect of the Christian community. This theological framework provided early Christians with a unique perspective on their faith and their place in the world.

Article taken and adapted from Angels by Duncan Heaster (Christadelphian)

Christ's Own Need Of Salvation

Christ's Own Need Of Salvation

Now the angels were baptised in the beginning, in the redemption of the Name which descended upon Jesus in the dove and redeemed him. And redemption was necessary even for Jesus, in order that, approaching through Wisdom, he might not be detained by the Notion of the Deficiency in which he was inserted, as Theodotus says.

Not only do humans need redemption, but also the angels, too, need redemption, along with the image and the rest of the Pleromas of the aeons and the wondrous powers of illumination. So that we might not be in doubt in regard to the others, even the Son himself, who has the position of redeemer of the Totality, needed redemption as well, - he who had become man, - since he gave himself for each thing which we need, we in the flesh, who are his Church. Now, when he first received redemption from the word which had descended upon him, all the rest received redemption from him, namely those who had taken him to themselves. For those who received the one who had received (redemption) also received what was in him.

Gospel of philip

Jesus revealed himself [at the] Jordan River as the fullness of the Kingdom of Heaven. He who was begotten before everything, was begotten anew. He who was once anointed, was anointed anew. He who was redeemed, in turn redeemed others.

This shows that the some gnostic groups understood that Jesus first needed redemption for himself before he could redeem those for whom he came to die for. Jesus is thus the redeemed redeemer coming in our sinful nature the savour himself was in need of redemption

78. 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

This passage shows that the spiritual body is corporeal (tangible) and it has flesh and this flesh is true flesh, which is called spiritual flesh thus spiritual body but our flesh is only a shadow of the true like Adam who was only a type of him who was to come/

Ode 8
20) Pray and increase, and abide in the love of the Lord;
21) And the beloved ones in the Beloved, and those who are protected in Him Who liveth, and those who are saved in Him Who was saved.
22) And ye shall be found incorrupt in all ages, on account of the Name of your Father.

The interpretation of Knowledge::
 And through the one who was reproached and the one who was redeemed we receive grace.

Melchizedek:

He included himself in the living offering, together with your offspring. He offered them up as an offering to the All. For it is not cattle that you will offer up for sin(s) of unbelief, and for the ignorances, and (for) all the wicked deeds which they will do NHS p. 601

He included himself in the living offering, together with your offspring

Here this passage teaches that Christ the high - priest offered his own body for his own redemption He offered himself for himself and his brothers his offspring in the living offering that is his life as a living sacrifice


Adam was "sentenced to return to the ground from whence he was taken - a sentence which defiled and became a physical law of his being, and was transmitted to all his posterity" (Clause 5);

Jesus Christ "though wearing the condemned nature, was to obtain a title to resurrection by perfect obedience, and, by dying, abolish the law of condemnation for himself, and all who should believe and obey him" (Clause 8);


Jesus was "a sufferer, in the days of his flesh, from all the effects that came by Adam's transgression, including the death that passed upon all men, which he shared by partaking of their physical nature" (Clause 10); that the offering of Jesus’ body was "a propitiation to declare the righteousness of God, as a basis for the remission of sins" (Clause 12).

Because of his human nature, Jesus experienced minor illnesses, tiredness etc. just as we do. It therefore follows that if he had not died on the cross, he would have died any way, e.g. of old age.

In view of this, Jesus needed to be saved from death by God. Intensely recognizing this, Jesus "offered up prayers and supplications with strong crying and tears unto him (God) that was able to save him out of death, and was heard for his godly fear" (Heb. 5:7 A.V. mg.).

The fact that Christ had to plead with God to save him from death rules out any possibility of him being God in person.

“this body of death” (Rom. 6:24 mg.) needs 'redemption' (Rom. 8:23) which comes on the basis of Christ’s sacrifice (Rev. 5:9) when we are 'clothed upon' with our house from heaven (2 Cor. 5:2) which results in mortality being swallowed up of life (2 Cor. 5:4)"


(The Lord’s own body was redeemed on this same basis – (Heb. 9:12, 23 etc.).

After Christ's resurrection, death had "no more dominion over him" (Rom. 6:9), implying that beforehand it did.

Many of the Psalms are prophetic of Jesus; when some verses from a Psalm are quoted about Christ in the New Testament, it is reasonable to assume that many of the other verses in the Psalm are about him too. There are a number of occasions where Christ's need for salvation by God is emphasized:-

- Ps. 91:11,12 is quoted about Jesus in Matt. 4:6. Ps. 91:16 prophesies how God would give Jesus salvation: "With long life (i.e. eternal life) will I satisfy him, and shew him my salvation."- Ps. 69:21 refers to Christ's crucifixion (Matt. 27:34); the whole Psalm describes Christ's thoughts on the cross: "Save me, O God...Draw nigh unto my soul, and redeem it...Let thy salvation, O God, set me up on high" (vs. 1,18,29).

- Ps. 89 is a commentary upon God's promise to David concerning Christ. Concerning Jesus, Ps. 89:26 prophesies: "He shall cry unto me (God), Thou art my father, my God, and the rock of my salvation."

Christ's prayers to God for salvation were heard; he was heard because of his personal spirituality, not because of his place in a 'trinity' (Heb. 5:7). That God resurrected Jesus and glorified him with immortality is a major New Testament theme:-

- "God...raised up Jesus...Him hath God exalted with his right hand to be a Prince and a Saviour" (Acts 5:30,31).

- "God...hath glorified his Son Jesus...whom God hath raised from the dead" (Acts 3:13,15).

- "This Jesus hath God raised up" (Acts 2:24,32,33).

- Jesus himself recognized all this when he asked God to glorify him (John 17:5 cp. 13:32; 8:54).

If Jesus was God Himself, then all this emphasis would be out of place, seeing that God cannot die. Jesus would not have needed saving if he were God. That it was God who exalted Jesus demonstrates God's superiority over him, and the separateness of God and Jesus.



We do not believe that the sacrifice of the Lord Jesus Christ was not required for the cleansing of his sin nature. [The Lord's sacrifice was necessary for his own redemption. His sacrifice was a public demonstration that his flesh was rightly related to death and a declaration of the righteousness of God that required the offering of his life in devotion to Him. By his sacrifice the ungodly propensities (diabolos) of his nature was destroyed (Heb. 2:14; 9:12; 7:27), thus providing for the granting of immortality

'

The Greater and Lesser Yahweh Exodus 23:21

The Greater and Lesser Yahweh

'two powers in heaven' (shtei rashunot ba-shammayim)

During the second temple period an idea developed within a number of Jewish texts, about a second divine figure, either beside YHWH or beneath him this lead to the idea that there are many powers in heaven Mishnah Sanhedrin 4:5 - Sefaria or two powers in heaven (shtei rashunot ba-shammayim).

these two powers are referred to has the Greater and Lesser Yahweh

In the gnostic works Pistis Sophia and the Book of Jeu we encounter the "Great Iao" and the "Little Iao" (Pistis Sophia, chs. 7 [twice], 86, 140; Book ofJeu, ch. 50). These may correspond to the titles "greater YHWH" and "lesser YHWH" found in the Merkabah texts (3En 48B:1[44]; 48D:1[90]) (cf. Odeberg, 3 Enoch, pt. 1, app. 2, pp. 188-92)

Two Yahwehs in the bible 

 The teaching first comes from Exodus 23:20,21 

Exodus 23:20 “See, I am sending an angel ahead of you to guard you along the way and to bring you to the place I have prepared. 21 Pay attention to him and listen to what he says. Do not rebel against him; he will not forgive your rebellion, since my Name is in him.

There is an angel who is called Yahweh (Exodus 23:20,21)

in Exodus 24:1-2, we see one Yahweh who instructs Moses to go to another Yahweh

24:1 And to Moses he (that is Yahweh) said: “Go up to Yahweh

However these two Yahweh's are angels or elohim one is "the Lord God" or "Yahweh Elohim" (that is the archangel Michael the Lesser Yahweh). Read chapter 23 and 24 together to see this. 

EL and Elohim

Gen 35:1 ¶ And God <0430> said unto Jacob , Arise , go up to Bethel , and dwell there: and make there an altar unto God <0410>, that appeared unto thee when thou fleddest from the face of Esau thy brother .

Gen 35:1 Then Elohim (or an angel) said to Jacob, "Arise, go up to Bethel and dwell there; and make an altar there to the El, who appeared to you when you fled from the face of Esau your brother."
2 And Jacob said to his household and to all who were with him, "Put away the foreign gods that are among you, purify yourselves, and change your garments.
3 Then let us arise and go up to Bethel; and I will make an altar there to the El, who answered me in the day of my distress and has been with me in the way which I have gone."

ESV: Then the LORD rained on Sodom and Gomorrah sulfur and fire from the LORD out of heaven.

here one Yahweh engage in conversation with another Yahweh

In Genesis 19:23, for example, we see the "Yahweh who was Sent calling up to His Elohim or Yahweh the Greater who SENT Him to destroy the cities of Sodom and Gomorrah.

Amos 4:11 "I overthrew some of you, As Elohim overthrew Sodom and Gomorrah, And you were like a burning stick plucked from the burning; Yet you have not returned to me," Says Yahweh.

Who is the “I” and who is the “Elohim”

The "I" is Michael the Lesser Yahweh and the Elohim is Yahweh the Greater

This angel is the chief angel or archangel Michael whose name means who is like the Divine One (God) EL or power

Yahweh is the head angel in the O.T....right?

Thus, Yahweh is said to have appeared to Abraham as he sat in the door of his tent. (Gen. 18:1) When he first saw the visitor, though, he did not see the Lord but “three men” or Elohim, of whom one was the chief. Read all of Genesis 18 to 19:29 and you will see that the Everlasting Deity talks and acts by or through these Elohim, but chiefly through one of them called the Lord God or Yahweh Elohim.

Second Century Jewish Literature

In 3 Enoch, Metatron is called the lesser YHWH.

The Third Book of Enoch

CHAPTER XII God clothes Metatron in a garment of glory, puts a royal crown on his head and calls him "the Lesser YHWH" 

 R. Ishmael said: Metatron, the Prince of the Presence, said to me: (1) By reason of the love with which the Holy One, blessed be He, loved me more than all the children of heaven. He made me a garment of glory on which were fixed all kinds of lights, and He clad me in it. (2)And He made me a robe of honour on which were fixed all kinds of beauty, splendour, brilliance and majesty. (3) And he made me a royal crown in which were fixed forty-nine costly stones like unto the light of the globe of the sun. (4) For its splendour went forth in the four quarters of the Araboth Raqia', and in (through) the seven heavens, and in the four quarters of the world. And he put it on my head. (5) And He called me THE LESSER YHWH in the presence of all His heavenly household; as it is written (Ex. 23:21): "For my name is in him"

Logos

Philo of Alexandria

in Allegorical Interpretation, II (2.86), God is said to be the supreme power and His logos the second one.

But the most universal of all things is God; and in the second place the word of God. But other things have an existence only in word, but in deed they are at times equivalent to that which has no existence. (Allegorical Interpretation, II)

And the most ancient word of the living God is clothed with the word as with a garment, for it has put on earth, and water, and air, and fire, and the things which proceed from those elements. But the particular soul is clothed with the body, and the mind of the wise man is clothed with the virtues. (111) And it is said that he will never take the mitre off from his head, he will never lay aside the kingly diadem, the symbol of an authority which is not indeed absolute, but only that of a viceroy, but which is nevertheless an object of admiration. Nor will he "rend his clothes;" (112) for the word of the living God being the bond of every thing, as has been said before, holds all things together, and binds all the parts, and prevents them from being loosened or separated. (ON FLIGHT AND FINDING)

John 1:1 In [the] beginning the Word was, and the Word was with God, and the Word was a god. 

the Word or Logos was the chief or the firstborn among all the other angels whom the bible call elohím or “gods.

Fragment 1, on John 1:3 (In John 1:3, “All things were made through him, and without him nothing was made.”) The sentence: "All things were made through him" means the world and what is in it. It excludes what is better than the world. The Aeon (i.e. the Fullness), and the things in it, were not made by the Word; they came into existence before the Word. . . “Without him, nothing was made” of what is in the world and the creation. . . "All things were made through Him," means that it was the Word who caused the Craftsman (Demiurge) to make the world, that is it was not the Word “from whom” or “by whom,” but the one “through whom (all things were made).”. . . It was not the Word who made all things, as if he were energized by another, for "through whom" means that another made them and the Word provided the energy.

Philo of Alexandria
 Now this disposition stands in need of two powers to take care of it, the power that is of authority, and that of conferring benefits, in order that in accordance with the authority of the governor, it may obey the admonitions which it receives, and also that it may be greatly benefited by his beneficence. But the other disposition stands in need of the power of beneficence only; for it has not derived any improvement from the authority which admonishes it, inasmuch as it naturally claims virtue as its own, but by reason of the bounty which is showered upon it from above, it was good and perfect from the beginning; (1.163) therefore God is the name of the beneficent power, and Lord is the title of the royal power.

.

Metatron