Fishes - 153 of them (John 21:11)

Fishes - 153 of them (John 21:11)

A fishing party, which included the present writer, once caught in a fairly short time off the coast of British Columbia, six splendid salmon. Their total weight was sixty-three pounds. If the "great fishes" caught in Galilee were on a par with these, this would make the total catch now under consideration to be about three-quarters of a ton.

But why — the question may well be asked — was John so careful as to specify meticulously how many fish were caught? At different times thousands of his readers have scented a special significance here. There is a sound instinct behind this.

Here, then, is a list of suggestions (doubtless incomplete). Some of these have a good Biblical flavour; others not at all.

1.	153 = 9x17: and 9 is the number of judgment (is it?), whilst 17 combines the ideas of "spirit" and "order": 10 + 7 (do they?). So it is said! (Companion Bible).
2.	There were not 153 fishes, but 154—and this is 11 x 14 (or 22 x 7), again with corresponding numerical meaning. Sic!
3.	Contemporary Greek zoologists asserted that the sea contains precisely 153 different species of fishes. So John saw this number as symbolizing men out of all nations within the gospel net (Hoskyns).
4.	By Gematria (that is, substituting the numerical value of each letter), the Greek word for "fishes' (ichthues) gives 1224 which is 153 x 8. Thus, "fishes" suggests those caught in the gospel net according to the eighth sign.
5.	When "Sons of God" is written in Hebrew characters it gives, by Gematria once again (par.4): 153. This result only holds true, however, if the Hebrew definite article is included: B'nei ha-Elohim, which could signify: Sons (disciples, converts) of the Mighty (the Apostles), that is, the fruits of their preaching.
6.	2 Chronicles 2:17 gives 153 thousand and six hundred as the number of "strangers", i.e. Gentiles, in Israel who were numbered by David. And in Exodus 30:14-16, numbering of the people is associated with atonement and redemption.
7.	And now, mathematics. For the reason made plain by this diagram, 10 is called a triangular number 4.
	* ** *** ****
	The next in the set is, of course, 15; and then 21, and so on.
	153 is one of this family. 153 = triangular number 17.
	Similarly, 120 (Acts 1:15) = triangular number 15 (and 15 = triangular number 5).
	276 (Acts 27:37) = triangular number 23.
	666 (Rev. 13:18) = triangular number 36 (and 36 = triangular number 8).
	These are the most noteworthy, but not the only, examples to be found in the NT The odds against all the three-figure numbers in the NT being "triangular" are enormous. Has such a thing happened by "chance"? So it looks as though the early church saw special meaning in the idea of triangular numbers. But what? Possibly, but not certainly, according to Matthew 28:19, thus:
			Father
			/	\
		Son		Holy Spirit
	There may be some other more satisfactory explanation of 153 outside the range of the seven suggestions listed here. But it is not necessary to believe that the eighth sign has eight different meanings. Studies in the Gospels. By Harry Whittaker

The Preexistence of the Son of Man in the book of Enoch

 The Preexistence of the Son of Man in the book of Enoch 

In this study we will look at the Preexistence of the son of man in the book of Enoch to begin we will have an opening reading from the book of Enoch Chapter 46:

1 And there I saw One who had a head of days,
And His head was white like wool,
And with Him was another being whose countenance had the appearance of a man,
And his face was full of graciousness, like one of the holy angels.
2 And I asked the angel who went with me and showed me all the hidden things, concerning that
3 Son of Man, who he was, and whence he was, (and) why he went with the Head of Days? And he answered and said unto me:
This is the son of Man who hath righteousness,
With whom dwelleth righteousness,
And who revealeth all the treasures of that which is hidden,
Because the Lord of Spirits hath chosen him,
And whose lot hath the pre-eminence before the Lord of Spirits in uprightness for ever.
4 And this Son of Man whom thou hast seen
Shall raise up the kings and the mighty from their seats,
[And the strong from their thrones]
And shall loosen the reins of the strong,
And break the teeth of the sinners.
5 [And he shall put down the kings from their thrones and kingdoms]
Because they do not extol and praise Him,
Nor humbly acknowledge whence the kingdom was bestowed upon them.
6 And he shall put down the countenance of the strong,
And shall fill them with shame.
And darkness shall be their dwelling,
And worms shall be their bed,
And they shall have no hope of rising from their beds,
Because they do not extol the name of the Lord of Spirits.
[And raise their hands against the Most High],
And tread upon the earth and dwell upon it.
And all their deeds manifest unrighteousness,
And their power rests upon their riches,
And their faith is in the gods which they have made with their hands,
And they deny the name of the Lord of Spirits,
8 And they persecute the houses of His congregations,
And the faithful who hang upon the name of the Lord of Spirits. 

(book of Enoch Chapter 46)

First the book of Enoch is a prophecy about the end times what Enoch saw was to take place in the future not the past

In Chapter One, Enoch is called to prophecy events that will take place in the last generation, in visions given to him by God. In the visions, he describes Jesus' Second Coming with the saints, and the judgment of the unrighteous).

[*And he took up his parable and said "Enoch, a righteous man, whose eyes were opened by God, saw

the vision of the Holy One (God) in the heavens, which the Angels (of God) showed me and from them, I heard everything; and from them, I understood as I saw, but (what I saw, and what I heard was) not for this (my) generation, but for a remote one which is 3.) for to come (in the Last Days)."]

(The generation "for to come" that Enoch alludes to in Verse 3. above is this generation, "Our Generation.

" The generation that will see the climax of all the dreams, visions, insights, experiences and wisdom given to Enoch by God concerning the last generation come to pass).

What Enoch sees or saw in this book is going to take place in the last days he did not see the Son of Man in his own time but in the latter generations when he will return at the end time. But some others understand this and Daniel’s reference to mean that the Son of Man had pre-existence before he was born, but this is not so.

Concerning the Elect (the Redeemed), I (Enoch) said and took up my parable concerning them.

BIBLE REFERENCE: [****MARK 4:10-12 As soon as He was alone, His followers, along with 

the twelve, began asking Him about the parables. 11 And He was saying to them, "To you 

has been given the mystery of the Kingdom of God, but those who are outside, get everything

in parables, 12 so that while SEEING, they may see and not perceive, and while HEARING, 

they may hear and not UNDERSTAND; otherwise, they might return and be forgiven."] NASU

This helps us to understand chapter 46 evidently the son of man is a symbolic figure 

It should be noted that chapter 46 speaks about the pre-eminence of the son of man before the Lord of spirits: 

And whose lot hath the pre-eminence before the Lord of Spirits in uprightness for ever.

48.1 And in that place I saw an inexhaustible spring of righteousness and many springs of wisdom surrounded it, and all the thirsty drank from them and were filled with wisdom, and their dwelling was with the Righteous and the Holy and the Chosen.

48.2 And at that hour that Son of Man was named, in the presence of the Lord of Spirits, the Head of Days.

48.3 Even before the Sun and the constellations were created, before the Stars of Heaven were made, his name was named in front of the Lord of Spirits.

Just says he was named and chosen, doesn't say he actually existed.
We were also chosen before the foundation of the Earth.

Eph 1:4 For he chose us in Christ before the foundation of the world that we may be holy and unblemished in his sight in love. (NET)

Rom 4:17 as it is written, “I have made you the father of many nations”—in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist  (English Standard Version)

just look at the context: after saying that his name was named, it is explained:
"He shall be a staff to the righteous...he shall be a light to the Gentiles..." etc. The naming of a thing is the defining of a thing. This is like when Abraham is named a father of many nations before he has a child, and how Immanuel is named before his time. This has to do with God's purposes. Peter also said that God chose him before the foundation of the world, so why would it be a surprise?

Just ask yourself which makes more contextual sense.
For some more idea of how this makes more sense in the first case, look at chapter 71, verses 14-16, where the author is called that son of man.

what is rendered as existence in the one translation pertains to how he was with the Father beforehand, which, in the context, has to do with how he was determined to come into His presence. The Son of Man figure, after all, is based on Daniel, where the Son of Man COMES INTO God's presence --- not that he's created in His presence.

The idea of anachronistic life (pre and post existence) is rife in the Hebrew Scriptures. Reading these in their contexts, any rational minded person should be able to discern symbolic nature of these, often metaphorical, and designed to instill eschatological truths (related to covenantal history). Levi, “being in the loins of Sbraham” when he met Melchizedek is one example (Heb 7:3-10).

Yahweh said to Jeremiah (chapter i, 5): "Before I formed you in the belly I KNEW YOU; and before you came forth out of the womb, I SANCTIFIED YOU: and I ordained you a prophet unto the nations." Now Jeremiah did not exist before his conception. Yet these words would seem to teach it, if understood as those who believe in the pre-existence of Christ, understood the statements about him. As a purpose Jeremiah existed; his person was as clearly present to the divine mind as if he had stood before Him in actual fact. This is the explanation of words, which, rigidly construed, would imply Jeremiah's pre-existence.

The principle of the argument is expressed in the words of Paul (Romans 4:17) "God who quickens the dead, and calls those things which be not (but are to be) AS THOUGH THEY WERE." See also the introductions of the gospel of John and the letter to the Colossians.
"And now, Father, glorify me at your side with the glory I had with you before the world was created . . .you loved me before the creation of the world" (John 17:5,24)
Here our difficulty is to understand how Jesus could have been honoured and loved by the Father before he actually existed as an independent person. The problem really arises from our limited view of time.
To us the passage of time is like a line. Separate events are distinct points on that line. So if we were to indicate the relative places in time of Abraham, Moses, David, Daniel, Christ and the apostles, we should get something like this:

1800 BC . . Abraham
1400 BC . . Moses
1000 BC . . David
600 BC . . Daniel
BC / AD . . Christ
50 AD etc. Apostles

An order of appearance inevitably arises. We cannot think of their place in history in any other way. But this is because of our finite minds. We have no consciousness of the distant past; and none at all of the future.
But the mind of God is not subject to these limitations. His mind is infinite in power. He is just as capable of being conscious of past situations, or of future ones, as He is of the present. So we cannot represent the Divine experience of time by a line. It must be more like the following diagram.

Now we know that Moses did not exist before Abraham, and that David lived about four centuries before Daniel. But in our diagram God is the centre of the arc; He is the same distance from them all. Our "distance" represents God's infinite consciousness. He was just as "conscious" of the sort of person they would each be, long before they were born. He could visualise them, and speak prophetically of them. So the Father knew what sort of person the Son would be before he was actually born and began to exist as a separate person. He could plan what He would eventually accomplish through him. He could "glorify" and "love" in advance His own Son, "the only-begotten of the Father".

As the Apostle Peter put it:

"Christ was foreknown indeed before the foundation of the world, but was manifested at the 

end of the times for your sake" (1 Peter 1:20, R.V.). (The A.V. uses "foreordain" here, but elsewhere translates the same word by "foreknow".)

So too the saying of Jesus to the Jews:
"Your father Abraham rejoiced to see my day; and he saw it, and was glad . . . Before Abraham was, I am" (John 8:56-58).

Abraham, having received the promises, looked forward to the coming of the One in whom "all families of the earth shall be blessed" (Genesis 12:3). Jesus knew that he was that One, having priority even over Abraham in God's purpose.

The Gnostic Nature of Jesus

The Gnostic Nature of Jesus

or

The None Docetic Gnostic Nature of Jesus

The gnosics had different views on the nature of Jesus one of those understandings is called docetism from the Greek dokein, “to seem.” Docetists took Paul literally when he said, in Romans 8:3, that Jesus came “in the likeness of sinful flesh.” Jesus only seemed to be a flesh-and-blood human, but in reality he was a spirit that had a merely phantasmal body.

Likeness

Gospel of Thomas (28) Jesus said: I stood in the midst of the world, and I appeared to them in the flesh. I found them all drunk; I found none of them thirsting, and my soul was afflicted for the sons of men; for they are blind in their heart, and they do not see that they came empty into the world, (and) empty they seek to leave the world again. But now they are drunk. When they have thrown off their wine, they will repent.

Paul used the word "likeness" to emphasise the sameness of the Lord's nature to that of our own; a complete physical identification with humankind (Heb. 2:14,17; 4:15, etc.).

Let us consider this. What about this "likeness"? Moses informs us (Gen. 5:3) that Adam begat a son in his own image and likeness. You would not say the word "likeness" means that Seth was, in any wise, different from Adam.

There is the word "image". Suppose the word "image" had been used in this remark of Paul's: "sent His Son in the image of the earthy nature". We should then have had this argument — "Ah, you see it is only the image; it is not the nature itself". Whereas, Paul says concerning ourselves in 1 Cor. 15:49: "We have borne the image of the earthy, and shall also bear the image of the heavenly". Shall we say we have not borne the earthy? Do not we bear the earthy? Yes. Therefore in apostolic language "earthy" and "the image of the earthy" mean the same thing. Upon the same principle, sinful flesh and the likeness of sinful flesh mean the same thing.

The truth of the matter does not depend upon the word "likeness" or any other single term, but upon the combination of statements made — which are all in language plain enough to be free from obscurity. At the same time, it has to be pointed out that the word "likeness" in the Greek has the force of resemblance so complete as to be sameness. This is illustrated in the statement that Jesus was made in "the likeness of men" (Phil. 2:7). The extent of the likeness is defined as extending to "all points" and "all things" (Paul's words — Heb. 2:17; 4:15). What can we say but that he was a man, and not the mere likeness of a man

Question How could Jesus have been made free from that sin which God laid upon him in his own nature, "made in the likeness of sinful flesh," if he had not died for himself as well as for us? 
Answer: He could not.

None Docetic Gnostic

Not all gnostics held this teaching some sects believed that Jesus was a man in the flesh:

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 Nag Hammadi Library Melchizedek)

Here is a fragment from Basilides addressing this question. It demonstrates that early Christianity could have no qualms about attributing a deficit of goodness to Jesus while he was in the flesh:

Basilides, in Book 23 of his "Commentaries," writes

{Then, farther along, he adds:} A new-born baby, then, has never sinned before; or more precisely it has not actually committed any sins, but within itself it has the activity of sinning. Whenever it experiences suffering, it receives benefit, profiting by many unpleasant experiences. Just so, if by chance a grown man has not sinned by deed and yet suffers, he suffered the suffering for the same reason as the new-born baby: he has within him sinfulness, and the only reason he has not sinned (in deed) is because he has not had the occasion to do so. Thus not sinning cannot be imputed to him. Indeed, someone who intends to commit adultery is an adulterer even without succeeding in the act, and someone who intends to commit murder is a murderer even without being able to commit the act. Just so, if I see the aforementioned sinless person suffering despite having done no wrong, I must call that person evil by intent to sin. For I will say anything rather than call providence evil.

Nevertheless, let us suppose that you leave aside all these matters and set out to embarrass me by referring to certain figures, saying perhaps, "And consequently so-and-so must have sinned, since he suffered!" If you permit, I shall say that he did not sin, but was like the new-born baby that suffers. But if you press the argument, I shall say that any human being that you can name is human; God is righteous. For no one is pure of uncleanness, as someone once said. (Clement of Alexandria, Miscellanies 4.81.2-4.83.2)

Even the flesh of babies is considered to have the potential to sin and thereby will profit from suffering

This reminds us of the passage in the Epistle to the Hebrews that declares even Jesus Christ profited and learned as a result of suffering.

Hebrews 5:8 Although He was a Son, He learned obedience from the things which He suffered.

Here it seems Basilides is referring to the suffering of Jesus and quotes from the book of Job chapter 14 to show that Jesus did not sin but had our unclean human nature 

The quotations from the teachings of Basilides is very similar to the teachings of Dr. John Thomas in Elpis Israel 1884: 

Sin, I say, is a synonym for human nature. Hence, the flesh is invariably regarded as unclean. It is therefore written, "How can he be clean who is born of a woman?" (Job 25:4) "Who can bring a clean thing out of an unclean? Not one." (Job 14:4) "What is man that he should be clean? And he which is born of a woman that he should be righteous? Behold, God putteth no trust in his saints; yea, the heavens are not clean in his sight. How much more abominable and filthy is man, who drinketh iniquity like water?" (Job 15:14-16) This view of sin in the flesh is enlightening in the things concerning Jesus. The apostle says, "God made him to be sin for us, who knew no sin" (2 Cor. 5:21); and this he explains in another place by saying, that "He sent his own son in the likeness of sinful flesh, and for sin, condemned sin in the flesh" (Rom. 8:3) in the offering of his body once (Heb. 10:10,12,14). Sin could not have been condemned in the body of Jesus, if it had not existed there. His body was as unclean as the bodies of those for whom he died; for he was born of a woman, and "not one" can bring a clean body out of a defiled body; for "that", says Jesus himself, "which is born of the flesh is flesh" (John 3:6). (Elpis Israel)

Son of Man and Son of God

The nature of Jesus' humanity and divinity:

How did the Lord proclaim things while he existed in flesh and after he had revealed himself as Son of God? He lived in this place where you remain, speaking about the Law of Nature - but I call it 'Death'. Now the Son of God, Rheginos, was Son of Man. He embraced them both, possessing the humanity and the divinity, so that on the one hand he might vanquish death through his being Son of God, and that on the other through the Son of Man the restoration to the Pleroma might occur; because he was originally from above, a seed of Truth, before this structure had come into being. In this many dominions and divinities came into existence. (The Treatise on the Resurrection)

Here "flesh" is not a vehicle for a docetic Christ. Instead, the Treatise on the Resurrection describes Jesus tv onpici and speaks favorably about the flesh throughout. 

Distinct from other Valentinian texts, the Treatise on the Resurrection does not divide humanity into three classes: spiritual, psychical, and material. 

The second occurrence (47,S) refers to Rheginus, indicating that both he and the Lord possessed the same type of fleshly body. 

The Lamb of God

John 1:29 The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world!

1Peter 1:19 but with precious blood, as of a lamb unblemished and spotless, the blood of Christ.

Fragment 10, on John 1:29 (In John 1:29, “The next day he saw Jesus coming toward him, and said, ‘Behold, the Lamb of God, who takes away the sin of the world!’”) John spoke the words, "Lamb of God" as a prophet, but the words, "who takes away the sin of the world" as more than a prophet. The first expression was spoken with reference to his body, the second with reference to Him who was in that body. The lamb is an imperfect member of the genus of sheep; the same being true of the body as compared with the one that dwells in it. Had he meant to attribute perfection to the body he would have spoken of a ram about to be sacrificed. (Heracleon: Fragments from his Commentary on the Gospel of John)

The lamb is a symbolic representation of the human nature assumed by Christ and subsequently sacrificed at the crucifixion

Heracleon also suggests that the phrase "lamb of God" refers to the physical form (body) of the Saviour, while the phrase "who takes away the sin of the world" indicates the being dwelling in that body the logos. The imperfection of the lamb in relation to other members of its species is relative to the imperfection of the body that harbours a perfect being such as the logos

The imperfection of the lamb does not reflect the perfection of the saviour's body in other words the body of the saviour does not have an immaculate nature. 

God "sent forth His Son made of a woman made under the law" (Gal. 4:4). Being made of a woman, he was of our nature -- our condemned and weak and mortal nature: but being begotten of God and not of man, he 13 was in character spotless "holy, harmless, undefiled, separate from sinners". Sin had hold of him in his nature, which inherited the sentence of death from Adam: but it had no hold of him in his character: for he always did those things that were pleasing to his Father. 

the character of Jesus was holy, harmless, undefiled, without spot, or blemish, or any such thing; but his flesh was like our flesh, in all its points—weak, emotional, and unclean. Had his flesh been like that of Angel-Elohim, which is consubstantial with the Eternal Spirit, it would have been unfit for the purpose of the Deity in his manifestation. Sin, whose wages is death, had to be condemned in the nature that had transgressed; a necessity that could only be accomplished by the Word becoming Adamic-Flesh, and not an immaculate nature.

According to Valentinian theologians, Jesus derived his animate "body" or essence from the Craftsman. His spiritual essence is the entire "church of the superior seed" (Excerpts of Theodotus 17:1) deriving from Wisdom (Sophia). That is why the angel told Mary, "The Holy Spirit (i.e. Wisdom) will come upon you and the power of the Most High (i.e. the Craftsman) will overshadow you" (Luke 1:35 cf. Refutation of Heresies 6:35:3-4, also Excerpt of Theodotus 60, Against Heresies 1:15:3). According to Ptolemy, the contributions from Wisdom (Sophia) and the Craftsman pass through Mary into Jesus "like water through a pipe" (Against Heresies 1:7:2). This human being is the "lamb of God" (John 1:26 cf. Fragments of Herakleon 10), that is, the one the "Father of All chose to obtain knowledge of himself" ( Against Heresies 1:15:3).

Jesus became closely identified with humanity by taking on a human body. His human body is seen as consubstantial with the Church.

The Baptism of Jesus

When he was thirty years old, he went to John the Baptist to be baptized (Luke 3:23). As soon as he went down into the water, "he came out laughing at everything (of this world), not because he considers it a trifle, but because he is full of contempt for it" (Gospel of Philip 71:3-15). The divine Savior, referred to as the "Spirit of the Thought of the Father", descended on him in the form of a dove (Matthew 3:16 and parallels cf. Against Heresies 1:7:2, 1:15:3, Excerpts of Theodotus 61:6, Refutation of Heresies 35:3) and the "Word became flesh" (John 1:14).

Jesus' baptism and the descent of the "Spirit" is his redemption (Gospel of Philip 70:34-36). Redemption was necessary even for Jesus so that "he might not be detained by the thought of the deficiency in which he was placed" (Excerpts of Theodotus 22:7 cf. also Tripartite Tractate 124:31-125:11). This is the true "virgin birth" and resurrection from the dead, for he was reborn of the virgin Spirit (cf. Gospel of Philip 70:34-71:7, Refutation of Heresies 35:5, Gospel of Philip 56:15-18).

The Redeemed Redeemer

Hebrews 5:7 Who in the days of his flesh, having offered up both supplications and entreaties to him who was able to save him out of death, with strong crying and tears; (and having been heard because of his piety

The Father did not save him "from death" (A.V.), but "out of death" (Gk., eky Heb. 5:7). Death had to come before deliverance.

Hebrews 5:3 Because of this he is required as for the people, so also for himself, to offer sacrifices for sins.

Hebrews 7:27 who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself.

Hebrews  9:12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.

So he died for us; but did he not die for himself also? How otherwise could he have been made free from that sin which God laid upon him in sending him forth in the likeness of sinful flesh? Paul says that "he that is dead is freed from sin," and that "in that Christ died, he died unto sin once," being raised from the dead, death hath no more dominion over him (Rom. 6:7, 9, 10).

The fact that Jesus needed to be saved out of death means that he himself needed to be redeemed in many Gnostic books this is referred to as the Saved Saviour or the Redeemed Redeemer

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. (Gospel of Philip)

Ode 8:21 And you who were loved in the Beloved, and you who are kept in Him who lives, and you who are saved in Him who was saved. (Odes of Solomon)

Ode 42:18 May we also be saved with You, because You are our Savior. (Odes of Solomon)

And as for us, we are adepts at the Word. If we sin against it, we sin more than Gentiles. But if we surmount every sin, we shall receive the crown of victory, even as our Head was glorified by the Father. (The Interpretation of Knowledge)

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. (Tripartite Tractate)

"He ever liveth to make intercession" (Heb. 7:25); so by reason of his bearing of sin he is himself "saved out of death" (Heb. 5:7, R.V. marg.) "through death" (Heb. 2:14), "through the blood of the everlasting covenant" (13:20).

He included Himself in the Living Offering

he emitted himself and he relinquished his majesty, taking scorn in exchange for the name. For our sake he endured the scorn. he appeared in flesh. And the humiliated one has no equipment. He has no need of the glory that is not his; he has his own glory with the name, which is the Son. Now he came that we might become glorious through the humiliated one that dwells in the places of humiliation. And through him who was reproached we receive the forgiveness of sins. And through the one who was reproached and the one who was redeemed we receive grace. (The Interpretation of Knowledge) 

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 [...]. And they do not reach the Father of the All [...] the faith ...... (20 lines unrecoverable) 

(The Nag Hammadi Library Melchizedek) 


... (2 lines unrecoverable)
... is the sacrifice of [...], whom Death deceived. When he died, he bound them with the natures which are leading them astray. Yet he offered up offerings [...] cattle, saying, "I gave them to Death, and the angels, and the [...] demons [...] living offering [...]. I have offered up myself to you as an offering, together with those that are mine, to you yourself, (O) Father of the All, and those whom you love, who have come forth from you who are holy (and) living. And <according to> the perfect laws, I shall pronounce my name as I receive baptism now (and) forever, (as a name) among the living (and) holy names, and (now) in the waters. Amen." (The Nag Hammadi Library Melchizedek) 


What does the text of Melchizedek mean when it says "He (Jesus) included himself in the living offering, together with your offspring. He offered them up as an offering to the All." 


The same idea is found later on in the text "I have offered up myself to you as an offering, together with those that are mine, to you yourself, (O) Father of the All" 


The interpretation of this is 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. 


It was necessary that Jesus should offer for himself for the purging of his own nature, first, from the uncleanness of death, that having by his own blood obtained eternal redemption for himself, he might be able afterward to save to the uttermost those that come to God by him 

Summary

Certain Gnostics embrace the idea that Jesus had a physical body made of flesh
The human body is unavoidably, from birth, inbuilt with the “activity of sinning” without actually transgressing God's laws.
Jesus in the days of his flesh had our unclean nature from which he needed to be saved  

Syzygy the Gender of the Aeons

What is the Syzygy in Gnostic theology?

or

Syzygy the Gender of the Aeons

In this study we will look at the word Syzgy which is an important part of Gnostic theology

The aeons tended to emanate from God in male-female pairs called “syzygies” (singular syzygy). One of the members of each pair had a grammatically feminine name and the other had a grammatically masculine name. 

Syzygos is numbered with Strong's Concordance 4805 it is used once in the Greek New Testament Philippians 4:3 (We will look at Philippians 4:3 below) it is not used in the Septuagint. However the word comes from another root word 4801 this word is used 4 times 2 in the Septuagint and 2 in the Greek New Testament 

LXX Ezekiel 1:11 And the wings of the four were expanded upwards, each having a pair expanded adjoining each other and a pair<4801> folded on their body.

LXX Ezekiel 1:11 And the four had their wings spread out above; each one had two joined to one another<4801>, and two covered their bodies.

LXX Ezekiel 1:23 And their wings which were expanded below the firmament, flapped one against another, while every one had a pair <4801> that covered their bodies. {sunezeugmenai, joined with }

Mt 19:6 Wherefore they are no more twain, but one flesh. What therefore God hath joined together <4801>, let not man put asunder.

Mr 10:9 What therefore God hath joined together <4801>, let not man put asunder.

Etymology

Syzygy, n. [L. syzygia a joining together, conjunction, Gr. syzygi`a; sy`n with + zeygny`nai to join, zygo`n yoke: cf. F. syzygie. See Yoke, n.]

Inherited from Ancient Greek σύζυγος (súzugos, “mate, yoked together”), from συ(ν) (su(n), “together”) +‎ ζυγός (zugós, “yoke, pair”), from Proto-Indo-European *yewg- (“to join, tie together”).σύζυγος • (sýzygos) m or f (plural σύζυγοι)

Strong's Concordance: 4805. σύζυγος, ου, ὁ
Part of Speech: Adjective 

σύζυγος suzugos sood’-zoo-gos; from 4801; co-yoked, i.e. (figuratively) as noun, a colleague; probably rather as a proper name; Syzygus, a Christian: — yokefellow. ]

Thayer's Greek Lexicon:

STRONGS NT 4805: σύζυγοςσύζυγος (L T Tr WH συνζυγος (cf. σύν, II. at the end)), συζυγον, (συζεύγνυμι), yoked together; used by Greek writers (from Aeschylusdown) of those united by the bond of marriage, relationship, office, labor, study, business, or the like; hence, a yoke-fellow, consort, comrade, colleague, partner.

Accordingly, in Philippians 4:3 most interpreters hold that by the words γνήσιε σύζυγε Paul addresses some particular associate in labor for the gospel. But as the word is found in the midst of (three) proper names, other expositors more correctly take it also as a proper name ((WHmarginal reading Συνζυγε); see Laurent, Ueber Synzygos in the Zeitschr. f. d. Luther. Theol. u. Kirche for 1865, p. 1ff (reprinted in his Neutest. Studien, p. 134f)); and Paul, alluding (as in Philemon 1:11) to the meaning of the word as an appellative, speaks of him as 'a genuine Synzygus', i. e. a colleague in fact as well as in name. Cf. Meyer and Wiesinger at the passage; (Hackett in B. D. American edition under the word ). 

As noted above the Greek word 4805. σύζυγος comes from another Greek word 4801 συζεύγνυμι 

Part of Speech: Verb: 

4801. συζεύγνυμι suzeugnumi sood-zyoog’-noo-mee; from 4862 and the base of 2201; to yoke together, i.e. (figuratively) conjoin (in marriage): — join together.

4801 syzeúgnymi (from 4862 /sýn, "identified with" and 2201 /zeúgos, "yoke") – properly, jointly-yoked; yoked (paired) together, when God joins two people together for one purpose (Mt 19:6; Mk 10:9).

4801 /syzeúgnymi ("closely-yoked") is only used for marriage in the NT – a union in which a husband and wife live better for the Lord together, than either would do alone.

The Biblical use of Syzygy

Mt 19:6 Wherefore they are no more twain, but one flesh. What therefore God hath joined together <4801>, let not man put asunder.

Mr 10:9 What therefore God hath joined together <4801>, let not man put asunder.

From Matthew 19:6 And Mark 10:9 we can see that 4801 would symbolize a wife or a marriage union

Php 4:3 And I intreat thee also, true yokefellow <4805>, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.

Possibly Paul has a particular brother in mind here: he seems to enlist the aid of a third party, Syzygus (sig "yokefellow", whom he challenges to live up to his name and be a "loyal yokefellow" ("gnesie syzyge") by bringing these women together. (Another Pauline play on a personal name occurs in Phm 1:10,11.) It is possible, of course, that there was no brother by the name Syzygus, and that this is an appeal to an otherwise unnamed brother -- but in that case, how would the Philippians know to whom this exhortation is addressed? The other alternative is that this is a general appeal to any and all in Philippi, to help with this reconciliation between Euodias and Syntyche.

The term "yokefellow" συζυγος — some have understood as a proper name, (Syzygus;) so the word can be used as a noun

The Syzygos could also be symbolized by Twosomes in the scriptures: 

The first pair in the bible is Adam and Eve than Cain and Abel (Sin and righteousness) Abraham and Sarah, David and Jonathon, Samson and Delilah, Solomon and the queen of Sheba, Jacob and Esau, Mary and Martha, Moses and Aaron. Sodom and Gommorah, Urim and Thummim

Now looking at Ezekiel chapter 1 we can see that the full Pleroma and the emanations of the Theos are again set in pairs four living creatures 2 pairs each the four living creatures would correspond to the primal four emanations of the Valentinian Exposition from The Nag Hammadi Library which the the Monad restricted himself to.

Besides their upper couple of wings and their lower couple of wings Each cherub had two joining to each other, and two were covering their bodies.”—Ezekiel 1:10, 11 
For more information see my study on the cherubim 
The Symbolism of The Cherubim

Just few of the Persons, things and places which are Twosomes in the scriptures 

Personal Angels

One meaning to Syzygos is that we all have a personal angel who is our Double, our Twin, our Divine Self.

Acts 12:14 And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.
15 And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel.

It is evident that the Apostles believed that they each had an Angel. When Peter was released from prison, he came to Mary’s house, and knocked on the gate. A young damsel “when she knew Peter’s voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.

And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, it is his Angel” (Acts 12:14-15). Thus, not believing that Peter had been released, in seeking for an explanation, they said “it is his Angel”. Mat. 18:10; 2:13, 19; Psa. 34:7; Heb. 1:14 (Diag.).

our Personal Angels are our Divine reflection this can be seen also in the Gospel of Thomas Saying 108 Jesus said, "Whoever drinks from my mouth will become like me; I, too, will become that person, and to that person the obscure things will be shown forth."

Male Female Symbolism 

In some Gnostic gospels the term female is used to symbolize sin. Sin is a female principle

“this wisdom is not one from above coming down, but is earthly born of the soul demoniacal” James 3:15 Rotherham’s Emphasized Bible. 

James: 1 : 13-15 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. 

Psalms: 7:14 Look! There is one that is pregnant with what is hurtful, And he has conceived trouble and is bound to give birth to falsehood. 

The psalmist metaphorically pictures the typical sinner as a pregnant woman, who is ready to give birth to wicked, destructive schemes and actions.

Therefore, it is within our souls (bodies, or our whole being) we have a female principle within us that give birth to desire, sin, and death 

If you mix yourself, you will acquire the three parts as you fall from virtue into inferiority. Live according to the Mind. Do not think about things pertaining to the flesh. Acquire strength, for the mind is strong. If you fall from this other, you have become male-female. And if you cast out of yourself the substance of the mind, which is thought, you have cut off the male part, and turned yourself to the female part alone. (The Teachings of Silvanus)

The perishable has gone up to the imperishable and the female element has attained to this male element." (The (First) Apocalypse of James)

male is a symbol of salvation

rev 14:4 These are the ones who have not been defiled with women, for they are virgins. They follow the Lamb wherever He goes. They have been redeemed from among men as firstfruits to God and to the Lamb.

Thomas saying (114) Simon Peter said to them, "Mary should leave us, for females are not worthy of life." Jesus said, "See, I am going to attract her to make her male so that she too might become a living spirit that resembles you males. For every female (element) that makes itself male will enter the kingdom of heaven."

The Gender of the Aeons in the Pleroma 

With this background information it will help us to understand the Valentinian concept of the genders of the aeons 

In this world, where strength and weakness are to be found, there is union of male and female, but in the eternal realm there is a different kind of union. Although we refer to these things with the same words, there are also other words that are superior to every word that is pronounced. These are above strength. For there is strength and there are those superior to strength, and they are not different but the same. This is incomprehensible to hearts of flesh. (Gospel of Philip)

There is clearly a contrast between 'this world' and 'the eternal realm,'

In Valentinian cosmology the Aeons form male/female pairs called syzygies (Greek συζυγίαι, from σύζυγοι syzygoi, lit. "yokings together").

Aeon: God's consciousness and substance goes through emanations that expand into pairs of male and female aspects of God's consciousness or mind as well as external entities from his substance or essence.

syzygy: (Greek syzygos, “joined together”) In Valentinian cosmology, a pair of male and female aeons, such as Logos and Zoe, or Anthropos and Ecclesia, each of whom represents some divine or archetypal quality. A syzygy may emanate further aeons.

God can be understood to consist of four primary pairs or syzygies:

Depth and Silence (unknowable God),
Mind and Truth (comprehensible God),
Word and Life (active God),
Humanity and Church (immanent God).

Thus Depth, Mind, Word and Humanity were understood as corresponding to the "male" aspect of God while Silence, Truth, Life and Church were seen as the "feminine" aspect of God.From these primary aspects, eleven further syzygies were generated by a process of emanation for a total of fifteen pairs (i.e. thirty Aeons). This harmonious realm of paired aspects is referred to as the "Pleroma", which means "fullness" or "completion". 

Gendered aeons are essential to many Valentinian protologies, each syzygy differed from one group to another, but they represented the same thing: the balance of masculine and feminine principles, both being necessary for the attainment of perfection. The masculine side of a syzygy was its thought-concept, while the feminine side of the syzygy was the form it took.

the Church exists in the dispositions and properties in which the Father and the Son exist, as I have said from the start. Therefore, it subsists in the procreations of innumerable aeons. Also in an uncountable way they too beget, by the properties and the dispositions in which it (the Church) exists.

Rather, they only had existence in the manner of a seed, so that it has been discovered that they existed like a fetus. Like the word he begot them, subsisting spermatically, and the ones whom he was to beget had not yet come into being from him. The one who first thought of them, the Father, - not only so that they might exist for him, but also that they might exist for themselves as well, that they might then exist in his thought as mental substance and that they might exist for themselves too, - sowed a thought like a spermatic seed

 For this is their procreative power, like those from whom they have come, according to their mutual assistance, since they assist one another like the unbegotten ones.

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. 

Therefore, procreation is part of the very nature of the aeons

For Valentinians the Pleroma is explain from a study of the Prologue to the Gospel of John

John 1:1 ¶ In the beginning was the Word (logos or the first thought or reason of God), and the Word was with God (the Monad [meaning the One] the transcendent Deity), and the Word was God. (It was "with God" in that it emanated from him; )
2 The same was in the beginning with God.
3 All things were made by him; and without him was not any thing made that was made.
4 In him was life; and the life was the light of men (men refers to the Elect thus the Church).
5 ¶ And the light shineth in darkness; and the darkness comprehended it not.. 

Theos=Depth (male) and Silence (female) these make up the Monad of the transcendent Deity or the Uncreated Eternal Spirit next emanating from the Uncreated Eternal Spirit is Word (male) and Life (female) (Logos and Zoe) here Zoe being feminine would correspond to Sophia wisdom. 

Life has a much more close relationship to the Logos than the “all things,” that "Life in him" is, in fact, his companion. Even the formation of the “all things,” mentioned in v3 above seems to be now assign to Life, the female aspect and/or syzygy of the Logos, as it is she who gives birth to, manifests and forms the next pair of emanations, Man and Church.

next Mankind and Church (Anthropos and Ekklesia) the life was the light of men Light has its partner Truth and because the light is the light of men this refers to Mankind but only the the Elect and there for Anthropos partner would be Ekklesia the Church 

In other parts of the Bible the Church is called the fullness (pleroma) of Christ Ephesians 1:23 this is why in Valentinian text the like the Tripartite Tractate and the Valentinian Exposition the Church is one of the primal aeons or as in the Tripartite Tractate 

The Valentinian Exposition The Nag Hammadi Library puts it this way:

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.

These are a aspects or attributes of the Pleroma the spiritual heavens the Uncreated One has his own attributes

This, then, is the Tetrad begotten according to the likeness of the Uncreated (Tetrad).

Reason and wisdom or Logos and Sophia are not separate beings but male and female aspects or attributes of Theos or the One True Deity the Uncreated Eternal Spirit 

A Summary 

Syzygos is used in Gnostic text to demonstrate that God is androgynous being made up of male and female pairs attributes or aspects or union of a pair of aeons in the Pleroma 

God is one but his attributes are many 

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)

In the Pleroma the each image of the One (an aeon) are androgynous which is to say, singular aspects that possess both male and female genders or names. For example the transcendent Deity has male and female aspects (or names) this makes the the transcendent Deity the androgynous Parent the Father and the Mother. 

Gematria

Gematria

or

The Meaning of Numbers in the Scriptures

Today we are accustomed to writing numbers as 1, 2, 3, 4, 5 etc. in Hindu Arabic numerals which are easily learned and allow calculations to be performed. But in the text of both the Old and New Testaments numbers were written out in full as words. 

In the centuries before Christ, the Babylonians, Greeks and, later, the Jews developed gematria systems for attributing numeric values to the letters of the alphabet. So, for example, the Hebrew letters א and ק and the Greek letters α and ρ were given values of 1 and 100, and so forth for each letter of the alphabet.

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

HOW GOD EMPLOYS NUMBERS IN THE HOLY BIBLE

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

No. 37 The word of God.

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

No. 70 Perfect spiritual order - 7 X 10.

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

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

No. 144,000 12 X 12  

The gematria of the name "Jesus" in Greek results in 888.  In John 21:11, after the resurrection the disciples caught 153 fish. The word "fish" in Greek is '' which has a numerical equivalent of 1224, or 8 x 153.  Also, 153 people received a blessing from Jesus in the four gospels (not counting the 5000 and examples like that).

Kabbalah and Gnostic Tarot Cards

Kabbalah and Gnostic Tarot Cards

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

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

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

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

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

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

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

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

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

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

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

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

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

The Triacontad

The Triacontad

Triacontad meaning Thirty

these thirty Æons are most plainly indicated in the parable Matthew 20:1-16 of the labourers sent into the vineyard. For some are sent about the first hour, others about the third hour, others about the sixth hour, others about the ninth hour, and others about the eleventh hour. Now, if we add up the numbers of the hours here mentioned, the sum total will be thirty: for one, three, six, nine, and eleven, when added together, form thirty. 

Thirty is compounded of 6 χ 5 which is the number of flesh (6) blended with grace (5). That number was accepted of the angel.

The number 30 (2+4+6+8+10=30), which is also the total number of aeons in the Pleroma is called the Triacontad

The form of Valentinianism most familiar today espoused thirty aeons, the Triacontad. In this system, which seems to have been widespread and popular even then, the classical Ogdoad is expanded to include a Decad and a Dodecad. 

triacontad: The group of thirty aeons divided into the ogdoad (eight), the duodecad (twelve), and the decad (ten). 

In the Valentinian Exposition from The Nag Hammadi Library refers to the Triacontad four times:

That Tetrad projected the Tetrad which is the one consisting of Word and Life and Man and Church. Now the Uncreated One projected Word and Life. Word is for the glory of the Ineffable One while Life is for the glory of Silence, and Man is for his own glory, while Church is for the glory of Truth. This, then, is the Tetrad begotten according to the likeness of the Uncreated (Tetrad). And the Tetrad is begotten [... ] the Decad from Word and Life, and the Dodecad from Man, and Church became a Triacontad. Moreover, it is the one from the Triacontad of the Aeons who bear fruit from the Triacontrad. They enter jointly, but they come forth singly, fleeing from the Aeons and the Uncontainable Ones. And the Uncontainable Ones, once they had looked at him, glorified Mind since he is an Uncontainable One that exists in the Pleroma.

But the Decad from Word and Life brought forth decads so as to make the Pleroma become a hundred, and the Dodecad from Man and Church brought forth and made the Triacontad so as to make the three hundred sixty become the Pleroma of the year. And the year of the Lord [...perfect...] perfect [...] according to [...] Limit and [...] Limit [...] the greatness which [...] the goodness [...] him. Life [...] suffer [...] by the face [...] in the presence of the Pleroma [...] which he wanted [...]. And he wanted to leave the Thirtieth - being a szygy of Man and Church, that is, Sophia - to surpass the Triacontad and bring the Pleroma [...] his [...] but [...] and she [...] the All [...] but [...] who [...] the All [...]. He made [...] the thoughts and [...] the Pleroma through the Word [...] his flesh. These, then, are the Aeons that are like them. After the Word entered it, just as I said before, also the one who comes to be with the Uncontainable One brought forth [...] before they [...] forth [...] hide him from [...] the syzygy and [...] the movement and [...] project the Christ [...] and the seeds [...] of the cross since [...] the imprints of the nail wound [...] perfection. Since it is a perfect form that should ascend into the Pleroma, he did not at all want to consent to the suffering, but he was detained [...] him by Limit, that is, by the syzygy, since her correction will not occur through anyone except her own Son, whose alone is the fullness of divinity. He willed within himself bodily to leave the powers and he descended. And these things (passions) Sophia suffered after her son ascended from her, for she knew that she dwelt in a [...] in unity and restoration. They were stopped [...] the brethren [...] these. A [...] did not [...]. I became [...]. Who indeed are they? The [...], on the one hand, stopped her [...], on the other hand, [...]. with the [...] her. These moreover are those who were looking at me, these who, [...] these who considered [...] the death. They were stopped [...] her and she repented and she besought the Father of the truth, saying, "Granted that I have renounced my consort. Therefore I am beyond confirmation as well. I deserve the things (passions) I suffer. I used to dwell in the Pleroma putting forth the Aeons and bearing fruit with my consort" And she knew what she was and what had become of her.

But the Decad from Word and Life brought forth decads so as to make the Pleroma become a hundred, and the Dodecad from Man and Church brought forth and made the Triacontad so as to make the three hundred sixty become the Pleroma of the year. And the year of the Lord

Sometimes the Triacontad led to yet more aeons. In a variation of this extended system, the Ogdoad, Decad, and Dodecad are synthesized to get 360 (8 × 10 × 12), “the Pleroma of the year,” which is then linked to the year of the Lord (Isaiah 61.2). What role these 360 aeons played is unclear 

the names of the aeons

there are Thirty aeons each aeon has its own name and function  

• • • First generation
      • Bythos (the One) and Sige (Silence, Charis, Ennoea, etc.)
    • Second generation
      • Nous (Nus, Mind) and Aletheia (Veritas, Truth)
    • Third generation, emanated from Nous and Aletheia
      • Sermo (the Word) and Vita (the Life)
    • Fourth generation, emanated from Sermo and Vita
      • Anthropos (Homo, Man) and Ecclesia (Church)^[5]
    • Fifth generation
      • Emanated from Sermo and Vita:
        • Bythios (Profound) and Mixis (Mixture)
        • Ageratos (Never old) and Henosis (Union)
        • Autophyes (Essential nature) and Hedone (Pleasure)
        • Acinetos (Immovable) and Syncrasis (Commixture)
        • Monogenes (Only-begotten) and Macaria (Happiness)
      • Emanated from Anthropos and Ecclesia
        • Paracletus (Comforter) and Pistis (Faith)
        • Patricas (Paternal) and Elpis (Hope)
        • Metricos (Maternal) and Agape (Love)
        • Ainos (Praise) and Synesis (Intelligence)
        • Ecclesiasticus (Son of Ecclesia) and Macariotes (Blessedness)
        • Theletus (Perfect) and Sophia (Wisdom)