Eleeth.com

Athoth: Has a sheep's face​​. Eloaiou: Has a donkey's face​​. Astaphaios: Has a hyena's face​​. Yao: Has a serpent's face​​. Adonin: Has a monkey's face​​. Sabbede: Has a shining fire-face, which may be interpreted as an animal-like feature​​. Yavai: Has a bear's face​​. Eloim: Has a cat's face​​. These depictions reflect the diverse and symbolic nature of characters within Gnostic texts, often blending human and animal traits to convey specific spiritual or mythological meanings.

 The concept of the Monad in the Nag Hammadi Library is multifaceted and intricate, as evidenced by various excerpts from the texts. Here are some insights from these excerpts: The Monad is often seen as the first or primary principle, preceding other forms or entities. In one instance, it's described as existing among the immortals, with a hierarchical structure of thought, teachings, counsels, and powers deriving from it​​. In another excerpt, the Monad is referred to as a "great monad" from a "pure monad", suggesting a layered or complex nature. This Monad is associated with light, perfection, and divinity, and it's noted for its ability to become numerable and divided, yet remaining fundamentally one​​. The Monad is mentioned as the first among created things, followed by the dyad and the triad, up to the tenths. This indicates a cosmological framework where the Monad is at the apex of a structured hierarchy of existence​​. The concept of the Monad was s

 In the King James Version of the Holy Bible and the Nag Hammadi Library, the concept of the firmament is described in various ways: King James Version: Genesis 1:7 speaks of God creating the firmament to divide the waters above and below it, and it is called Heaven​​. Genesis 1:17-20 describes the firmament of heaven as a place where God set lights to illuminate the earth and rule over day and night. It's also described as an open firmament where birds fly​​. Genesis 1:6 mentions the creation of the firmament in the midst of the waters to divide waters from waters​​. Ezekiel 1:23 mentions a firmament above the heads of living creatures​​. Genesis 1:14-16 talks about the creation of lights in the firmament of heaven to divide the day from the night and serve as signs, seasons, days, and years​​. Psalm 148:4 mentions "heavens of heavens" and "waters that be above the heavens," which can be interpreted as layers or different aspects of the firmament​​. Psalm 19 de

 In the King James Version of the Holy Bible and the Nag Hammadi Library, several characters or entities are described as having faces of animals or mythical creatures: From the King James Version: Ezekiel 1:10 describes beings with the faces of a lion, an ox, and an eagle, in addition to a human face​​. Revelation 4:7 mentions four beasts, where the first is like a lion, the second like a calf, the third has a face as a man, and the fourth is like a flying eagle​​. Ezekiel 10:14 refers to beings with four faces: the face of a cherub, a man, a lion, and an eagle​​. From the Nag Hammadi Library: One text describes entities with various animal faces: Athoth with a sheep's face, Eloaiou with a donkey's face, Astaphaios with a hyena's face, and Yao with a serpent's face with seven heads​​. Another part mentions Sabaoth with a dragon's face, Adonin with a monkey's face, and Sabbede with a shining fire-face​​. These descriptions blend anthropomorphic and zoomorphic el

 Athoth is a figure mentioned in the Nag Hammadi texts with the following references: Athoth is named as the first authority and is associated with the concept of goodness. This passage indicates that Athoth is at the top of a hierarchy of powers, each associated with different attributes and each having a corresponding firmament or realm​​. Athoth is identified as the first one begotten by Yaltabaoth, described as an archon who took great power from his mother and created other aeons. Athoth is referred to as "the reaper" by the generations, suggesting a role or title that carries significant meaning within the cosmology of the text​​. Athoth is described as having a sheep’s face among the archons created by Yaltabaoth. This portrayal, part of a broader depiction of various archons with animalistic features, contributes to the distinct Gnostic mythological framework where divine beings often possess symbolic or allegorical forms​​. These references depict Athoth as a promine

 The structure of God, as depicted in Gnostic texts, presents a multifaceted and intricate hierarchy, blending aspects of divine emanation, creation, and authority. Cosmic Structure and Divine Emanations: The Gnostic view posits a complex cosmic structure that existed before the formation of the physical cosmos. This structure encompasses various dominions and divinities, each playing a role in the grand scheme of existence. The existence of multiple divine entities and realms is a hallmark of Gnostic cosmology, reflecting a belief in a rich, layered spiritual universe​​. Roles and Titles of the Divine Entities: Within this structure, divine entities assume various roles and titles such as "father," "god," "demiurge," "king," "judge," and more. These titles reflect the multifaceted nature of the divine, with each aspect representing different functions or attributes of the divine realm. The Logos, or the Word, is seen as a central figur

 The creation story, as woven through the intricate and mystical tapestries of the Gnostic scriptures and the King James Bible (KJV), unfolds as a rich and complex narrative, filled with allegorical and symbolic elements. The King James Bible - Genesis: In the KJV, creation is an orderly and divine process executed by God over six days. It begins with the formation of light and darkness, the separation of the waters to create sky, the gathering of waters to reveal land, and the creation of vegetation. The celestial bodies are then set to govern day and night and to mark seasons. Living creatures fill the sea, air, and land. Finally, man and woman are created in God's image to have dominion over the earth. The seventh day is sanctified as a day of rest​​. Gnostic Texts - The Role of Sophia: In Gnostic cosmology, the creation narrative begins with a supreme, unknowable deity and the emanation of spiritual beings called Aeons. A pivotal moment occurs when Sophia, one of these Aeons, a

 In the mystical and enigmatic realm of Gnostic texts, Yaldabaoth (also referred to as Yaltabaoth) emerges as a central figure, embodying profound and often paradoxical themes. Creator of the Material World and Man: Yaldabaoth, according to Gnostic tradition, is the creator of the material world and man. He fashioned man after the image of the perfect Father, reflected in water. This act of creation is described as a process involving trickery and subterfuge, with Yaldabaoth unwittingly infusing man with divine light. This narrative sets the stage for a cosmic struggle between light and darkness, spirit and matter​​. Ignorance and Illusion: Yaldabaoth is depicted as a being of ignorance, unaware of the true spiritual forces and higher realities. This ignorance leads him to believe that he is the sole deity, a belief that is challenged and contradicted by higher spiritual entities like Sophia and her daughter Zoe​​. Blasphemy and Opposition to the Divine: In the Gnostic mythos, Yaldabao

 In the tapestry of scriptural narratives, the figure of Adam is woven with rich and varied threads, each tradition casting its own hues and shades upon his story. Gnostic Texts - Multiple Adams: In the Gnostic tradition, Adam is depicted in a complex and multifaceted manner. The texts speak of three Adams: the first, a spirit-endowed Adam of Light; the second, a soul-endowed Adam; and the third, an earthly Adam, a creature of the law. This triadic representation of Adam may symbolize different aspects of humanity: spiritual, psychological, and physical​​. Creation and Naming: In the Nag Hammadi texts, Adam's role in naming the animals and his placement in the Garden are acknowledged, mirroring the Biblical narrative. However, Gnostic texts often imbue these actions with additional layers of symbolic meaning, reflecting deeper spiritual or cosmic truths​​. The Apocalypse of Adam: In this Gnostic text, Adam imparts revelations to his son Seth. This account diverges significantly fro

 In the Gnostic scriptures, Sabaoth holds a distinct and multifaceted role, rich in symbolic and allegorical meanings. Sabaoth is portrayed as a being of significant power and stature, entwined deeply in the cosmic struggles and spiritual hierarchies that characterize Gnostic thought. Elevation by Pistis Sophia: Sabaoth was elevated to the seventh heaven by Pistis Sophia after a great war in the heavens. She dispatched seven archangels to him and established a kingdom for him over the twelve gods of chaos. This act of elevation is symbolic of a spiritual ascension or redemption, following a period of strife or conflict​​. Association with Adonaios: In the Gnostic texts, Sabaoth is also identified as Adonaios, hinting at a complex identity or role within the Gnostic cosmology. This identification may reflect a merging or synthesis of different spiritual entities or forces​​. God of the Forces: Sabaoth is referred to as the 'God of the forces', positioned above the forces of chao

 Joh 11:25  Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:  Joh 11:26  And whosoever liveth and believeth in me shall never die. Believest thou this? 

 Luk_12:20  But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? Hos 9:7  The days of visitation are come, the days of recompence are come; Israel shall know it: the prophet is a fool, the spiritual man is mad, for the multitude of thine iniquity, and the great hatred. 

Psa 51:7  Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. Jhn 13:26  Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. Jhn 13:27  And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.

 ְאֶת־הַכֹּהֲנִים (ve’et-hakohanim) = “and the priests” (from Leviticus 21:1) וְאֶת־הַמִּזְבֵּחַ (ve’et-hamizbeach) = “and the altar” (from Exodus 40:10) וְאֶת־הַמִּשְׁכָּן (ve’et-hamishkan) = “and the tabernacle” (from Exodus 40:18) וְאֶת־הַשְּׁמִינִי (ve’et-hashmini) = “and the eighth” (from Leviticus 23:36)

Mrk 1:14 Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, Mrk 2:2 And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them.

this? say ye that the Lord hath need of him; and straightway he will send him hither. Mark 14:45   And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him. Mark 15:1   And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried  him  away, and delivered  him  to Pilate. Luke 5:39   No man also having drunk old  wine  straightway desireth new: for he saith, The old is better. Luke 8:55   And her spirit came again, and she arose straightway: and he commanded to give her meat. Luke 12:54   And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. Luke 14:5   And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day? John 13:32   If God be glorified in him, God shall also glorify him in himself, and shall

 The KJV Bible verse Rev_17:11 describes the beast from the Book of Revelation, a mysterious and symbolic figure that represents evil and destruction. Similar characters, stories, or situations can be found in various texts and traditions, including: • Ancient Mesopotamian mythology: The beast may be compared to monsters like the Bull of Heaven or the Dragon Marduk, who symbolized chaos and destruction. • Greek mythology: The beast shares similarities with creatures like the Hydra or the Chimera, which were feared for their power and destruction. • Apocalyptic literature: The beast is reminiscent of other apocalyptic figures like the "Man of Sin" in 2 Thessalonians 2:3 or the "Little Horn" in Daniel 7:8. • World mythology: Similarities can be drawn with various cultural figures embodying destruction, such as the Aztec goddess Coatlicue or the Hindu god Shiva in his destructive aspect. • Literature and pop culture: The beast may be compared to fictional characters li

 Lev_26:26  And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight: and ye shall eat, and not be satisfied. Now, let us embark on a journey of comparison, seeking similarities between these names and their Hebrew counterparts. In the Hebrew tradition, we find a rich tapestry of names and meanings, intertwined with ancient wisdom and divine revelation. While the specific names mentioned by Noraia may not have direct Hebrew equivalents, we can explore the underlying concepts and themes they represent. In Hebrew, we encounter names such as Rahamim (Mercy), Tsarah (Trouble), Ta'avah (Desire), Anachah (Sighing), Klalah (Curse), Marah (Bitterness), Merivah (Quarrelsomeness), Shalom (Peace), Simchah (Joy), and Gilah (Rejoicing). These names, too, encompass a range of human experiences and emotions, echoing the complexities of existence. 1. Rahamim (Mercy): Meaning: Compassion, tenderness, kindness.

 Jeremiah 19 is a chapter in the Old Testament that contains a prophecy of doom for Jerusalem and Judah because of their idolatry and rebellion against God. The prophet Jeremiah uses a clay jar as a symbol of the city's destruction, and he breaks it in the Valley of Ben Hinnom, where the people had sacrificed their children to the god Baal. The valley of Brownsville, Texas, is a region in the lower Rio Grande Valley, near the border with Mexico. It is named after the city of Brownsville, which was founded in 1848 by Charles Stillman, a river-boat entrepreneur. The city was named after Fort Brown, which was named after Major Jacob Brown, who died in the Mexican-American War (1846-1848) https://en.wikipedia.org/wiki/Murder_of_Mark_Kilroy

אור (Or) - meaning "Light" יהוה שלום (YHWH Shalom) - meaning "The Lord is Peace" משיח (Mashiach) - meaning "Messiah" צַדִּיק (Tzaddik): Meaning: "Righteous" or "Just." יוֹסֵף (Yosef): Meaning: "Joseph," the biblical figure. שַׂק (Sak): Meaning: "Sackcloth," a coarse cloth worn as a symbol of mourning or penitence. There are not many words in the Hebrew book of Isaiah that have a gematria value of 197. In fact, I could only find one word that matches this criterion. It is the word קְדֹשִׁים (kedoshim), which means “holy ones” or “saints”. It appears in Isaiah 13:3, where God says: “I have commanded my sanctified ones, I have also called my mighty ones for mine anger, even them that rejoice in my highness.” Here, the word קְדֹשִׁים (kedoshim) is translated as “sanctified ones”, and it is composed of the root קָדַשׁ (kadosh), meaning “to be holy” or “to sanctify”, and the suffix ים (yim), which is a plural marker. The g

Luk 24:41  And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? Luk 24:42  And they gave him a piece of a broiled fish, and of an honeycomb. Luk 24:43  And he took it, and did eat before them. Isa 5:20  Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Exo 12:8  And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it. Num 9:11  The fourteenth day of the second month at even they shall keep it, and eat it with unleavened bread and bitter herbs.

Dan 4:17 This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.

 Isa 60:9  Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the LORD thy God, and to the Holy One of Israel, because he hath glorified thee.  Est 1:14  And the next unto him was Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven princes of Persia and Media, which saw the king's face, and which sat the first in the kingdom;)  Ben-Tarshish (בֶּן-תַּרְשִׁישׁ), meaning “son of Tarshish”. A son of Javan, the grandson of Noah, and the ancestor of a people who lived in a distant land (Genesis 10:4; 1 Chronicles 1:7) A port city on the Mediterranean Sea, famous for its trade and commerce, especially in silver, iron, tin, lead, ivory, monkeys, and peacocks (1 Kings 10:22; 22:49; 2 Chronicles 9:21; 20:36; Psalm 72:10; Isaiah 2:16; 23:1,6,10,14; 60:9; 66:19; Jeremiah 10:9; Ezekiel 27:12,25; 38:13; Jonah 1:3; 4:2)134. The exact location of Tarshish is not certain, b

 Gen 14:22  And Abram said to the king of Sodom, I have lift up mine hand unto the LORD, the most high God, the possessor of heaven and earth,  Gen_15:5  And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. Gen_37:9  And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me. Job_38:7  When the morning stars sang together, and all the sons of God shouted for joy? Psa_8:3  When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; Psa_147:4  He telleth the number of the stars; he calleth them all by their names. Psa_148:3  Praise ye him, sun and moon: praise him, all ye stars of light.

 Rth_1:21  I went out full, and the LORD hath brought me home again empty: why then call ye me Naomi, seeing the LORD hath testified against me, and the Almighty hath afflicted me? 2Ch_10:6  And king Rehoboam took counsel with the old men that had stood before Solomon his father while he yet lived, saying, What counsel give ye me to return answer to this people? 2Ch_15:2  And he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin; The LORD is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you. Job_21:34  How then comfort ye me in vain, seeing in your answers there remaineth falsehood? Isa_45:11  Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me. Isa_45:19  I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the LORD spe

 Gen_9:6  Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man.

 Jdg_13:6  Then the woman came and told her husband, saying, A man of God came unto me, and his countenance was like the countenance of an angel of God, very terrible: but I asked him not whence he was, neither told he me his name: Rth_3:17  And she said, These six measures of barley gave he me; for he said to me, Go not empty unto thy mother in law. Eze_40:2  In the visions of God brought he me into the land of Israel, and set me upon a very high mountain, by which was as the frame of a city on the south. Eze_40:17  Then brought he me into the outward court, and, lo, there were chambers, and a pavement made for the court round about: thirty chambers were upon the pavement. Eze_44:4  Then brought he me the way of the north gate before the house: and I looked, and, behold, the glory of the LORD filled the house of the LORD: and I fell upon my face. Eze_47:2  Then brought he me out of the way of the gate northward, and led me about the way without unto the utter gate by the way that look

 Exo_12:8  And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it. Num_9:11  The fourteenth day of the second month at even they shall keep it, and eat it with unleavened bread and bitter herbs. Exo 12:8  ואכלו את־הבשׂר בלילה הזה צלי־אשׁ ומצות על־מררים יאכלהו׃  Num 9:11  בחדשׁ השׁני בארבעה עשׂר יום בין הערבים יעשׂו אתו על־מצות ומררים יאכלהו׃  In Luke 2:34-35, Simeon prophesies that Jesus will be "a sign that is spoken against" and that Mary will be "pierced through" by a sword. "Rebellion" or "sea of bitterness": This interpretation suggests a rebellious spirit or strong will. "Drop of the sea": This interpretation is based on the connection to the word "ים" (pronounced yam), which means "sea."

Isa 40:25  To whom then will ye liken me, or shall I be equal? saith the Holy One. Isa 40:18  To whom then will ye liken God? or what likeness will ye compare unto him?

Isa 38:17  Behold, for peace I had great bitterness: but thou hast in love to my soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy back. Mat 16:23  But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

Isa 9:6  For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. GIVEN: Luk 1:31  And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. BORN: Mat 1:23  Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Hag 2:9  The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts.

Zep 1:10 And it shall come to pass in that day, saith the LORD, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills.

The Hebrew name of Emmanuel is spelled with the letters aleph א, mem מ, nun נ, vav ו, and lamed ל, which have the numerical values of 1, 40, 50, 6, and 20, respectively. The cube of space is a concept that relates the 22 letters of the Hebrew alphabet to the different positions and directions in a three-dimensional cube, representing the structure and dynamics of the cosmos. The cube of space is based on two verses from the Sefer Yetzirah, a book of Jewish mysticism that describes the creation of the universe by God using the Hebrew letters https://www.abarim-publications.com/Meaning/Immanuel.html. One possible way to use the Hebrew name of Emmanuel and the cube of space to compare is to find the corresponding location and meaning of each letter in the name within the cube. For example, one could do the following: •  Aleph א: The letter aleph corresponds to the center point of the cube, which represents the source and origin of all creation, the unity and oneness of God, and the breath

The attributes of the cube of space in order are: - The center: א (aleph), the breath of life, the spirit of God, the unity of all things. - The up face: ב (beth), the house, the container, the beginning of creation. - The down face: ג (gimel), the camel, the movement, the reward of the righteous. - The east face: ד (daleth), the door, the entrance, the poor and humble. - The west face: כ (kaph), the palm, the receptacle, the power of manifestation. - The north face: פ (peh), the mouth, the speech, the expression of the will. - The south face: ר (resh), the head, the mind, the source of intelligence. - The up axis: י (yod), the hand, the point, the wisdom of God. - The down axis: ה (heh), the window, the breath, the understanding of God. - The east axis: ו (vav), the nail, the connection, the knowledge of God. - The northeast edge: ה (heh), the window, the breath, the understanding of God. - The southeast edge: ו (vav), the nail, the connection, the knowledge of God. - The northwest ed