This distinction that the Hypostasis of the Archons and the Origin of the World make

between Ialdabaoth and Sabaoth might also be remembered. They were two figures of the

God of the Bible, but only the first is rejected. If Sabaoth remains distinct from the true

God, at least he is depicted as submitting himself to Wisdom. Sabaoth, in theApocryphon

of John, is depicted as having a dragon’s face. This corresponds to many instances of

Yahweh having many dragon-like characteristics as mentioned in the Old Testament,

such as Zechariah 10:8, Psalm 18:8, 2 Samuel 22:9, etc. Maybe God is a draconian

reptilian from Orion! Watch out, David Icke!

The names of the Archons such as Ialdaboath, Iao, Sabaoth, Adonai, Eloeus/Aiolaiso,

Horais/Oreus, Astophaios as featured in Contra Celsus (VI 21 and 32), Irenaeus’ Against

Heresies (30,5), all indicate that the creator god was depersonalized into multiple angelic

powers. And it these powers that the above verse indicates as representing the seven days

of the week. These are of course the same angelic powers that detained fallen Wisdom or

in Simon’s case, Helen. According to Hippolytus in Refutation of All Heresies (VIII, 14,

1) the heretical teacher, Monoimos spoke of the first six days of creation as six “powers”.

For the first six days, they were represented as angels, but the seventh, being more

sacred, could be representative of being God himself.

Like Yahweh, the seven angels or Archons are also the originators of not only the “coat

of skins” of Adam and Eve, and the formation of the world, but also the Law of Moses.

The Mandaeans (a Middle eastern baptist sect and the only Gnostic group barely in

existence today from antiquity), for example, also knew that the Seven participated in the

redaction of the Torah. Moreover, the Gnostic belief that the Creator had a lion’s face

(the Zodiacal sign being Leo) seems to underscore the fiery/solar nature of the YHWH as

indicated a few instances in the Old Testament.

“Yahweh of Hosts who dwells (among) the cherubim” (1 Samuel 4:4; 2 Samuel 6:2; 1

Kings 8:6–7) is an expression for the God of Israel that is virtually synonymous with the

theology of the Jerusalem Temple. This seemingly enigmatic expression “Yahweh of

Hosts” (Yahweh Tsva’ot) implies that

. Support for this suggestion is found in several Biblical passages: “You who

are enthroned on the cherubim, shine forth. … Restore us, O God; let your face shine”

(Psalm 80:2–3); “The Lord came from Sinai, and dawned from Seir upon us; he shone

forth from Mount Paran” (Deuteronomy 33:2).