The Father and the Son

1. This is the one who was given to them for satisfaction and nourishment and rejoicing and a wealth of enlightenment, which comprises his joint labor, his knowledge and his mixing with them.

2. This is the one in fact who is both called and is the Son, because he is the Totalities, and they know who he is and that he covers (them) with garments.

3. This is the one called “Son” and the one whose existence they comprehend, and they were searching for him.

4. This is the one who exists as Father and the one about whom they cannot speak, and the one they do not grasp.

5. This is the first one who came to be.

6. No one can grasp him or comprehend him.

7. Or can any draw near toward the Exalted One, toward the one who is, strictly speaking, pre-existent?

8. However, all names thought of or spoken of him are used in honor, as a hint at him, in accord with the capacity of each to glorify him.

9. He who arose from him when he stretched himself out to beget and to produce knowledge for the Totalities, he [...] every name without falsehood, and, strictly speaking, he is the only first one, the human from the Father, the one whom I [call]:

the form without form, the body without body, the invisible face, the unspeakable word, the ungraspable mind, the fountain flowing from him, the root of the planted ones, and the god of those who are; the light of those he enlightens, the love of those he loves, the providence of those he providentially guides, the wisdom of those he made wise, the power of those he empowered, the assembly [of] those he gathers to him, the revelation of the things searched for, the eye of the seeing, the breath of the breathing, the life of the living, the unity of those mingled with the Totalities.

10. All of these subsist in the single one, as he clothes himself entirely (with them), and (yet) he is never called by his single name.

11. And in this singular mode they are equally the single one and the Totalities.

12. He is not separable like a body, nor is he divided by the names he has obtained, (as if) he is one thing in one mode and something [different] in another mode.

13. Neither, moreover, does he change in [...], nor is he transformed into the names he conceives of, even becoming now this, then that, being one thing now, and at some other time, becoming something different.

14. Instead, he remains entirely himself to the very end.

15. [He is] simultaneously and eternally all of the Totalities without exception.

16. He is what comprises all of them.

17. He presented the Father to the Totalities.

18. It is even the case that he is the Totalities, because he is his own self-knowledge and he is every quality and power.

19. And [he] himself [is] the eye through which he possesses knowledge, while beholding himself in himself thoroughly, and possessing a Son and a form.

20. His powers and qualities, therefore, are countless and unheard, because of the way [that] he begets them.

21. Countless and inseparable are those whom his words beget, and (so are) his instructions and his Totalities.

22. He knows them, who are what he himself is, because they subsist in the single name, and they all speak by means of it.

23. And he brings forth, so that they might discover that they exist in accord with their individual qualities in a unified mode.