Tripartite Tractate 7

1This 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. 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. This is the one called “Son” and the one whose existence they comprehend, and they were searching for him. This is the one who exists as Father and the one about whom they cannot speak, and the one they do not grasp. This is the first one who came to be. No one can grasp him or comprehend him. Or can any draw near toward the Exalted One, toward the one who is, strictly speaking, pre-existent? 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.

2He 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]:

3the form without form,

4the body without body,

5the invisible face,

6the unspeakable word,

7the ungraspable mind,

8the fountain flowing from him,

9the root of the planted ones,

10and the god of those who are;

11the light of those he enlightens,

12the love of those he loves,

13the providence of those he providentially guides,

14the wisdom of those he made wise,

15the power of those he empowered,

16the assembly <of> those he gathers to him,

17the revelation of the things searched for,

18the eye of the seeing,

19the breath of the breathing,

20the life of the living,

21the unity of those mingled with the Totalities.

22All of these subsist in the single one, as he clothes himself entirely (with them), and (yet) he is never called by his single name. And in this singular mode they are equally the single one and the Totalities. 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. 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. Instead, he remains entirely himself to the very end. [He is] simultaneously and eternally all of the Totalities without exception. He is what comprises all of them. He presented the Father to the Totalities. It is even the case that he is the Totalities, because he is his own self-knowledge and he is every quality and power. And [he] himself [is] the eye through which he possesses knowledge, while beholding himself in himself thoroughly, and possessing a Son and a form.

23His powers and qualities, therefore, are countless and unheard, because of the way <that> he begets them. Countless and inseparable are those whom his words beget, and (so are) his instructions and his Totalities. He knows them, who are what he himself is, because they subsist in the single name, and they all speak by means of it. And he brings forth, so that they might discover that they exist in accord with their individual qualities in a unified mode.