2.31.3 For then they knew that what they are, they are "by the grace of the Father"; a Name unnameable, Form and Knowledge. But the Aeon who willed to grasp that which is beyond Knowledge, came to be in 2.31.4 ignorance and formlessness. Whence also he produced an emptiness of Knowledge, which is a shadow of the Name; which is Son, the Form of the Aeons. Thus the particular name of the Aeons is the loss of the Name.

2.32.1 In the Pleroma, then, since there is unity, each of the Aeons has its own pleroma, the syzygy. Therefore, whatever proceeds from a syzygy, they say, are pleromas; but whatever proceeds from one, are images. 2.32.2 Whence Theodotus called Christ, having proceeded from the thought of Sophia, the image of the Pleroma. 2.32.3 And he, having left the Mother, having ascended into the Pleroma, was mingled, just as with the Wholes, so also 2.33.1 with the Paraclete. Christ, however, was adopted as son, having become "Elect" with respect to the pleromas and "Firstborn" of the things here. 2.33.2 This saying is therefore a mishearing of our own, which speaks of the Savior from the subject as "Firstborn"; and he is as it were our Root and "Head"; and the Church is his fruit. 2.33.3 When Christ, they say, having fled what was alien and been drawn up into the Pleroma, having come from the maternal thought, the Mother in turn brought forth the Ruler of the economy, in the type of the one who fled her, according to her longing for him, since he was better, who was a type 2.33.4 of the Father of the wholes. Therefore he becomes lesser, as one constituted from the passion of desire. She was "disgusted," however, upon seeing his "abruptness," as they themselves say.

2.34.1 But also the powers of the left, first projected before those of the right by her, are not formed by the presence of the Light, but the left ones were left to be formed by the Place. 2.34.2 When the Mother, then, with the Son and the seeds, enters into the Pleroma, then the Place will receive the authority of the Mother and the rank which the Mother now has. 2.35.1 Jesus, "our Light," as the Apostle says, "emptied himself" (that is, having become outside the Boundary, according to Theodotus), since he was an "Angel" of the Pleroma, led out with himself the Angels of the superior 2.35.2 seed. And he himself had redemption, as having come forth from the Pleroma; but he led the Angels for the restoration of the 2.35.3 seed. For as on behalf of a part they pray and entreat, and being held back on our account, hastening to enter, they ask for our release, so that we may enter in with them; 2.35.4 for they almost have need of us in order to enter, since without us it is not permitted to them (for this reason, they say, not even the Mother has entered without us), they reasonably pray on our behalf. 2.36.1 In unity, however, our Angels were projected, they say, being one, as having come forth from one. 2.36.2 But since we were the ones divided, for this reason Jesus was baptized, the undivided to be divided, until he might unite us with them in the Pleroma; so that we, the many, having become one, might all be mingled with the one who was divided for our sake.

2.37.1 Those who came from Adam, the Righteous, making their way through created things, were held fast by the Place, according to the Valentinians; but the others, in the created realm of darkness on the left, having a consciousness of the fire. - "A river of fire goes out from under the throne" of the Place, and flows into the void of the created realm, which is Gehenna, not being filled by the creation of the flowing fire. And the Place itself 2.38.2 is fiery. For this reason, he says, it has a veil, so that the spirits may not be consumed by the sight. And only the Archangel enters into its presence, in whose image the high priest also entered once a 2.38.3 year into the holy of holies. Whence Jesus also, having been called, sat down with the Place, so that the spirits might remain and not rise up before it, and so that he might tame the Place and provide a passage for the seed into the Pleroma.

2.31.3 Τότε γὰρ ἐπέγνωσαν ὅτι ὅ εἰσιν, "χάριτι τοῦ Πατρός εἰσιν"· Ὄνομα ἀνωνόμαστον, Μορφὴ καὶ Γνῶσις. Ὁ δὲ βουληθεὶς Αἰὼν τὸ ὑπὲρ τὴν Γνῶσιν λαβεῖν, ἐν 2.31.4 ἀγνωσίᾳ καὶ ἀμορφίᾳ ἐγένετο. Ὅθεν καὶ κένωμα Γνώσεως εἰργάσατο, ὅπερ ἐστὶ σκιὰ τοῦ Ὀνόματος· ὅπερ ἐστὶν Υἱός, Μορφὴ τῶν Αἰώνων. Οὕτως τὸ κατὰ μέρος ὄνομα τῶν Αἰώνων ἀπώλεια ἐστὶ τοῦ Ὀνόματος.

2.32.1 Ἐν Πληρώματι οὖν, ἑνότητος οὔσης, ἕκαστος τῶν Αἰώνων ἴδιον ἔχει πλήρωμα, τὴν συζυγίαν. Ὅσα οὖν ἐκ συζυγίας, φασί, προέρχεται, πληρώματά ἐστιν· ὅσα δὲ ἀπὸ ἑνός, εἰκόνες. 2.32.2 Ὅθεν ὁ Θεόδοτος τὸν Χριστὸν, ἐξ ἐννοίας προελθόντα τῆς Σοφίας, εἰκόνα τοῦ Πληρώματος ἐκάλεσεν. 2.32.3 Οὗτος δέ, καταλείψας τὴν Μητέρα, ἀνελθὼν εἰς τὸ Πλήρωμα, ἐκράθη, ὥσπερ τοῖς Ὅλοις, οὕτω δὲ καὶ 2.33.1 τῷ Παρακλήτῳ. Υἱόθετος μέντοι γέγονεν ὁ Χριστός, ὡς πρὸς τὰ πληρώματα "Ἐκλεκτὸς" γενόμενος καὶ "Πρωτότοκος" τῶν ἐνθάδε πραγμάτων. 2.33.2 Ἔστιν οὖν ὁ λόγος οὗτος παράκουσμα τοῦ ἡμετέρου, ἐκ τοῦ ὑποκειμένου "Πρωτότοκον" λέγοντος τὸν Σωτῆρα· καὶ ἔστιν ὡσπερεὶ Ῥίζα καὶ "Κεφαλὴ" ἡμῶν· ἡ δὲ Ἐκκλησία καρποὶ αὐτοῦ. 2.33.3 Χριστοῦ, φασί, τὸ ἀνοίκειον φυγόντος καὶ συστα λέντος εἰς τὸ Πλήρωμα, ἐκ τῆς μητρῴας γενομένου ἐννοίας, ἡ Μήτηρ αὖθις τὸν τῆς οἰκονομίας προηγά γετο Ἄρχοντα, εἰς τύπον τοῦ φυγόντος αὐτήν, κατ' ἐπιπόθησιν αὐτοῦ, κρείττονος ὑπάρχοντος, ὃς ἦν τύπος 2.33.4 τοῦ Πατρὸς τῶν ὅλων. ∆ιὸ καὶ ἥττων γίνεται, ὡς ἂν ἐκ πάθους τῆς ἐπιθυμίας συνεστώς. "Ἐμυσάχθη" μέντοι ἐνιδοῦσα τὴν "ἀποτομίαν" αὐτοῦ, ὥς φασιν αὐτοί.

2.34.1 Ἀλλὰ καὶ αἱ εὐώνυμοι δυνάμεις, πρῶται προβλη θεῖσαι τῶν δεξιῶν ὑπ' αὐτῆς, ὑπὸ τῆς τοῦ Φωτὸς παρουσίας οὐ μορφοῦνται, κατελείφθησαν δὲ αἱ ἀριστεραὶ ὑπὸ τοῦ Τόπου μορφωθῆναι. 2.34.2 Τῆς Μητρὸς οὖν μετὰ τοῦ Υἱοῦ καὶ τῶν σπερ μάτων εἰσελθούσης εἰς τὸ Πλήρωμα, τότε ὁ Τόπος τὴν ἐξουσίαν τῆς Μητρὸς καὶ τὴν τάξιν ἀπολήψεται ἣν νῦν ἔχει ἡ Μήτηρ. 2.35.1 Ὁ Ἰησοῦς, "τὸ Φῶς" ἡμῶν, ὡς λέγει ὁ Ἀπόστολος,"ἑαυτὸν κενώσας" (τουτέστιν· ἐκτὸς τοῦ Ὅρου γενόμενος, κατὰ Θεόδοτον), ἐπεὶ "Ἄγγελος" ἦν τοῦ Πληρώματος, τοὺς Ἀγγέλους τοῦ διαφέροντος 2.35.2 σπέρματος συνεξήγαγεν ἑαυτῷ. Καὶ αὐτὸς μὲν τὴν λύτρωσιν, ὡς ἀπὸ Πληρώματος προελθών, εἶχεν· τοὺς δὲ Ἀγγέλους εἰς διόρθωσιν τοῦ σπέρματος 2.35.3 ἤγαγεν. Ὡς γὰρ ὑπὲρ μέρους δέονται καὶ παρακα λοῦσι, καὶ δι' ἡμᾶς κατεχόμενοι, σπεύδοντες εἰσελθεῖν, ἄφεσιν ἡμῖν αἰτοῦνται, ἵνα συνεισέλθωμεν αὐτοῖς· 2.35.4 σχεδὸν γὰρ ἡμῶν χρείαν ἔχοντες, ἵνα εἰσέλθωσιν, ἐπεὶ ἄνευ ἡμῶν οὐκ ἐπιτρέπεται αὐτοῖς (διὰ τοῦτο γὰρ οὐδὲ ἡ Μήτηρ συνελήλυθεν ἄνευ ἡμῶν, φασίν), εἰκότως ὑπὲρ ἡμῶν δέονται. 2.36.1 Ἐν ἑνότητι μέντοι γε προεβλήθησαν οἱ Ἄγγελοι ἡμῶν, φασίν, εἷς ὄντες, ὡς ἀπὸ ἑνὸς προελθόντες. 2.36.2 Ἐπεὶ δὲ ἡμεῖς ἦμεν οἱ μεμερισμένοι, διὰ τοῦτο ἐβαπτίσατο ὁ Ἰησοῦς, τὸ ἀμέριστον μερισθῆναι, μέχρις ἡμᾶς ἑνώσῃ αὐτοῖς εἰς τὸ Πλήρωμα· ἵνα ἡμεῖς, οἱ πολλοί, ἓν γενόμενοι, οἱ πάντες τῷ ἑνὶ τῷ δι' ἡμᾶς μερισθέντι ἀνακραθῶμεν.

2.37.1 Οἱ ἀπὸ Ἀδὰμ ἐξελθόντες, οἱ μὲν ∆ίκαιοι, διὰ τῶν ἐκτισμένων τὴν ὁδὸν ποιούμενοι, παρὰ τῷ Τόπῳ κατείχοντο, κατὰ τοὺς Οὐαλεντινιανούς· οἱ δὲ ἕτεροι, ἐν τῷ τοῦ σκότου ἐκτισμένῳ ἐν τοῖς ἀριστεροῖς, ἔχοντες συναίσθησιν τοῦ πυρός. - "Ποταμὸς ἐκπορεύ εται πυρὸς ὑποκάτω τοῦ θρόνου" τοῦ Τόπου, καὶ ῥεῖ εἰς τὸ κενὸν τοῦ ἐκτισμένου, ὅ ἐστιν ἡ Γέεννα, ἀπὸ κτίσεως τοῦ πυρὸς ῥέοντος μὴ πληρουμένη. Καὶ αὐτὸς 2.38.2 δὲ ὁ Τόπος πύρινός ἐστι. ∆ιὰ τοῦτο, φησί, κατα πέτασμα ἔχει, ἵνα μὴ ἐκ τῆς προσόψεως ἀναλωθῇ τὰ πνεύματα. Μόνος δὲ ὁ Ἀρχάγγελος εἰσέρχεται πρὸς αὐτόν, οὗ κατ' εἰκόνα καὶ ὁ ἀρχιερεὺς ἅπαξ τοῦ 2.38.3 ἐνιαυτοῦ εἰς τὰ ἅγια τῶν ἁγίων εἰσῄει. Ἔνθεν καὶ ὁ Ἰησοῦς παρακληθεὶς συνεκαθέσθη τῷ Τόπῳ, ἵνα μένῃ τὰ πνεύματα καὶ μὴ προαναστῇ αὐτοῦ, καὶ ἵνα τὸν Τόπον ἡμερώσῃ καὶ τῷ σπέρματι δίοδον εἰς Πλήρωμα παράσχῃ.