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The Tetrad coming forward into the midst says: how contemptible you have considered the word, which you heard from the mouths of Truth. The name is not that which you know and think you have long possessed; for you have only its sound, but you are ignorant of its power. For Jesus is a noteworthy name having six letters, known by all those of the calling; but that which is among the Aeons of the Pleroma, being of many 2.14 parts, is of another form and of a different type, known by those kinsmen, whose Magnitudes are with him always. Know therefore that these twenty-four letters among you are emanations, iconic of the three powers which contain the whole number of the elements above. For consider the nine mute letters to be of the Father and of Truth, because they themselves are mute, that is, unspoken and unutterable; the semi-vowels, being eight, of the Word and of Life, because they are as it were in the middle of the mutes and the vowels, and receive the emanation from those above, and the bringing up from those below them; the vowels, themselves being seven, of Man and of the Church, since through Man the voice came forth and gave form to all things. For the sound of the voice produced form for them. Therefore, the Word and Life have the eight, Man and the Church the seven, and the Father and Truth the nine. But in the case of the word which fell short, the one set apart in the Father came down, sent to the one from whom he was separated for the correction of the things that had been done, in order that the unity of the pleromas, having equality, might bear one fruit in all, the power from all. And so the one of the seven received the power of the eight and the three places became alike in their numbers, being ogdoads, which, coming upon themselves three times, showed the number of the twenty-four. However, the three elements, which he says are of the three powers in syzygy, which are six, from which the twenty-four elements emanated, being quadrupled by the reason of the ineffable tetrad, produce the same number for them, which he says are of the 2.15 Unnameable. And that they are borne by the three powers in the likeness of the invisible, of whose elements the double letters among us are images of images, which, being counted together with the twenty-four elements, by the power according to analogy, make the number of the thirty. 7. He says that the fruit of this word and of this economy appeared in the likeness of an image, that one who after six days went up the mountain as the fourth and became the sixth, who came down and was seized in the week, being a noteworthy ogdoad and having in himself the entire number of the elements, which the descent of the dove revealed when he came to the baptism, which is ˉω and ˉα; for its number is one and eight hundred; and for this reason Moses said that man was made on the sixth of the days, and that the economy * on the sixth of the days * which is the preparation, the last man appeared for the regeneration of the first man, of which economy the beginning and end is also the sixth hour, in which he was nailed to the wood. For the perfect Mind, knowing the number of the six, having the power of creation and regeneration, revealed to the sons of light the regeneration which came to be for him through him by means of the noteworthy one who appeared. Whence he says also that the double letters have the noteworthy number. For the noteworthy number 2.16 being mixed with the twenty-four elements completed the thirty-letter name. And it used as a minister the magnitude of the seven numbers, as the Sige of Marcus says, so that the fruit of the self-willing will might be revealed. However, understand for the present, he says, this noteworthy number, the one formed upon the noteworthy one, as one divided or

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Τετρακτὺς παρελθοῦσα εἰς τὸ μέσον φησίν· ὡς εὐκαταφρόνητον ἡγήσω τὸν λόγον, ὃν ἀπὸ στομάτων τῆς Ἀληθείας ἤκουσας. οὐ τοῦθ' ὅπερ οἶδας καὶ δοκεῖς ἔχειν πάλαι, ἐστὶν ὄνομα· φωνὴν γὰρ μόνον ἔχεις αὐτοῦ, τὴν δὲ δύναμιν ἀγνοεῖς. Ἰησοῦς μὲν γάρ ἐστιν ἐπίσημον ὄνομα ἓξ ἔχον γράμματα, ὑπὸ πάντων τῶν τῆς κλήσεως γινωσκόμενον· τὸ δὲ παρὰ τοῖς Αἰῶσι τοῦ Πληρώματος, πολυ2.14 μερὲς τυγχάνον, ἄλλης ἐστὶν μορφῆς καὶ ἑτέρου τύπου, γινωσκόμενον ὑπ' ἐκείνων τῶν συγγενῶν, ὧν τὰ Μεγέθη παρ' αὐτῷ ἐστι διὰ παντός. Ταῦτ' οὖν τὰ παρ' ὑμῖν εἰκοσιτέσσαρα γράμματα ἀπορροίας ὑπάρχειν γίνωσκε τῶν τριῶν δυνάμεων εἰκονικὰς τῶν περιεχουσῶν τὸν ὅλον τῶν ἄνω στοιχείων ἀριθμόν. τὰ μὲν γὰρ ἄφωνα γράμματα ἐννέα νόμισον εἶναι τοῦ Πατρὸς καὶ τῆς Ἀληθείας διὰ τὸ ἀφώνους αὑτοὺς εἶναι τουτέστιν ἀρρήτους καὶ ἀνεκλαλήτους· τὰ δὲ ἡμίφωνα, ὀκτὼ ὄντα, τοῦ Λόγου καὶ τῆς Ζωῆς, διὰ τὸ μέσα ὥσπερ ὑπάρχειν τῶν τε ἀφώνων καὶ τῶν φωνηέντων καὶ ἀναδέχεσθαι τῶν μὲν ὕπερθεν τὴν ἀπόρροιαν, τῶν δ' ὑπ' αὐτὰ τὴν ἀναφοράν· τὰ δὲ φωνήεντα καὶ αὐτὰ ἑπτὰ ὄντα, τοῦ Ἀνθρώπου καὶ τῆς Ἐκκλησίας, ἐπεὶ διὰ τοῦ Ἀνθρώπου ἡ φωνὴ προελθοῦσα ἐμόρφωσε τὰ ὅλα. ὁ γὰρ ἦχος τῆς φωνῆς μορφὴν αὐτοῖς περιεποίησεν. ἔστιν οὖν ὁ μὲν Λόγος ἔχων καὶ ἡ Ζωὴ τὰ ὀκτώ, ὁ δὲ Ἄνθρωπος καὶ ἡ Ἐκκλησία τὰ ἑπτά, ὁ δὲ Πατὴρ καὶ ἡ Ἀλήθεια τὰ ἐννέα. ἐπὶ δὲ τοῦ ὑστερήσαντος λόγου ὁ ἀφεδρασθεὶς ἐν τῷ Πατρὶ κατῆλθεν, ἐκπεμφθεὶς ἐπὶ τὸν ἀφ' οὗ ἐχωρίσθη ἐπὶ διορθώσει τῶν πραχθέντων, ἵνα ἡ τῶν πληρωμάτων ἑνότης ἰσότητα ἔχουσα καρποφορῇ μίαν ἐν πᾶσι τὴν ἐκ πάντων δύναμιν. καὶ οὕτως ὁ τῶν ἑπτὰ τὴν τῶν ὀκτὼ ἐκομίσατο δύναμιν καὶ ἐγένοντο οἱ τρεῖς τόποι ὅμοιοι τοῖς ἀριθμοῖς, ὀγδοάδες ὄντες, οἵτινες τρὶς ἐφ' ἑαυτοὺς ἐλθόντες τὸν τῶν εἰκοσιτεσσάρων ἀνέδειξαν ἀριθμόν. τὰ μέντοι τρία στοιχεῖα, ἅ φησιν αὐτὸς τῶν τριῶν ἐν συζυγίᾳ δυνάμεων ὑπάρχειν, ἅ ἐστιν ἕξ, ἀφ' ὧν ἀπερρύη τὰ εἰκοσιτέσσαρα στοιχεῖα, τετραπλασιασθέντα τῷ τῆς ἀρρήτου τετράδος λόγῳ τὸν αὐτὸν αὐτοῖς ἀριθμὸν ποιεῖ, ἅπερ φησὶν τοῦ 2.15 ἀνονομάστου ὑπάρχειν. φορεῖσθαι δὲ αὐτὰ ὑπὸ τῶν τριῶν δυνάμεων εἰς ὁμοιότητα τοῦ ἀοράτου, ὧν στοιχείων εἰκόνας εἰκόνων τὰ παρ' ἡμῖν διπλᾶ γράμματα ὑπάρχειν, ἃ συναριθμούμενα τοῖς εἰκοσιτέσσαρσι στοιχείοις δυνάμει τῇ κατὰ ἀναλογίαν τὸν τῶν τριάκοντα ποιεῖ ἀριθμόν. 7. Τούτου τοῦ λόγου καὶ τῆς οἰκονομίας ταύτης καρπόν φησιν ἐν ὁμοιώματι εἰκόνος πεφηνέναι ἐκεῖνον τὸν μετὰ τὰς ἡμέρας ἓξ τέταρτον ἀναβάντα εἰς τὸ ὄρος καὶ γενόμενον ἕκτον, τὸν καταβάντα καὶ κρατηθέντα ἐν τῇ ἑβδομάδι, ἐπίσημον ὀγδοάδα ὑπάρχοντα καὶ ἔχοντα ἐν ἑαυτῷ τὸν ἅπαντα τῶν στοιχείων ἀριθμόν, ὃν ἐφανέρωσεν ἐλθόντος αὐτοῦ ἐπὶ τὸ βάπτισμα ἡ τῆς περιστερᾶς κάθοδος, ἥτις ἐστὶν ˉω καὶ ˉα· ὁ γὰρ ἀριθμὸς αὐτῆς ἓν καὶ ὀκτακόσια· καὶ διὰ τοῦτο Μωυσέα ἐν τῇ ἕκτῃ τῶν ἡμερῶν εἰρηκέναι τὸν ἄνθρωπον γεγονέναι, καὶ τὴν οἰκονομίαν δὲ * ἐν τῇ ἕκτῃ τῶν ἡμερῶν * ἥτις ἐστὶ ἡ παρασκευή, τὸν ἔσχατον ἄνθρωπον εἰς ἀναγέννησιν τοῦ πρώτου ἀνθρώπου πεφηνέναι, ἧς οἰκονομίας ἀρχὴν καὶ τέλος καὶ τὴν ἕκτην ὥραν εἶναι, ἐν ᾗ προσηλώθη τῷ ξύλῳ. τὸν γὰρ τέλειον Νοῦν, ἐπιστάμενον τὸν τῶν ἓξ ἀριθμόν, δύναμιν ποιήσεως καὶ ἀναγεννήσεως ἔχοντα, φανερῶσαι τοῖς υἱοῖς τοῦ φωτὸς τὴν διὰ τοῦ φανέντος ἐπισήμου εἰς αὐτὸν δι' αὐτοῦ γενομένην ἀναγέννησιν. ἔνθεν καὶ τὰ διπλᾶ γράμματα τὸν ἀριθμὸν ἐπίσημον ἔχειν φησίν. ὁ γὰρ ἐπίσημος ἀριθμὸς 2.16 συγκερασθεὶς τοῖς εἰκοσιτέσσαρσι στοιχείοις τὸ τριακονταγράμματον ὄνομα ἀπετέλεσεν. Κέχρηται δὲ διακόνῳ τῷ τῶν ἑπτὰ ἀριθμῶν μεγέθει, ὥς φησιν ἡ Μάρκου Σιγή, ἵνα τῆς αὐτοβουλήτου βουλῆς φανερωθῇ ὁ καρπός. τὸν μέντοι ἐπίσημον τοῦτον ἀριθμὸν ἐπὶ τοῦ παρόντος, φησί, τὸν ἐπὶ τοῦ ἐπισήμου μορφωθέντα νόησον τὸν ὥσπερ μερισθέντα ἢ