(6) He is lord of the worlds beneath that (the self in the eye), and of all the wishes of men. Therefore all who sing to the vînâ (lyre), sing him, and from him also they obtain wealth.

(9) It is impossible for anyone to conceive of him or think of him. Or can anyone approach there, toward the exalted one, toward the preexistent in the proper sense? But all the names conceived or spoken about him are presented in honor, as a trace of him, according to the ability of each one of those who glorify him. Now he who arose from him when he stretched himself out for begetting and for knowledge on the part of the Totalities, he [...] all of the names, without falsification, and he is, in the proper sense, the sole first one, the man of the Father, that is, the one whom I call

(7) If this one, who is unknowable in his nature, to whom pertain all the greatnesses which I already mentioned - if, out of the abundance of his sweetness, he wishes to grant knowledge, so that he might be known, he has the ability to do so. He has his Power, which is his will. Now, however, in silence he himself holds back, he who is the great one, who is the cause of bringing the Totalities into their eternal being.

(3) Blessed is that servant, whom his lord when he cometh shall find so doing. Of a truth I say unto you, that he will make him ruler over all that he hath.

(9) Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. very one that is of the truth heareth my voice.

(72) Thus he is a King over the House of David eternally, and his Kingdom has no End, and he has the Throne of his Father David, for this World is become his; he is entered into this World, and has taken Possession of it; he stands in the holy Ternary, and in the Trinity, and also in this World; he has the is his, at which the Devils tremble. He has the Throne of David from the Council of God; for David was a Type of him, and had the Promise, and God set him upon the Throne, in the Promise; for the Scepter of his Kingdom was the Scepter of the Faithful, who looked upon God, who was the King; and so also indeed the outward Kingdom was his. Thus also Christ was Of the dear Name Immanuel.

(48) He shall be a staff to the righteous whereon to stay themselves and not fall, And he shall be the light of the Gentiles, And the hope of those who are troubled of heart.

(10) He is the God beyond all name; He the unmanifest, He the most manifest; He whom the mind [alone] can contemplate, He visible to the eyes [as well]; He is the one of no body, the one of many bodies, nay, rather He of every body. Naught is there which he is not. For all are He and He is all. And for this cause hath He all names, in that they are one Father's. And for this cause hath He Himself no nome, in that He's Father of [them] all. Who, then, may sing Thee praise of Thee, or [praise] to Thee? Whither, again, am I to turn my eyes to sing Thy praise; above, below, within, without? There is no way, no place [is there] about Thee, nor any other thing of things that are. All [are] in Thee; all [are] from Thee, O Thou who givest all and takest naught, for Thou hast all and naught is there Thou hast not.

(1) THE time, then, is come for our discourse, to sing the God of many Names, as "Sovereign Lord," and as "Ancient of days." For He is called the former, by reason that He is an all-controlling basis, binding and embracing the whole, and establishing and supporting, and tightening, and completing the whole. Continuous in itself, and from itself, producing the whole, as it were from a Sovereign root, and turning to itself the whole, as to a sovereign parent stock, and holding them together as an all-embracing basis of all, securing all the things embraced, within one grasp superior to all, and not permitting them, when fallen from itself to be destroyed, as moved from an all-perfect sanctuary. But the Godhead is called Sovereign, both as controlling and governing the members of His household, purely, and as being desired and beloved by all, and as placing upon all the voluntary yokes, and the sweet pangs of the Divine and Sovereign, and in dissolvable love of the Goodness itself,

(376) Both the great one exists and he who is next to the great one exists.

(81) Open the door for yourself, that you may know the One who is. Knock on yourself, that the Word may open for you. For he is the Ruler of Faith and the Sharp Sword, having become all for everyone because he wishes to have mercy on everyone.

(15) But a this Christ sits upon the Throne of David, upon the Throne of the Promise; like as David was an outward King, and in his Spirit a Prophet before God, and so sat outwardly as a Champion in the World, and inwardly as a Priest before God; who prophesied of this Christ that he should come, and commanded all Doors to be set open, and all Gates to be lift up on high, that this King of Glory might enter in. Thus he speaks not only of his Deity, from which he prophesied (for that was however with him, and in Power and Knowledge of the same he spoke) but he prophesied of his eternal Humanity. For that was not a King, who only sat there in the Spirit, we could neither see him, nor converse with him; but that is a King who sits in the Humanity.

(4) For he is the Breath shining forth in all beings, and he who understands this becomes truly wise, not a talker only. He revels in the Self, he delights in the Self, and having performed his works (truthfulness, penance, meditation, &c.) he rests, firmly established in Brahman, the best of those who know Brahman.

(14) His is Grehma ; aye, his! And to (oppose) Thee he will establish the Kavis and (their) scheming plans. Their deeds of power are but deceits since they have come as an aid to the wicked , and since he has been (falsely) said (to be set) to conquer the Kine , he who shall kindle that (very) help of grace which removes our death afar, (and lightens Thy saving flame).

(2) He is indeed the udgîtha (Om = Brahman), greater than great (parovarîyas), he is without end. He who knowing this meditates on the udgîtha, the greater than great, obtains what is greater than great, he conquers the worlds which are greater than great.

(84) 'Blessed be Thou, O Lord, King, Great and mighty in Thy greatness, Lord of the whole creation of the heaven, King of kings and God of the whole world. And Thy power and kingship and greatness abide for ever and ever, And throughout all generations Thy dominion; And all the heavens are Thy throne for ever, And the whole earth Thy footstool for ever and ever.

(70) As it is written of him, He is Wonderful, [Isaiah ix. 6.] Counsel, Power, Champion, Eternal Father, Prince of Peace.

(2) What is greater than great belongs to him, nay, he conquers the worlds which are greater than great, who knowing this meditates on the fivefold Sâman, which is greater than great, as the prânas (senses).

(1) He is the Gnostic, who is after the image and likeness of God, who imitates God as far as possible, deficient in none of the things which contribute to the likeness as far as compatible, practising self-restraint and endurance, living righteously, reigning over the passions, bestowing of what he has as far as possible, and doing good both by word and deed. "He is the greatest," it is said, "in the kingdom who shall do and teach;" imitating God in conferring like benefits. For God's gifts are for the common good. "Whoever shall attempt to do aught with presumption, provokes God," it is said. For haughtiness is a vice of the soul, of which, as of other sins, He commands us to repent; by adjusting our lives from their state of derangement to the change for the better in these three things - mouth, heart, hands. These are signs - the hands of action, the heart of volition, the mouth of speech. Beautifully, therefore, has this oracle been spoken with respect to penitents: "Thou hast chosen God this day to be thy God; and God hath chosen thee this day to be His people." For him who hastes to serve the self-existent One, being a suppliant, God adopts to Himself; and though he be only one in number, he is honoured equally with the people. For being a part of the people, he becomes complementary of it, being restored from what he was; and the whole is named from a part.

(52) And there is in the Depth of the Deity no such wonderful Person more, as this Christ is, which the Prophet Isaiah calls (in the Spirit highly known by him) Wonderful Power, [or Virtue, Champion, or] Saviour, eternal Father, and Prince of Peace; whose Dominion is great, and upon his Shoulders; understand [upon] the Creatures of the Element.