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

(16) Though, then, the Good is spoken of by all, it is not understood by all, what thing it is. Not only, then, is God not understood by all, but both unto the gods and some of the men they out of ignorance do give the name of Good, though they can never either be or become Good. For they are very different from God, while Good can never be distinguished from Him, for that God is the same as Good. The rest of the immortal ones are nonetheless honored with the name of God, and spoken of as gods; but God is Good not out of courtesy but out of nature. For that God's nature and the Good is one; one os the kind of both, from which all other kinds [proceed]. The Good is he who gives all things and naught receives. God, then, doth give all things and receive naught. God, then, is Good, and Good is God.

(6) I am the great one. I come forth between the legs of the cycle of the gods. I have been conceived by Sechet, and Shestet gave me birth to be her star, Sothis, the first one, the great walker who brings Rā through the sky every day

(2) Almighty God, then, is named great in reference to His own peculiar greatness, which imparts itself to all things great; and overflows, and extends itself outside of all greatness; embracing every place, surpassing every number, going through every infinitude, both in reference to its super-fulness, and mighty operation, and its fontal gifts, in so far as these, being participated by all in a stream of boundless gifts, are altogether undiminished, and have the same super-fulness, and are not lessened by the impartations, but are even still more bubbling over. This Greatness then is infinite, and without measure and without number. And this is the preeminence as regards the absolute and surpassing flood of the incomprehensible greatness.

(61) For great is the mercy of the Lord of Spirits, and He is long-suffering, And all His works and all that He has created He has revealed to the righteous and elect In the name of the Lord of Spirits.

(15) For that as mighty is the Greatness of the Good as is the Being of all things that are - both bodies and things bodiless, things sensible and intelligible things. Call thou not, therefore, aught else Good, for thou would'st imious be; nor anything at all at any time call God but Good alone, for so thou would'st again be impious.

(1) When the Logos which was defective was illumined, his Pleroma began. He escaped those who had disturbed him at first. He became unmixed with them. He stripped off that arrogant thought. He received mingling with the Rest, when those who had been disobedient to him at first bent down and humbled themselves before him. And he rejoiced over the visitation of his brothers who had visited him. He gave glory and praise to those who had become manifest as a help to him, while he gave thanks, because he had escaped those who revolted against him, and admired and honored the greatness and those who had appeared to him in a determined way. He generated manifest images of the living visages, pleasing among things which are good, existing among the things which exist, resembling them in beauty, but unequal to them in truth, since they are not from an agreement with him, between the one who brought them forth and the one who revealed himself to him. But in wisdom and knowledge he acts, mingling the Logos with him(self) entirely. Therefore, those which came forth from him are great, just as that which is truly great.

(12) Thou art like the god who begets the beings. It is admirable what thou createst more than that of the gods

(1) But God is He having the head of the Hawk. The same is the first, incorruptible, eternal, unbegotten, indivisible, dissimilar: the dispenser of all good; indestructible; the best of the good, the Wisest of the wise; He is the Father of Equity and Justice, self-taught, physical, perfect, and wise-He who inspires the Sacred Philosophy.

(86) Then he adds, naming expressly the Almighty God: "Deathless Immortal, capable of being To the immortals only uttered! Come, Greatest of gods, with strong Necessity.

(1) And that the men of highest repute among the Greeks knew God, not by positive knowledge, but by indirect expression, Peter says in the Preaching: "Know then that there is one God, who made the beginning of all things, and holds the power of the end; and is the Invisible, who sees all things; incapable of being contained, who contains all things; needing nothing, whom all things need, and by whom they are; incomprehensible, everlasting, unmade, who made all things by the 'Word of His power,' that is, according to the gnostic scripture, His Son."

(10) He is the Great one, who seeketh the Crown and reckoneth up that which is needful

(31) But now the Deity is not so separated from the outward birth or geniture, as if they were two things in this world; if so, man could have no hope, and then this world did not stand in the power and love of God.

(13) Grant thou thy greatness to the gods whom thou hast made, great god, and make thine appearance with them as their Ensign

(10) And if we name it, we do not do so properly, terming it either the One, or the Good, or Mind, or Absolute Being, or Father, or God, or Creator or Lord. We speak not as supplying His name; but for want, we use good names, in order that the mind may have these as points of support, so as not to err in other respects. For each one by itself does not express God; but all together are indicative of the power of the Omnipotent. For predicates are expressed either from what belongs to things themselves, or from their mutual relation. But none of these are admissible in reference to God. Nor any more is He apprehended by the science of demonstration. For it depends on primary and better known principles. But there is nothing antecedent to the Unbegotten.

(9) For God, being good, on account of the principal part of the whole creation, seeing He wishes to save it, was induced to make the rest also; conferring on them at the beginning this first boon, that of existence. For that to be is far better than not to be, will be admitted by every one. Then, according to the capabilities of their nature, each one was and is made, advancing to that which is better.

(12) Through Immortal Man appeared the first designation, namely, divinity and kingdom, for the Father, who is called 'Self-Father Man' revealed this. He created a great aeon for his own majesty. He gave him great authority, and he ruled over all creations. He created gods and archangels and angels, myriads without number for retinue.

(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

(44) The Forming of this highly worthy Person is severally [done;] first there is the Word, or the Deity, which has had its Forming from Eternity in the Father; and assumed in the becoming Man no other Forming [or Image,] but continued in the Father, as it was from Eternity, in its Seat.

(63) Yet you must not therefore conceive that in God there is good and evil, for God himself is the good, and has the name from good, which is the triumphing eternal joy: Only all the powers which you can search out in nature, and which are in all things, proceed from him. Question.