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1 A Hebrew person makes a Hebrew, and he is called a proselyte. But a pros­ elyte does not make a proselyte . . . there are those who are as they are . . . and they make others . . . it is enough for them that they exist. 2 The slave seeks only to be free. How­ ever, he does not seek after his lord’s properties. The son, however, is not only a son but writes himself into the inheri­ tance of the father. 3 Those who inherit the dead are dead and inherit the dead. Those who inherit living things are alive, and they inherit the living and the dead. Those who are dead inherit nothing. For how will the one who is dead inherit? If the dead one inherits the living he will not die, but the dead one will live more. 4 A Gentile does not die. He has not lived, so he cannot die. He lives who has believed the truth; and he is in danger that he will die, for he is alive. Now that Christ has come 5 the world is created, the cities are bedecked, the dead are carried out. 6 When we were Hebrews, we were orphans. We had only our mother. But when we became Christians, we gained a father and mother. 7 Those who sow in winter reap in summer. The winter is the world; the summer is the other aeon. Let us sow in the world so that we may reap in the summer. On account of this it is seemly for us not to pray in the winter. That which comes out of the winter is the summer. But if someone reaps in the win­ ter, he really will not be reaping, but he will be tearing things out, 8 since this will not produce . . . not only will it [not] produce . . . but on the Sabbath [his field] is unfruitful. 9 Christ came to ransom some, but oth­ ers he saved, others he redeemed. Those who were strangers he ransomed and made them his, and he set them apart.


These he made as securities in his will. Not only when he appeared did he lay aside his life as he wished, but at the establishment of the world he laid aside his life. He came to take it when he wished to, because it had been set aside as a pledge. It came under the control of robbers, and it was held prisoner. But he saved it, and he ransomed the good ones and the evil ones who were in the world. 10 Light and darkness, life and death, the right and the left are each other’s brothers. They cannot separate from one another. Therefore, the good are not good nor are the evil evil, nor is life life, nor death death. On account of this, each one will dissolve into its beginning origin. But those who are exalted above the world cannot dissolve; they are eternal. 11 The names which are given to the worldly things contain a great occasion for error. For they twist our consideration from the right meaning to the wrong meaning. For whoever hears (the word) “God,” does not know the right meaning but the wrong meaning. It is the same way with (such words as) “the Father” and “the Son” and “the Holy Spirit” and “the life” and “the light” and “the resur­ rection” and “the Church” and all the other names. Folk do not know the right meaning; rather they know the wrong meaning [unless] they have come to know the right meaning . . . they are in the world . . . in the aeon they would never be used as names in the world, nor would they list them under worldly things. They have an end in the aeon. 12 There is only one name which one does not speak out in the world, the name which the Father gave to the Son. It is above everything. It is the name of the Father. For the Son will not become the Father, if he does not put on the name of the Father. Those who have this name

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