Roughly the second half of the revelation is a running commentary on Genesis 1 to 7, and it proceeds by contradiction. Where the Greek Bible is quoted, it is frequently quoted in order to be denied: the text says that it was not as Moses wrote, and then gives what it holds to be the case.
The consequences are systematic. The creator who says there is no god beside him is not the highest God but Yaldabaoth. The spirit moving over the waters is Sophia trying to repair her error. Adam is made by the rulers in imitation of an image they glimpsed above them and lies inert until the light is tricked out of Yaldabaoth and into him. Eve, rather than the cause of the fall, is the appearance of the awakening insight within Adam, and the instruction not to eat from the tree of knowledge is a command by an ignorant ruler to remain ignorant. The serpent that urges eating is treated variously in the different copies, but the eating itself is a gain rather than a loss. Noah is saved not by the ark but by hiding in a cloud of light, and the flood, in this telling, was an attempt to destroy humanity rather than to purify it.
The point of the exercise is not iconoclasm for its own sake. The reading is designed to explain how a world containing this much cruelty can also contain beings who recognise that it is cruel, and it answers by separating the maker of the world from the source of the recognition. Christians who rejected the book, and there were many from Irenaeus onwards, rejected it precisely there: it severs creation from redemption, and makes the God of Israel a subordinate who does not know his own place.