Pistis Sophia

After rising from the dead, Jesus spends eleven years teaching his disciples only as far as the Places of the First precept and First Mystery, the twenty-fourth mystery. He tells them he came from that First Mystery; the disciples think it is the head of the Universe. The text lists many things Jesus had not yet told them: the distributions of the great Invisible, the emanations of the Treasury, the Guardians, the Twin Saviour, the three Amens, the five Trees, seven Amens, five Helpers, the great Light, five Marks, and First precept. The disciples sit on the mountain of the Olives rejoicing, while Jesus sits apart. On the fifteenth of Tōbe a great light comes upon Jesus and he flies up to the Height. The powers of heaven quake for hours; angels hymn. At nine the next morning the heavens open and Jesus descends, shining with light of three degrees. He tells the frightened disciples, "Be confident, I am, fear not," then draws away his glory; they worship and ask where he went. Jesus says he went to the Places from which he came and will now speak openly without parable. He recounts that the First Mystery dispatched his vesture of light. He explains bringing twelve powers from the twelve Saviours into their mothers; coming as the likeness of Gabriel; sowing a power from the little Iao into Elisabet and placing Helias's soul for Iohannes the baptist; identifying Iohannes as Helias. He describes casting powers from Barbelo and Sabaoth into Maria. He rejoices that his vesture's time is fulfilled, and recounts finding a written mystery in it (zama zama ozza rakhama ozai). The light-beings summon him upward, dispatching his vesture and describing two further vestures containing the glory of all mysteries.

The archons urge the addressee to don the vesture and come to them, so they may place his two vestures upon him by the command of the First Mystery until the time defined by the Ineffable is fulfilled; they announce the time is fulfilled and that he will soon leave the World and receive his glory. Jesus recounts putting on the vesture, shining greatly, flying to the Height, and reaching the firmament's gate. The gates open, and the Rulers, Authorities, and Angels are disturbed, see the mystery of their name on the vesture, are loosened from their bonds, prostrate, and hymn the inward part, asking how the Lord of the Universe passed through them unknown. He proceeds through the first Sphere, the second Sphere (the Destiny), and the twelve Aeons, each shining forty-nine times more, with the Rulers similarly disturbed. The disturbance reaches the great invisible Forefather and the three Triple-powered-ones. Adamas the great Tyrant and the Tyrants war against the light and fall down. Jesus takes away a third of their powers, removes their Destiny and Sphere, and sets them turning six months left and six right, through Ieou. He says, "He who hath ear to hear let him hear." Mariham asks to speak, and Jesus praises her and permits her; she interprets his words through Esaias the prophet's words on Egypt. Jesus calls her the Pleroma of all Pleromas. Maria, Philippos also question him about magic, hour-setters, enquirers, and the altered paths; Jesus explains he altered them for the salvation of souls. Jesus describes Melkhisedek, the Receiver of Light, purifying powers, carrying light to the Treasury, and the Rulers swallowing their matter to avoid dissolution.

The Rulers of the Aeons, the Destiny, and the Sphere abide, eating the purgation of their matter, forbidden to make souls, remaining for two cycles. Jesus recounts coming up by command of the First Mystery into the midst of the Tyrants of the twelve Aeons, his vesture shining. The great Adamas and all Tyrants war against the light. Jesus alters their paths, courses, Destiny, and Sphere, makes them look Left six months and Right six months, confuses them, takes a third of their power, and shortens their orbits and times so the perfect number of souls may be completed; otherwise souls would perish. The disciples prostrate and worship. Jesus adds that the Rulers, Lords, Authorities, Angels, and Archangels saw the mystery of their name in his vesture and hymned; the Tyrants fell weak like dead men. Jesus binds the Aeons to their arrays, then ascends to the veils of the thirteenth Aeon and finds Pistis Sophia below it, grieving over the Self-willed's tribulations. She sees the mystery of her name in his light. Mariham asks how Sophia is not among the twenty-four emanations. Jesus explains Sophia looked up, desired the light of the veil, ceased her mystery, and was hated by the Rulers. The Self-willed Triple power emanated a lion-faced power and material emanations into the Chaos to waylay her. Sophia, mistaking the lion-faced power for the higher light, descends, is surrounded, and her light is swallowed; her matter becomes the Ruler Ialdabaoth. Afflicted, she cries her first repentance to the Light of the Lights, confessing her error and asking vengeance on the emanations. Jesus names this her first repentance. Maria comes forward, saying David prophesied it in the sixty-eighth psalm, and recites it.

A psalm-form prayer asks for deliverance from enemies, recalling reproach, shame, gall for food and vinegar in thirst, and calls curses upon them—their table a snare, wrath poured out, their abode made desert, their names blotted from the book of the living; then it blesses God, bids the poor be glad, and declares the Lord will deliver Sion and rebuild the cities of Ioudaia. Mariham finishes these words to Jesus and states this is the explanation of the repentance of the Pistis Sophia. Jesus praises Mariham. Jesus then recites the Pistis Sophia's second Repentance, a plea to the Light against the Self-willed and its emanations. Petros complains that Mariham speaks too often; Jesus invites Petros, who gives the explanation through David's seventieth psalm. Jesus praises Petros and promises the disciples the mysteries. Jesus recites the third Repentance; Martha prostrates, asks to speak, and explains it through the sixty-ninth psalm. Jesus praises Martha. Jesus recites the fourth Repentance, describing Sophia's affliction and becoming as demon, counterfeit spirit, and dekan; Iohannes worships and explains it through the hundred and first psalm. Jesus praises Iohannes the Virgin. Jesus recites the fifth Repentance, spoken by Sophia in the Chaos. Philippos springs up, sets down the book he writes in, and protests he is not allowed to speak. Jesus names Philippos, Thomas, and Maththaios as the three appointed to write. Mariham interprets this through Mōysēs's saying about witnesses; Jesus praises her, then bids Philippos give the fifth explanation, afterward returning to writing.

Philippos asks to give the explanation of the fifth repentance, citing David's eighty-seventh psalm, and states this is the fifth repentance the Pistis Sophia spoke while afflicted in the Chaos. Jesus praises Philippos and instructs him to sit and write his part; Philippos sits and writes. Jesus then recounts the Pistis Sophia's sixth repentance, spoken as she came down into darkness, and asks the disciples whether they understand. Andreas comes forward with the explanation, citing David's hundred-and-twenty-ninth psalm. Jesus commends Andreas, promises to fill the disciples with all mysteries and knowledge, and speaks of dissolving the Confusion, judging the tyrant Gods, and the discerning fire consuming them. Maria answers, referencing Jesus' words about sitting on a power of light in judgment, citing David's psalm about God judging the gods; Jesus commends her. Jesus narrates that the Pistis Sophia turned to the Height, saw the Rulers of the twelve Aeons mocking her, and spoke the seventh repentance. Thomas comes forward, declaring himself sober and bearing with his brothers, giving the explanation via David's twenty-fourth psalm; Jesus commends him and promises to fill them with light. Jesus explains he brought her, without command, to a wider place in the Chaos; the emanations of the Self-willed ceased oppressing her, then resumed, prompting the eighth repentance, which mentions the power of face of lion. Maththaios comes forward citing David's thirtieth psalm; Jesus commends him and speaks of the twelve powers and twelve Saviours. Maria cites Jesus' parable of the twelve thrones judging the twelve tribes of Israel; Jesus commends her. Jesus then recounts the ninth repentance, in which the Pistis Sophia calls on Ieou, the angel, to smite her oppressors and send them into the darkness.

The Pistis Sophia continues her lament, describing how the power of face of lion ensnared her though she did evil to none, and appeals to the Light to take away the lion-faced power's light and the Self-willed's thought. She declares only the Light delivers her, recounts being falsely accused of knowing the mystery of the Light of the Height, being compelled and made lightless, and being surrounded and oppressed by the emanations of the Self-willed. She asks how long the Light bears with them, prays her enemies not rejoice, and longs for the thirteenth Aeon, the Place of righteousness, invoking Ieou the angel. Jesus asks for the explanation. Iakobos comes forward, kisses Jesus' breast, and cites David's thirty-fourth psalm as the ninth repentance. Jesus praises him and promises the disciples will be first in the kingdom. Mariham recalls "the last shall be first"; Jesus commends her. Jesus recounts that after the ninth repentance the lion-faced power oppressed Sophia again; the First Mystery dispatched him to bring her from Chaos. Sophia says the tenth Repentance; Petros gives its explanation from the hundred-nineteenth psalm. Jesus approves. Sophia says the eleventh Repentance; Salome explains it via the fifty-first psalm; Jesus commends her. Jesus draws near enlightening; the lion-faced power cries to the Self-willed, who looks down angrily. Sophia says the twelfth Repentance against the Self-willed and his emanations, asking that their light and names be taken away and blotted out. Andreas gives its explanation from the hundred-eighth psalm, invoking curses upon the sinner.

The span opens with the close of the twelfth repentance, spoken by the Pistis Sophia in the Chaos, pleading for mercy. Jesus tells his disciples the Sophia cried up, confessing she transgressed in the twelve Aeons and offered twelve Repentances, then adds a thirteenth Repentance hymning the Light and asking deliverance, baptisms, and forgiveness, naming her transgression the power of the face of a lion. Martha comes forward and explains her words through David's fiftieth psalm; Jesus praises her. Jesus recounts sending a power of light from himself into the Chaos; the emanations of the Self-willed persecute the Sophia again, and she hymns for them to fall below into darkness. Salome explains through Solomon; Jesus praises her. Jesus tells how the power made a crown of light on her head, purging her evil matter, and the Sophia's true light hymns to the crown. Maria the mother of Jesus explains through Solomon's nineteenth ode; Jesus calls her happy. Jesus describes two powers of Light meeting and forming an effluence. Mariham explains through David's eighty-fourth psalm; Jesus praises her. Maria the mother recounts a spirit resembling Jesus coming to her house, bound to the bed, then embracing Jesus so they became one, and explains the psalm; Jesus praises her. The other Maria explains through Jesus's baptism by Iohannes and Sabaoth the good. Maria the mother speaks again, invoking Elisabet and Gabriel. An interlude lists names and letters with interpretations. In the Second Tome, Iohannes explains the words through Sabaoth and the Barbelo, and the First Mystery praises him, then begins recounting the power sent to deliver the Sophia.

The First Mystery relates that his power and the soul taken from Sabaoth the good became one effluence of light; he called Gabriel and Mikhael, gave them the effluence, and sent them into the Chaos to help the Pistis Sophia and recover her lights from the emanations of the Self-willed. The emanations fear the light; Gabriel and Mikhael restore her lights, taking none for themselves, and the effluence returns. The First Mystery asks whether the disciples understand. Petros comes forward and cites the Odes of Solomon about an effluence becoming a wide river, interpreting each phrase in relation to these events. The First Mystery praises Petros. He continues: the emanations, angry, cry to the Self-willed, who dispatches another power of light from the thirteenth Aeon like a flying arrow. Emanations take serpent, basilisk-with-seven-heads, and dragon forms, with the lion-faced power, and oppress her in the lower Chaos. Adamas the tyrant, angry because she wished to reach the Light of the Lights, sends his power to thrust her down. She hymns, "O Light thou art he who helped me." The First Mystery sends Gabriel and Mikhael with great effluences to carry her on their hands; the emanations fear and release her, and the effluence becomes a crown. The First Mystery descends, takes the light from the lion-faced power, brings her out, and she tramples the serpent, basilisk, lion, and dragon; he stands on the seven-headed basilisk and destroys its matter. He asks whether the disciples understood. Iakkobos comes forward and cites David's ninetieth psalm, reciting it and interpreting each phrase in relation to the Pistis Sophia's deliverance.

The word spoken by David—that sight will be filled with enemies and the recompense of sinners seen—is explained as the Pistis Sophia's enemies, the emanations of the Self-willed, falling upon one another; the First Mystery took away the power of light in the lion-faced power and held the emanations in Chaos. Further words of David are applied: the place of refuge, angels guarding, Gabriel and Mikhael steering the Pistis Sophia through the Chaos, and trampling upon serpent, basilisk, lion, and dragon. The First Mystery commends Iakkobos the beloved. The First Mystery then recounts the Pistis Sophia's cry of deliverance from the Chaos. Thomas comes forward, is commanded to explain, and interprets by an Ode of Solomon; the First Mystery commends Thomas the happy. A second hymn of the Pistis Sophia follows. Mathaios comes forward and explains through an Ode of Solomon, matching each phrase to her words, including the striking of the seven-headed serpent; the First Mystery commends Mathaios the beloved. The Pistis Sophia adds further praise. Maria comes forward, saying she fears Petros because he threatens her and hates their sex; the First Mystery declares none filled with the spirit of light can be prevented, and Maria explains through David; she is commended as Maria the happy. More of the hymn follows. Martha comes forward and explains through David; she is commended. The First Mystery then relates further words of the Pistis Sophia's hymn, praising the Light who forgives transgression, delivers from the oppressions of the emanations of the Self-willed, and gives a crown of light.

The Pistis Sophia's hymn concludes with words about being filled with light and her beginning becoming new as an Invisible of the Height. The First Mystery finishes these words to the disciples and asks who understands their explanation to come forward. Maria comes forward, saying the power of light prophesied these words through David: "My soul, bless the Lord," describing forgiveness, healing, redemption, and renewal of youth as an eagle, which she explains as the Sophia becoming light as the Invisibles of the Height. The First Mystery praises Maria. The First Mystery tells the disciples he took the Pistis Sophia to a Place below the thirteenth Aeon, gave her a new mystery and hymn of light, and left her there until he comes for her. He recounts her hymn of belief. Andreas comes forward and cites David's prophecy ("In patience I had patience with the Lord"). The First Mystery praises Andreas. The First Mystery recounts the Pistis Sophia fearing the Adamas and Self-willed would oppress her, and his answer that he cannot yet take their light but will seal their Places until three times are fulfilled. He explains the sign of the three times: the opening of the gate of the Treasury. He describes her future authority and the Adamas oppressing her, promising to help. Jesus, sitting on the mountain of Olives, recounts the Adamas looking down, remembering Sophia, and emanating darkness to persecute her. Sophia hymns for deliverance. Iakkobos cites David's seventh psalm; the First Mystery praises him. Sophia turns to the persecuting Rulers, warning them. Martha explains, citing the seventh psalm; the First Mystery praises her. Jesus recounts bringing Sophia to the thirteenth Aeon among the twenty-four Invisibles, where she hymns thanks. Philippos comes forward, citing the hundred and sixth psalm.

Those who sit in darkness and shadow of death, bound in poverty and iron, cry to the Lord in distress; he delivers them, bursts their bonds, breaks gates of brass and bars of iron, and heals them. Philippos states this is the explanation of the hymn the Sophia said, matching David's words about the Lord's mercy to Sophia's words to the Light who is Saviour and redeemer, and her words about being delivered from the hand of the Rulers her enemies. He notes the Sophia sang among the twenty-four Invisibles. Jesus praises Philippos. Mariham then worships at Jesus' feet, recalls his saying "Seek that ye may find," and asks who can answer their questions except him. Jesus tells Maria to seek and rejoice. Maria asks about the nature and light of the twenty-four Invisibles. Jesus says nothing in the world compares to them; each Invisible exceeds heaven, and their light exceeds the sun's; the Virgin of the Light's place shines beyond them. He promises to take the disciples through the Places of the Height, where each region will make the prior seem darkness and a speck of dust. Maria springs up again; Jesus tells her to seek boldly. She asks whether men who receive the mysteries become preferable to the emanations of the Treasury. Jesus answers concerning the Consummation of the Aeon, describing the twelve Saviours, the seven Voices, five Trees, three Amens, Twin-saviours, nine Guards, Ieou, Melkhisedek, Sabaoth, and the Virgin of the Light, and their ranks and kingships. He explains the souls receiving mysteries will precede the Rulers who repented into the Inheritances of the Light. Maria then cites "The first will be last." The Saviour wonders greatly, because she had become pure spirit.

Jesus commends the pure spiritual Maria, explaining the word. He then speaks to his disciples about the glory of those of the Height, saying that when he takes them to the last Helper surrounding the Treasury of the Light, the Inheritance will appear only the size of a city; the Helpers above have no likeness or comparable size in this World. Maria the Magdalene comes forward, asking Jesus not to be angry at her frequent questioning, since her brothers preach to mankind for repentance and deliverance. Jesus, in great mercy, invites her to seek. Maria rejoices and asks whether the second Helper is greater than the first; Jesus answers that it is immeasurably greater, more distant, and more shining, and likewise the third, fourth, and fifth. Maria asks in what type those who receive the mystery of the Light become; Jesus answers that each remains in the array matching the mystery received, citing "where your heart is, there your treasure." Iohannes then comes forward, is granted permission, and asks about remaining in place; Jesus explains the authorities attached to receiving various mysteries—the First precept, twenty-fourth Mystery, First Mystery, the first, second, and third Triple spirits, and the absolute Mystery of the First Mystery, which permits movement throughout all Inheritances of the Light and reigning at the dissolution. Jesus describes the Mystery of the Ineffable, "that one which is I," reciting a long series of things it knows—why the Darkness and Light became, and paired opposites of conduct and cosmology. The disciples rejoice. Jesus continues listing what the Mystery knows: materials, waters, seas, weather, stars, firmament, Rulers, Aeons, angels, and beings up to the Confusion. He tells his disciples to be sober, as he will speak of the whole Place of truth of the Ineffable.

The disciples, having heard Jesus's words, draw back and fall silent. Maria the Magdalene comes forward, prostrates at Jesus's feet, weeps, and asks for mercy, noting her brothers heard yet were silent; she asks who in the World can understand the Mystery of the Ineffable. Jesus, perceiving the disciples' silence, encourages them not to grieve, declaring that Mystery belongs to them and to everyone who renounces all the World, its matter, evil thoughts, and cares. He states the Mystery is easier and lighter than all Mysteries of the kingdom of the Light, recalling his earlier saying about giving rest to those under burden. Jesus announces he will speak the Distribution of the Universe, then delivers a long series describing what "that Mystery" knows: why the five Helpers, the great Light of the Lights, the First precept, the great Light of the Marks of Light, the First Mystery, the twelve Immoveable, the Unshakeable, the Inconceivable, the Undesignated, the Unrevealed, the Most profound, the Unspeakable, the Incorruptible, the Boundless, the Uncontainable, the hymners, the Triple spirits, the five Trees, and the Pre-Uncontainable despoiled themselves and proceeded out of the Fatherless ones. He declares the Mystery of the Ineffable is one word. He describes how a soul receiving this Mystery becomes light, frightens and weakens the Receivers, flies to the Height unhindered, and joins the Ineffable's members. Such a man excels all Angels, Archangels, Tyrants, Lords, Gods, powers, Forefathers, and the Treasury, becoming fellow-King with Jesus. He names Maria the Magdalene and Iohannes the Virgin as excelling his disciples. Maria asks whether the Mystery's word and the knowledge of the Universe are one; the Saviour affirms both. She asks about inheriting the kingdom; the Saviour answers each inherits to the Place of the mystery received.

Jesus states that each will remain in his Place in the Light of his kingdom, holding authority over the array below but not above. He describes the glory of those who receive the mystery of the First Mystery: at death the Receivers of the Contentious bring the soul from the body, the soul becomes an overflow of light before which the Receivers fear, and it passes through all Places to reign over the Places of the Saviours, according to which of the twelve mysteries it received. Those receiving one Mystery of the Ineffable surpass these. Maria the Magdalene kisses Jesus' feet and asks how the First Mystery has twelve mysteries while the Ineffable has one. Jesus explains the one mystery performs three and five mysteries of differing types, and describes the effects of the first, second, and third mysteries, including the Virgin of the Light sealing souls and casting them into righteous bodies. He ranks the five, three, and one mysteries of the Ineffable, and the three Spaces. He speaks of the dissolution of the Universe and reigning a thousand years of Light. Maria asks the length of a year of Light; Jesus answers a day is a thousand years, and describes the reigning order of those receiving mysteries. He mentions the two books of Ieou written by Enokh from the Tree of Knowledge and Tree of Life in the paradise of Adam. Andreas comes forward asking how men pass through the firmaments and Rulers. The Saviour's spirit stirs and he rebukes the disciples, declaring all are from the same lump and are dregs, purified only through the mysteries; he commands preaching renunciation and seeking. He promises Andreas and his brothers will become Kings. The disciples prostrate, weep, and beg forgiveness for Andreas's ignorance; the Saviour forgives, sent by the First Mystery to forgive sins.

The interposed fragment describes those worthy of the Mysteries of the Ineffable becoming its Members, each according to his honour—head, eye, ear—many members but one body, spoken in comparison. The speaker declares himself the Treasury of them all, distinguishing those who found the words of the second Space (the Middle) and the third Space (the inward), who become equal with the First One. Jesus continues, instructing his disciples that when he goes to the Light they should preach renunciation of the World. He gives a long series: "Say unto them, Renounce" murmuring, listening, litigiousness, calumny, false witness, boasting, gluttony, garrulity, evil wiles, robberies, wickednesses, anger, curse, blasphemy, thieving, slander, fighting, ignorance, adultery, murder, witchcraft and more—each paired with deliverance from punishments of the face of a dog, Ariel, Amente, Ialtabaoth, the dragon, and the Darkness which is outer. He pronounces woes on teachers of error and those forsaking the First Mystery. He then lists virtues—love of man, meekness, peace, mercy, alms, ministering to the poor and sick, love of God—by which men receive the mysteries and go to the Height. He orders that mysteries be given even to repentant sinners. Maria asks about a righteous man without mysteries; the Saviour describes his soul's journey through Chaos to the Virgin of the Light, who seals it and returns it to a good body. Iohannes asks about forgiving a repeatedly sinning brother; the Saviour says forgive a multitude of times, recalling the seventy-times-seven parable, and describes progression through the mysteries of first and second Spaces, and final refusal. Iohannes then asks whether a great repentant sinner may receive second- or third-Space mysteries directly.

The Saviour answers Iohannes among the disciples: when a man is known to have renounced the World without guile, give him mysteries of the second and third Space according to worthiness; hiding them is an offence. If given and he sins, continue to a third time; if he sins again, stop, for the three mysteries witness against him. Such a soul is not returned to the World but dwells in the mouth of the outer dragon of Darkness, becoming petrified, consumed by cold and fire. If he repents, only the First Mystery and the Ineffable forgive. Iohannes asks about hypocrites in cities; the Saviour says give a mystery, and if unworthy, cry to the first mystery of the First Mystery to return it and make them alien, shaking dust from feet, citing the "peace to you" parable. Maria kisses his feet and asks about a good brother's sinful kinsman who died; the Saviour prescribes the third mystery of the Ineffable to bring the soul to the Virgin of the Light, who seals and casts it into a righteous body. Maria asks about escaping reckoned deaths; whoever completes the first mystery becomes light and flies to the Height. She asks about mysteries for poverty, sickness; whoever completes the mystery of raising the dead cures all and obtains anything instantly. The disciples cry that he distracted their souls. The Saviour instructs preaching, warning of error, and withholding the raising-the-dead mystery until faith is established. He explains to Maria how the counterfeit spirit compels sin from childhood, and describes the soul's death, punishment through Chaos, the Rulers of the Middle, Ieou, and the Virgin of the Light. He adds how good souls loose their seals to become light, and how first-Space souls who sinned again loosen their bonds.

The text describes the soul saying the mystery of the loosening of the seals, whereupon the counterfeit spirit ceases against her; the Receiver and mysteries snatch that soul from the Contentious Receiver. The Receivers of the Light become a wing of light. They take her by the road of the Rulers of the Middle, who meet her in great fear; the soul says the mystery of their defence, dismisses them to their Fate, and gives the counterfeit spirit to the Rulers. The Receivers fly her through the Aeons to the Virgin of the Light and seven Virgins, who prove, seal, baptise, and give chrism. They deliver her to Sabaoth the good, called The Father, then to Melkhisedek, and into the Treasury of the Light, to the Place of her inheritance. Jesus asks the disciples if they understand. Maria states four meanings, tying his words to the stater image ("Give that of the King to the King"), to Paulos's words on tribute and honour, to "the enemies of the man are his domestics," and to reconciling with one's enemy on the road. Jesus commends her. Maria asks how baptisms forgive sin; the Saviour explains the Contentious Ministers convict sinners in the Chaoses, the counterfeit spirit seals sins upon the soul, and the mysteries of the baptisms become a fire burning sins and separating the counterfeit spirit and Fate from the soul and power. Maria connects this to "I came to cast fire upon the earth" and the division of five in one house. The Saviour explains the mysteries of the three Spaces, the First Mystery, and the Ineffable forgive sins. He states one receiving the First Mystery who transgresses and repents twelve times is forgiven, but not beyond; one dying unretrepentant dwells in the mouth of the dragon of outer Darkness and is petrified.

Maria asks the Saviour how often those who receive the mysteries of the Ineffable, then transgress and repent while living, are forgiven; he answers they are forgiven every time. She asks about those who die unrepentant; he says their judgment is worst, they are cast into the outer Darkness and made without existence, even new souls. The Saviour asks if the disciples understand; Maria affirms and cites the saying about insipid salt. He praises her. Maria asks about those holding the First Mystery who sin by compulsion of Destiny and repent; he says they are forgiven every time, but if they die unrepentant their place is the mouth of the dragon in the outer Darkness. Maria cites the parable of the thief and the householder. The Saviour instructs preaching against sin, and gives analogies of a king forgiving criminals and clothing a soldier in royal vesture. Jesus baptizes a woman three times; she proves unworthy, and he tests Petros by ordering him to cut her soul from the Light; Petros pleads mercy, and the Saviour recognizes his mercy. Maria cites the fig-tree parable. Maria asks whether a lapsed initiate may repeat his mystery; the Saviour says only higher mysteries, ultimately the First Mystery and Ineffable, can forgive. He addresses those in the second and third Spaces, and states that one who knew the Godhead and sinned suffers worse than an ignorant sinner. Maria cites the parable of the servant. The Saviour warns souls not to delay receiving the mysteries, describing the shutting of the gate of Light and the rejection of latecomers. Maria asks about the outer Darkness; Jesus describes it as a great dragon with twelve chambers, naming their Rulers and animal faces, the guarding Angels set by Ieou, and the souls taken in through the dragon's tail.

The Saviour describes the manner of the Darkness which is outer, the dragon. Maria states its punishment is cruel beyond all judgments. The Saviour answers that souls taken there are numbed with cold, hails, and fire, and at the dissolution of the World are wasted away without existence unto age. Maria pronounces woe to sinners and asks about fires; the Saviour ranks them: Amente's fire nine times hotter than mankind's, the great Chaos nine times above Amente, the Rulers of the Middle nine times above Chaos, and the dragon seventy times above these. The disciples weep. Mariham prostrates and asks to inquire; the Saviour permits questioning without parable. Maria asks how to deliver an impious kinsman from the dragon; the Saviour prescribes the mystery of the Ineffable, whereby the soul is removed, sealed by the Virgin of the Light or the seven Virgins, and placed in a body or the Light. He explains the dragon vomits the soul and the Receiver of Melkhisedek carries her off. Mariham asks about beams of light; the Saviour answers. Maria asks about a negligent man who failed to pray the prayer cleansing the wickedness of meats and was taken into the dragon; the Saviour grants the mystery of one of the twelve names of the dragon's chambers, whereby saying the name shakes the dragon and the Ruler casts the soul out to Ieou, the first man. Maria cites the parable of the mammon of unrighteousness; the Saviour approves. Maria asks whether the dragon enters the World; the Saviour explains the sun and darkness. Maria asks who compels sin; the Saviour names the Rulers of the Destiny, describing the cup of forgetfulness, the counterfeit spirit, souls made from sweat, tears, or breath, and the power cast by the last Helper.

The Saviour promises to reveal the names of the counterfeit spirit, the Fate, the bonds, the Dekans, and the types of all souls in the Distribution of the Universe. He explains that the five great Rulers, with the Rulers of the sun and moon disks, breathe a portion of his power into the soul, and bind the counterfeit spirit onto her with seals to compel her to sin; he brought mysteries to loosen these bonds. He recalls his saying about forsaking father and mother. Salome objects, citing the Law of Moyses. Maria Magdalene, her power boiling, asks and is commanded to explain; she tells Salome the Law spoke of the power from the Saviour, not soul, body, or counterfeit spirit. Salome assents. The Saviour, calling Maria happy, describes how the Rulers seal the counterfeit spirit and instruct it concerning the soul leaving the body. He describes the 365 Ministers placing power, soul, and counterfeit spirit into bodies, the Rulers of the Middle and the Fate (Moira), conception over forty then thirty then seventy days, sealings on the body, and states, "I am that Mystery." He describes the child's birth and the Fate compelling death. Maria asks whether all reckoned by Destiny happens; the Saviour affirms it. He speaks of the keys of mysteries, loosing and binding, "Seek and find," and Iohannes the baptist's prophecy. Maria asks how to know error; he answers with the money-changers and testing words against the winds and heavens, and mentions the Book of Ieou written by Enokh, guarded by Kalapatauroth. Maria asks about sinless men (one in thousand), whether souls went to the Light before him (none did), and prophets (none; Helias turned into Iohannes; Abraham, Isaak, Iakob placed with Iabraoth). Maria affirms their happiness and that he brought the keys.

After the crucifixion Jesus rises on the third day, gathers his disciples, who pray for compassion, having forsaken father and mother to follow him. Jesus stands at the water of the Ocean and invokes his Father with vowels and names. The disciples take positions: Thomas, Andreas, Iakobos, and Simon the Kananites to the west; Philippos and Bartholomaios to the south; the rest and the women behind him. At the altar Jesus cries "iao," gives its interpretation, then utters "Iaphtha" and further names, asking his Father to hear him concerning his disciples. Naming himself Aberamentho, he commands the mysteries and Rulers to withdraw to the right. The heavens, Aeons, and Sphere run westward; the sun's disk appears as a dragon, the moon as a ship. Jesus and the disciples remain in the aery Place of the road of the Middle below the Sphere. Jesus explains how Ieou bound the Rulers, how Iabraoth believed while Sabaoth the Adamas did not, and names five Rulers (Kronos, Ares, Hermes, Aphrodite, Zeus) with their incorruptible names. Mariham asks about the roads of the Middle and how souls are seized. Jesus describes Ieou and Zorokothora Melkhisedek purifying the lights, then names the five Rulers of the road of the Middle: Paraplex, Ariuth the Ethiopian-woman, Hecate the three-faced, the Assessor of Typhon, and Iakhthanabas, each with their demons, sins caused, years of punishment, and the Ruler who looks down to dissolve their places and cast souls back to the Sphere. The disciples beg compassion. Jesus promises to make them lords and give the keys of the kingdom, then hymns the great name, blesses the disciples, breathes into their eyes, and tells them to look up.

The disciples lift their eyes and see a great light; Jesus, who is Aberamentho, tells them to look and they report seeing fire, water, wine, and blood. Jesus explains he brought these into the world: water and fire from the Treasury of the Light, wine and blood from the Place of the Barbelos; his Father sent the spirit as a dove. He connects this to his sayings about casting fire, the Samaritan woman, the cup, and the spear in his side. He commands the powers of the Left to their places and remains on the mountain of Galilaia. When the disciples pray for forgiveness, Jesus promises to purify them and give the mystery of forgiving and binding. He prepares an Oblation with wine-jars, cups, cakes, and linen-clad disciples, cries out invocations of names to the forgivers, and a sign occurs; he declares their sins forgiven and names this the baptism of the First Oblation. The disciples ask about baptisms of Fire, Spirit, and anointing; Jesus speaks of the mystery of the Seven Voices, the forty-nine powers, and the Name. The disciples weep. (Leaves and pages are wanting.) The text resumes describing punishments of souls: the curser, then—at Mariham's asking—the slanderer; Salome asks about the murderer; Petros asks the women to yield to the men, then asks about the thief; Andreas asks about the proud despiser; Thomas about the blasphemer; Bartholomaios about the man who sleeps with a male. Each undergoes punishments by Receivers, Ialdabaoth's demons, the road of the Middle, and the Virgin of the Light, with Ialouham giving the cup of forgetfulness. Thomas raises those eating sperma and menstruum; Jesus, angry, condemns them to outer Darkness. Iohannes asks about a good man lacking mysteries; Jesus describes gentle treatment by the Receivers of Bainkhoookh.

She delivers the righteous soul to her Receivers and casts her to the Aeons of the Sphere for purifying in water. Ialouham gives the cup of forgetfulness; a Receiver of little Sabaoth gives a cup of watchfulness, and the soul is cast into a body seeking the mysteries of the Light. Mariham asks about a sinner's punishments; Jesus answers. Iohannes asks about a sinner who finds the mysteries; Jesus answers. Jesus describes Kronos, Ares, Zeus, Aphrodite before the Virgin of the Light. The disciples weep and beg mercy. The text is fragmentary here; the disciples preach the evangel.