But if it is proper for him being man of the World having done this, very much more therefore the Ineffable with the First Mystery, these who are lord over the Universe are having the authority in everything to do that which they will, for them to forgive everyone who receiveth mystery?
Or otherwise indeed if a king to-day putteth vesture of king upon a soldier, and sendeth him unto other places, and he doeth [281 ] murders with sins which are grievous being worthy of the death, and they are not wont to be able to do anything evil to him because the vesture of the king put upon him, very much more therefore those who wear the mysteries of the vestures of the Ineffable with those of the First Mystery, these which are lord over all those of the Height with all those of the Depth.
After these (things) Jesus saw a woman having come to repent, he baptised her three times, and she did not do that which is worthy of the baptism.
And the Saviour wished to tempt Petros to see if he became merciful and forgiving according as he ordered unto them, said he toward Petros, Behold three times I baptised this soul, and in these (this, MS ) three times she did not that which is worthy of the mysteries of the Light.
Because of what therefore [281 ] doth she render useless also the body?
Now therefore Petros, perform the mystery of the Light, this which is wont to cut away the souls from the inheritance of the Light.
Perform that mystery, and cut away the soul of this woman from the inheritances of the Light.
These therefore having said them the Saviour he tempted to see whether he became merciful and forgiving.
These therefore having said them the Saviour, said he, Petros, My Lord, leave her this time also, that we may give to her the mysteries which are high, and whenever she should become profitable thou lettest her, she inherited the kingdom of the Light, but if she should not become profitable, thou cuttest her away from the kingdom of the Light.
These therefore having said them Petros, knew the Saviour that Petros became merciful 157 (like) his manner and forgiving.
All these therefore having happened, said he the Saviour [282 ] to his disciples, Understand ye all these words with the type of this woman?
Answered Maria, said she, My Lord, I understand the mysteries of the words which happened to this woman.
Concerning the words therefore which happened to her, which thou saidst unto us once in a parable, saying, A man had a fig-tree in his vineyard, but he came seeking after his fruit, and he found not any on it.
Said he to his gardener, Behold, three years I come, I seek after fruit in this fig-tree, and I find not any in it, cut it (down), therefore, because of what rendereth it useless also the ground.
But he answered, said he to him, My Lord, bear with it this year also, until I shall dig around it, and put dung to it.
But if it should send forth another year, thou lettest it (be), but if thou findest not any, thou cuttest it (down).
Behold [282 ] this, my Lord, is the explanation of the word.
Answered the Saviour, said he to Maria, Well (done) O spiritual (one) this is the word.
The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.
The passage explicitly states that the woman's body renders her useless for inheritance and that the soul must be cut away from the kingdom of the Light.
Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.
The text establishes a clear opposition between those who wear vestures of the Ineffable and those who do not, highlighting a fundamental ontological divide.
Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration.
The narrative concludes with a decision regarding the woman's fate—whether she inherits the kingdom or is cut away from it—mirroring a final verdict.
The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive.
The woman's soul is described as being cut away from the inheritance of the Light, implying a state of exile from the divine realm.
The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.
The text mentions that those who wear the vestures of the Ineffable inherit the kingdom of the Light.