parts of the early Christian movement and since, or ideal and heavenly realities. The Gospel emphasizes the sacramental nature of the embrace between man and woman (or ideas represented by these as types) in the "nuptial chamber," which is an archetype of spiritual unity. Many of the sayings are identifiably related to other texts referred to by scholars as Gnostic, and often appear quite mysterious and enigmatic (these are from the translation by ): One saying in particular appears to identify the levels of initiation in gnosticism, although what exactly the bridal chamber represented in gnostic thought is a matter of debate: One possibility is that the bridal chamber refers symbolically to the relationship of trust and singular devotion that should exist between God (bridegroom) and humankind or believer (bride) – just as the marriage relationship (bedchamber) implies a devotion of husband and wife to each other that is expected to exclude all other parties. This symbolic meaning is found for example in the Parable of the Ten Virgins – , "Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom". Another interpretation of the Gospel of Philip supported by scholar Marvin W. Meyer, emphasizes Jesus as central focus of the text. Some quotations from the gospel could be inferred as placing Jesus in a central position: According to Meyer, without Jesus, the rituals and mysteries mentioned in this gospel would have no context. Furthermore this text seems to be related to others connected with the Valentinian Christian sect, who worshipped a Christ interpreted through "gnostic" ideas, and is often linked to what is sometimes thought to be Valentinius' own composition, the Gospel of Truth. The Gospel of Philip ends with its promise: Mary Magdalene Much of the Gospel of Philip is dedicated to a discussion of marriage as a sacred mystery, and two passages directly refer to Mary Magdalene and her close relationship with Jesus: In different places in the Gospel of Philip, Mary Magdalene is called Jesus's companion, partner or consort, using Coptic variants of the word koinōnos (κοινωνός), of Greek origin, or the word hōtre, of Egyptian origin. In this passage koinōnos is used. Koinōnos has a range of possible meanings: at root, it denotes a "person engaged in fellowship or sharing with someone or in something", but what exactly a koinōnos "can share with