Deliver me because of my enemies; for thou art (he) who knoweth my reproach with my shame and my disgrace: all those who afflict me (are) in thy presence.
My heart looked out for a reproach with wretchedness; I looked out for him who will grieve with me, I found him not, and he who will comfort me I discovered him not.
They gave gall for my food; they gave me to drink vinegar in my thirst.
Let their table become in their presence unto a snare with a trap and a recompense with a scandal; and bow (down) their back every time.
Pour upon them thy wrath and the anger of [52 ] thy wrath let it catch them.
Let their abode be made desert; and let there be not him who dwelleth in their abodes.
Because he whom thou smotest they pursued him; they added upon the pain of his wounds, they added unlawfulness upon their unlawfulnesses; and let them not come in unto thy righteousness; let them wipe them out of the book of those who live, and let them not write them with the righteous.
I am a poor (one) suffering also pains; the salvation of thy face, O God, is that which accepted me.
T shall bless the name of God in a song, and I shall exalt him in a blessing.
It will please God more than a new calf which putteth forth horn and hoof.
Let the poor [52 ] see and be glad.
Seek after God that your souls may live.
Because the Lord heard the poor (ones) and he despised not those who are in fetters of brass.
Let the heavens with the earth bless the Lord, the sea with all the (things) which (are) in it, because the Lord will deliver Sion; and they will build the cities of the Ioudaia and dwell there and inherit it.
The seed of his servants will possess it, and those who love his name will dwell in it.
It happened therefore, Mariham having finished these words unto Jesus in the midst of the disciples, said she to him, My Lord, this is the explanation (of the) mystery (in margin) of the repentance of the Pistis Sophia.
It happened therefore, Jesus having heard Mariham saying [53 ] these words, said he to her, Well (done) Mariham the happy, the Pleroma, or the all-blessed of Pleroma, this (woman) whom they will call happy in every generation.
Added also Jesus in the word, said he, Added also the Pistis Sophia she hymned in a second Repentance saying thus, O Light of the Lights I believed thee, leave me not in the darkness even unto the completion of my time, help me and deliver me through thy mysteries.
Incline thine ear unto me and 29 deliver me.
Let the power of thy light deliver me and take me away unto the Aeons which are on high; because thou art he who will deliver me and take me unto the Height [53 ] of thy Aeons.
Deliver me, O Light from this power of face of lion, and from the emanations of the Self-willed of the Gods.
Because thou, O Light, art he whose light I believed, and whose light I trusted indeed from at first.
And I believed him from the hour (in) which he emanated me, and thou indeed art he who caused them to emanate me, and I myself, I believed thy light from at first.
And having believed thee, were not mocking me the Rulers of the Ages saying, She ceased from her mystery?
Thou (art) he who will deliver me, and thou art my Saviour, and thou art my mystery, O Light.
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 text includes petitions for the Lord to hear the poor and deliver Sion with cities built for dwelling.
Disciplined inward attention — sitting, focused, or open-awareness practice — as a stand-alone term that umbrellas active_contemplation, inner_silence, and dhyana-style sitting.
The text includes a hymn of praise and contemplative prayer directed to the divine.
Eckhart's radical reading of Matthew 5:3 — the saint as one who wants nothing, knows nothing, and has nothing, having emptied even the will and the self with which to receive God; distinct from renunciation_of_wealth (material poverty).
The speaker identifies as a poor one suffering pains and seeks salvation through God's face.
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 passage explicitly describes the soul's current state as suffering pains and being in darkness without a companion to comfort.
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.
Mariham is called 'Pleroma' or 'all-blessed' and identified with the divine Light.