My mouth was full of glory, that I should say the mystery of thy [54 ] greatness at every time.
Now therefore, O Light, leave me not in the Chaos for the completion of all my time.
Leave me not behind thee O Light, because they took away all my power of light in me, and surrounded me all the emanations of the Self-willed.
They wished to take away all my light in me for ever, and they watched my power, saying to one another at once, that the light forsook me, Lay hold on her and, let us take away all the light which is in her.
Because of this therefore, O Light, cease not from me: turn thee, O Light, and deliver me from the unmerciful (ones).
Let them fall and be powerless, these who wish to take away my power.
Let them wrap them up in the darkness, and become in [54 ] powerlessness, these who wish to take away my power of light in me.
This therefore is the second Repentance which said the Pistis Sophia hymning up unto the Light.
It happened therefore, Jesus having finished saying these words unto his disciples, said he, Understand ye in what manner I am speaking with you.
Sprang up Petros, said he to Jesus, My Lord, we are not able to bear with this woman, saying instead of us; and she let not any of us speak, but she is speaking many times.
Answered Jesus, said he to his disciples, He in whom the power of his spirit will bubble up in him to cause him to understand that which I say, let him come forward and speak.
[55 ] Nevertheless therefore, thou Petros I see thy power in thee understanding the explanation of the mystery of the repentance, which said the Pistis Sophia.
Now therefore thou Petros, say the meaning of her repentance in the midst of thy brothers.
But answered Petros, said he to Jesus, O Lord hear, that I may say the meaning of her repentance about which 30 prophesied thy power once by David the prophet, saying her repentance in the seventieth psalm, O Lord my God I trusted unto thee.
Let me not be ashamed for ever.
Save me in thy righteousness and deliver me.
Incline thy ear unto me and save [55 ] me.
Become to me unto a God of trust, and unto a Place firm unto the salvation, because thou art my firmness and my place of refuge: my God save me from the hand of the sinner, and out of the hand of the law-breaker with the impious.
Because thou art the lord of my patience, O Lord thou art my hope from my youth; I leaned upon thee from the belly; thou, thou broughtest me out of the belly of my mother.
My remembrance in thee will be at every time.
I became as the fools to many.
Thou art my helper and my firmness.
Thou art my Saviour, O Lord.
My mouth was filled with blessing, that I should bless the glory of thy greatness all the day long.
Cast me not away unto a time of old age, in the failing of my soul; [56 ] forsake me not.
Because mine enemies say evil against me, and those who watch for my soul, they took counsel against my soul, saying together, The God forsook him, run and catch him, because there is not he who will deliver him.
O God take heed unto my help.
Let them be ashamed and fail, those who slander my soul.
Let them wrap them in shame with ignominy, those who seek after evil (things) against me.
This therefore is the explanation of the second repentance which said the Pistis Sophia.
Eckhart's signature doctrine that the Father eternally begets the Son in the ground of the soul; the human interior as the actual site of the divine generative act, distinct from inner_light's static indwelling.
The text states 'My mouth was full of glory' and 'My mouth was filled with blessing', indicating divine generative presence within the human.
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
The passage references 'emanations of the Self-willed' and the surrounding of the speaker by these forces.
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 a command for the enemies to fall and be powerless, indicating a final judgment over wickedness.
The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.
The passage repeatedly emphasizes the speaker's internal possession of light ('My mouth was full of glory', 'power of light in me') that must be preserved.
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 text describes being taken away from the Light and surrounded by emanations that took away all power of light in me.
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 speaker asks to become 'unto a God of trust' and be delivered from the hand of the sinner.