This therefore is the explanation of the third repentance which said the Pistis Sophia hymning unto the Height.
It happened therefore, Jesus having heard Martha saying these words, said he, Well done, Martha, and fairly (said).
Added also [59 ] Jesus in the word, said he to his disciples, Added also the Pistis Sophia saying in the fourth Repentance, before that afflicted her the second time, for to take away all her 32 other light which is in her, even the power of face of lion with all the material emanations which (are) with her, these which the Self-willed sent unto the Chaos.
She said therefore this repentance thus, O Light unto which I trusted, hear my repentance and let my shout come in unto thy abode.
Turn not thy image of light away from me, but take heed unto me, whenever they should afflict me.
Hasten, deliver me at the time when I shall cry up unto thee.
[59 ] Because my time failed as a breath, and I became matter.
They took away my light from me.
And my power dried up.
I forgot my mystery this which I was wont to do at first.
From the shout of the fear with the power of the Self-willed my power failed in me—I became as a mere demon, dwelling in matter in which there is not light.
And I became as a counterfeit spirit, being in a material body in which there is not power of light.
And I became as a dekan, being over the air, alone.
Afflicted me greatly the emanations of the Self-willed, and had said in him(self) my partner.
Instead of the light which is in her, they filled her with Chaos.
I swallowed (down) the sweat [60 ] of my own matter and with the anguish of the tears of the matter (deleted in MS.
) of mine eyes, lest they should take away these also, those who afflict me.
All these (things), O Light, happened to me through thy precept and with thy commandment.
And thy precept is for me to become in these (things): thy precept brought me down, and I came down as a power of the Chaos.
And my power was benumbed in me.
But thou O Lord art Light unto age, and thou art wont to visit those who are afflicted at every time.
Now therefore, O Light, arise and seek after my power with the soul which is in me.
Completed was thy precept which thou orderedst unto me in my afflictions.
My time became for thee to seek after my power with my soul.
And this is the [60 ] time which thou orderedst to seek after me, because thy redeemers sought after the power which is in my soul: because completed was the number, and (the time) for them to deliver her matter also.
And then at that time all the Rulers of the material Aeons they will fear thy Light, and all the emanations of the thirteenth material Aeon they will fear the mystery of thy light, to cause the others to put on the purification of their light.
Because the Lord will seek after the power of your soul: he manifested his mystery, that he should look at the repentance of those who become in the Places below, and he did not forsake their repentance.
This therefore is that mystery [61 ] this which became type for the race which they are about to beget, and the race which 33 they are about to beget will hymn unto the Height: because the Light looked out the Height of his Light, he will look over all the matter to hear the groan of those who are bound, to let loose the power of the souls, those whose power they bound, for him to put his name in the soul and his mystery in the power.
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.
References to emanations flowing from the Self-willed and material Aeons imply a structured descent of divine power.
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 mentions 'Rulers' fearing the Lord's Light at the end of time.
The Gnostic myth of Wisdom's prolapse from the Pleroma — her unilateral desire or error producing the Demiurge and the entrapment of divine sparks in matter.
The narrative describes Sophia's prolapse from her original state into matter through affliction and loss of light.
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 vividly describes the soul's current state as 'afflicted', 'matter', and lacking light.
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 goal is for the Lord to put his name in the soul and his mystery in the power.