Thou hatedst those who keep that which is vain without cause; but I, I trusted, I shall be glad about the Lord, and I shall be delighted over thy mercy: because thou lookedst upon my humility and thou savedst my soul out of the necessities, and thou shutest not me up in the hands of the darkness, thou madest stand my feet in a [81 ] wide place: have mercy on me, O Lord, because I am afflicted.
Mine eyes were disturbed in the anger, and my soul with my belly.
Because my years failed in pain of heart, and my life failed in groanings.
My power was weakened in poverty, and were disturbed my bones.
I became for reproach to all my enemies, and those who are near unto me.
I became for fear to those who know me.
And those who see me they ran away from me.
They forgot me as a corpse in their heart, and I was as a vessel which perished.
Because I heard the contempt of multitudes surrounding me round about me, in their gathering upon me together.
They counselled to take away my soul from me.
But I trusted unto thee, O Lord.
I said, Thou art my God [81 ] my lot is being in thy hands.
Deliver me from the hand of mine enemies and save me from those who persecute me.
Manifest thy face upon thy servant, and save me in thy mercy, O Lord.
Let me not be ashamed because I cried up unto thee, let them be ashamed, the impious (ones), and (let) them turn them unto Amente.
Let be silenced the lips of guile, those who utter unlawfulness at the just in pride with contempt.
But Jesus having heard these words, said he, Fairly (said) Maththaios.
Now therefore, Amen I say to you, Whenever should be completed the perfect number, and the Universe be caught up, I shall sit in the Treasury of the Light, and ye also ye will sit upon twelve powers of light until we shall [82 ] restore all the arrays of the twelve Saviours unto the Place of the inheritance of each of them.
But these having said them, said he, Understand ye what I am saying?
Came forward Maria, said she, O Lord, because of this 45 indeed thou saidst unto us once in a parable, Ye, ye were patient with me in the temptations, I shall establish with you a kingdom according as my Father established with me, that ye should eat and drink upon my table in my kingdom, and ye, ye will sit upon twelve thrones and judge the twelve tribes of the Israel.
Said he to her, Well (done) Maria.
Added also Jesus, said he to his disciples [82 ].
It happened therefore also after these (things), having oppressed the Pistis Sophia in the Chaos, the emanations of the Self-willed, she said the ninth Repentance, saying, O Light, Smite those who took away my power from me, and take away the power of those who took away mine from me, because I am thy power with thy light.
Come and deliver me.
Let a great darkness cover over those who oppress me.
Say to my power, I am he who will deliver thee.
Let them be diminished of their power, all these who wish to take away my light from me altogether.
Let them turn them unto the Chaos, and let them be powerless, those who wish to take away my light from me altogether.
Let their power become as dust, and let smite them Ieou thy [83 ] angel; and whenever they should set out to come unto the Height, let darkness catch them, and let them slide down, and let them turn them unto the Chaos.
And let persecute them Ieou thy angel, and send them unto the darkness below.
Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.
God actively intervenes to save the soul from necessity and darkness despite human suffering.
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 outlines a future restoration where the wicked will be silenced and sent to Amente.
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 passage explicitly describes Pistis Sophia's oppression by the Self-willed emanations and her cry for deliverance from the Chaos.
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 vividly describes the soul's current state of affliction, poverty, and being taken away from power.
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.
Disciples are promised to sit upon thrones and judge tribes, indicating a transformation into divine agents.
Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.
The text includes ritual invocation of angels and names to effect divine intervention against oppression.