Now therefore, O Light of the Lights, let them not take away my light from me, and let them not say within them, Our power was satisfied with her light, and let them not say, (We) swallowed (down) her power, but let darkness rather come upon them, and let them be powerless, those who wish to take away my light from me: and let them clothe them with Chaos and darkness, those who say, We shall take away her light with her power.
Now therefore deliver me that I may rejoice, because I wish for the thirteenth Aeon the Place of the righteousness.
And I shall say at every time, Shall make more light the light of Ieou thy angel, because 47 I long for the light, [85 ] and my tongue will hymn unto thee in thy knowledge in all my time in the thirteenth Aeon.
It happened, Jesus having finished saying these words unto his disciples, said he to them, He who is sober among you, let him utter their explanation.
Came forward Iakobos.
He kissed the breast of Jesus, said he, My Lord, was sober in me thy spirit, and I am ready to utter their explanation.
Concerning this indeed thy power prophesied once by David in the thirty-fourth psalm, saying thus concerning the ninth repentance of the Pistis Sophia.
Give judgment, O Lord, unto those who illtreat me, fight with those who fight with me: lay hold on a weapon with a shield and arise to help me.
Draw out a sword [86 ] and shut off (the way) in the presence of those who afflict me.
Say to my soul, I am thy salvation: let them be ashamed and be disgraced those who seek after my soul.
Let them turn them back and be ashamed those who think unto me evil (things).
Let them be as the dust before a wind and the angel of the Lord persecuting them.
Let their road become darkness and slippery and the angel of the Lord afflicting them.
Because they hid unto me a snare without cause unto their own destruction.
And they reproached my soul with that which is vain.
Let come to them the snare which they know not, and let seize them the trap which they hid for me, and they will fall into this snare.
But my soul will be glad over the Lord, and [86 ] it will be cheerful over its salvation.
All my bones will say, O Lord, who is he who will be able to be like thee?
Thou savest the poor (one) from the hand of him who is stronger than he, and thou deliverest a poor (one) with a miserable (one) from those who spoil him.
Arose witnesses of violence; they questioned me about the things which I know not: they repaid to me evil (things) instead of good, (things) and childlessness to my soul.
But I, they having annoyed me, I clothed me with a sackcloth and I humbled my soul in a fasting, my prayer will turn (back) into my bosom.
I was pleasing to thee, as he who is my neighbour, and as my brother; and I humbled my(self) as he who lamenteth, and as he who mourneth.
They delighted [87 ] over me, and they were ashamed.
Scourges collected upon me, and I knew not.
They were separated, and they were not pained at heart.
They tempted me and they derided me in derision, they gnashed their teeth upon me.
O Lord, when wilt thou look upon me?
Set up my soul out of their evil works, and deliver mine only sonship from the lions.
I shall manifest to thee, O Lord, 48 in a congregation which is many, and I shall bless thee in a people which hath not number.
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 that the Spirit was sober in Jacobos and he is ready to utter their explanation, indicating a divine generative act within the human.
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 describes a final judgment where the wicked are powerless and ashamed, and the righteous rejoice in the thirteenth Aeon.
The claim that the divine realm is present inside the individual, accessible without external mediation.
The speaker declares that he is ready to utter the explanation of the Pistis Sophia within himself, indicating the divine realm is present inside the individual.
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 prayer asking God to look upon the speaker after being hidden by enemies.