He who filled thee with light being purified; and thy beginning will become new as an Invisible of the Height.
These words the Pistis having hymned (with) them, because she was delivered, and remembering all the things which I gave to her: it happened therefore, the First Mystery having finished uttering these words unto the disciples, said he to them, He who understandeth the explanation of these words, let him come forward, and say them in boldness.
82 [152 ] Came again forward Maria, said she, My Lord, concerning these words with which hymned the Pistis Sophia, thy power of light prophesied them by David, My soul, bless the Lord, all those which (are) in my inward part bless his name which is holy.
My soul, bless the Lord and forget not all his recompenses: he who forgiveth all thy unlawfulness; he who healeth all thy sicknesses.
He who redeemeth thy life out of the destruction.
He who giveth a crown of mercy upon thy head and (of) compassion.
He who satiateth thy wish with good; thy youth (he) will make new as that of an eagle, namely, that the Sophia will become as the Invisibles which are at the Height: [152 ] having said therefore, As an eagle, because that the dwelling of the eagles is being in the height, and the Invisibles (are) also in the Height, namely, that the Sophia will become light as the Invisibles, as she was from her beginning.
It happened therefore, the First Mystery having heard these words, saying them Maria, said he, Well (done), O Maria the happy.
It happened therefore after these things added also in the word the First Mystery, said he to the disciples, I took away the Pistis Sophia, I brought her up unto a Place being below the thirteenth Aeon, and I gave to her a new mystery of the light which is not that of her Aeon, the Place of the Invisibles.
And also I gave [153 ] to her a hymn of the light, that should not be able to prevail against her from this hour the Rulers of the Aeons.
And I put her in that Place, until I come for her and take her unto her Place which is at the Height.
It happened therefore, I having put her in that Place, she said also this hymn saying thus, In faith I believed the Light, and he remembered me, he heard my hymn: he brought my power up from the Chaos with the darkness below of all the matter.
And he brought me up, he put me in an Aeon being exalted, and being firm.
He put me on the road which goeth unto my Place, and he gave to me a new mystery which not my Aeon is, and he gave to me [153 ] a hymn of the light.
Now therefore, O Light, all the Rulers will see the (things) which thou diddest with me, and they (will) fear, and they (will) believe the Light.
This hymn therefore said the Pistis Sophia, rejoicing because they brought her up from the Chaos.
And they brought her unto the Place which (is) below the thirteenth Aeon.
Now therefore he whose mind moveth him, understanding the explanation of the meaning of the hymn, that which said the Pistis Sophia, let him come forward and say it.
Came forward Andreas, said he, My Lord, this is that which thy power of light prophesied about it once by David: In patience I had 83 patience with the Lord, [154 ] he gave heed unto me, and he heard my supplication.
Themes
◆Aeonscosmology
Divine archetypal beings or eternal attributes dwelling within the Pleroma, often arranged in male-female syzygies.
The text explicitly mentions 'Aeons' and a 'thirteenth Aeon' as specific levels of existence.
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 Pistis Sophia is described as having 'power of light' that prophesied through David and resides within the inner part.
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 Rulers are described as fearing and believing the Light after witnessing Sophia's elevation.
A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.
The narrative describes the Pistis Sophia being brought up from the Chaos to a Place below the thirteenth Aeon and ultimately to her Place at the Height.
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 transformation of Sophia into an 'Invisible' at the Height implies a deification or elevation to divine status.
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 practice involves consecrated hymns and mysteries that engage divine power against Rulers of the Aeons.