A letter from Eugnostos the Blessed to those who are his — on the God beyond naming, and the fullness that pours from silence.
Eugnostos the Blessed, to those who are his. Rejoice in this: that you may know that all people born from the foundation of the world until now are dust, inquiring after God — who he is, or what he is like — and have not found him.
The wisest among them have speculated from the ordering of the world, and the speculation has not reached the truth. For the ordering is spoken of in three opinions by all the philosophers, and so they do not agree.
Some of them say that the world was self-directed. Others, that it is Providence. Others, that it is Destiny.
But it is none of these. None of the three opinions that I have just mentioned approaches the truth.
That which is from itself is an empty life — it makes itself. Providence is foolish. Destiny is an insensible thing.
Whoever, then, is able to get beyond these three opinions that I have set forth, and come forward by means of another opinion — he will reveal the God of truth, and will agree with everyone concerning him.
The Unbegotten God
He is immortal. He dwells in the midst of all humans, yet they cannot know him. He who is there is unutterable. No authority has known him, no power, no subordinate, no nature — from the foundation of the world until now, except he alone.
For that one is immortal and eternal, having no birth. For everyone who has a birth will perish. He is unbegotten, having no beginning. For everyone who has a beginning has an end. No one rules over him. He has no name — for whoever has a name is the creation of another.
He is unnameable. He has no human form — for whoever has a human form is the creation of another. He has his own semblance — not like the semblance that we have received or seen, but a strange semblance that surpasses all things, and is better than the totalities. It looks in every direction and sees itself from itself.
He is infinite. He is incomprehensible. He is ever imperishable. He has no likeness. He is unchanging good. He is faultless. He is everlasting. He is blessed. He is unknowable, while he knows himself. He is immeasurable. He is untraceable. He is perfect, having no defect. He is imperishably blessed. He is called the Father of the All.
The Forefather
Before anything was revealed among those who are visible, the greatness and the authorities that are within him — he embraces the totalities of the totalities, and nothing embraces him. For that one is all Mind, and Thought, and Reflection, and Reasoning, and Power. They are all equal powers. They are the sources of the totalities.
And their entire race, from first to last, exists in the Foreknowledge of the Unbegotten. For they had not yet come to visibility. Now, a difference exists — neither the incorruptible aeons ...
Let us consider, then, in this way: everything that came from corruption will perish, since it came into being from corruption. But that which came from incorruptibility will not perish, but will become incorruptible, since it came from incorruptibility.
So then, many people have gone astray because they have not known this difference — which is to say, they have died.
And enough for now, since it is not possible for anyone to contend against the nature of the words that I have already spoken concerning the blessed, incorruptible, true God.
If, then, anyone wishes to believe in the words that are set down, let him search from the hidden to the completion of the visible — and this Thought will teach him how the faith of those who are not visible was found in what is visible.
The Lord of the All
This is a principle of knowledge. The Lord of the All is not rightly called Father, but rather Forefather. For the Father is the beginning of what is visible. But that one there is the beginningless Forefather.
He sees himself within himself, as in a mirror. He appeared in his likeness as Self-Father — that is, Self-Generator — and as Confronter, since he confronted the pre-existent Unbegotten. He is indeed of equal age with the one before him, but he is not equal to him in power.
Afterwards he revealed a multitude of confronting, self-generated ones, equal in age, equal in power, being in glory, and without number — whose race is called the Generation over which there is no Kingdom, from the one in whom you yourselves have appeared. And that whole multitude over which there is no kingdom is called the Children of the Unbegotten Father.
The Immortal Human
Now, the unknowable one is full of every imperishable quality and unspeakable joy. They all rest in him, ever rejoicing in ineffable joy, over the unfading glory and the measureless jubilation that was never heard, nor has it ever been conceived in all the aeons and their worlds. And enough for now, lest we go on into the boundless.
Another principle of knowledge is this: from the Self-Begotten — the first one who appeared before the All, in the boundless — he is a self-grower, self-maker, Father, full of the shining, ineffable light. In the beginning he thought that his image should become a great power. Immediately the principle of that light appeared as an immortal, androgynous Human.
His male name is called the Begetter, the Perfect Mind. And his female name is called All-wise Generator-Sophia. It is also said that she resembles her brother and her consort. She is a truth uncontested — for down here, the truth of the lower world is contested by the error that accompanies it.
Through the Immortal Human, there appeared a first designation: Divinity and Kingdom. For the Father, who is called the Human Self-Father — he revealed this. He created for himself a great aeon, corresponding to his greatness. He gave him a great authority. He reigned over all creatures. He created for himself gods, and archangels, and angels — myriads without number, for attendance.
The Son of Man
Through that Human came Divinity and Kingdom. Therefore he was called God of Gods, King of Kings. The first Human is the faith of those who will come into being.
He has within him a particular Mind, and Thought — just as he is — and Reflection, and Reasoning, and Power. All the members that exist are perfect and immortal. In respect to incorruptibility, they are indeed equal. But in respect to power, there is a difference — like the difference between a father and a son, and a son and a thought, and the thought and the remainder. As I said before: among those that were created, the Monad is first.
After the Monad, the Dyad follows, and the Triad, up to the Tens. And the Tens rule over the Hundreds, and the Hundreds rule over the Thousands, and the Thousands rule over the Ten-Thousands. This is the pattern among the immortals.
The First Human — his Monad is ... After it follows the Dyad, and the Triad, up to the Tens. And the Tens ... And the pattern is this among the immortals.
The First Human, therefore ...
[Pages 79–80 are missing from the manuscript.]
The Saviour and the Ecclesia
... he created for himself angels — myriads without number, for attendance. The whole multitude of those angels is called the Ecclesia of the Holy Ones, the shadowless lights.
Now when these greet one another, their embraces become angels resembling them. The Protogenitor-Father — he is called Adam of the Light.
And the kingdom of the Son of Man is full of ineffable joy and unwavering jubilation, ever delighting in imperishable joy, over their imperishable glory, which has never been heard until now, nor has it been revealed in all the aeons that came into being, and their worlds.
The Son of Man then agreed with Sophia, his consort, and revealed a great, androgynous light. His male name is called the Saviour, the Begetter of All Things. His female name is called All-Generator Sophia. Some call her Pistis.
The Saviour then agreed with his consort, Pistis Sophia, and revealed six spiritual, androgynous beings as a type of those before them. Their male names are these: the first is the Unbegotten; the second is the Self-Begotten; the third is the Begetter; the fourth is the Protogenitor; the fifth is the All-Begetter; the sixth is the Arch-Begetter. The names of the females are these: the first is All-wise Sophia; the second is All-Mother Sophia; the third is All-Generator Sophia; the fourth is Proto-Generator Sophia; the fifth is Love-Sophia; the sixth is Pistis Sophia.
From the agreement that I first spoke of, Thoughts appeared in the aeons above. From the Thoughts, Reflections; from the Reflections, Deliberations; from the Deliberations, Reasonings; from the Reasonings, Wills; from the Wills, Words.
The twelve powers then, that I spoke of, agreed with one another. Males revealed themselves, and females — so that they became seventy-two powers.
Each one of the seventy-two revealed five spiritual beings — which makes three hundred and sixty powers. The harmony of them all is the Will.
The Immortal Human then became a type for the aeon. Time became a type of the Protogenitor, his son. The year became a type of the Saviour. The twelve months became a type of the twelve powers. The three hundred and sixty days of the year became a type of the three hundred and sixty powers that were revealed from him. And in all the heavens there were five firmaments in each, so that they became three hundred and sixty firmaments of the three hundred and sixty powers that were revealed from them.
When those whom I have described were revealed, the All-Begetter, their father, created twelve aeons for attendance upon the twelve angels. And in all the aeons there were six in each, so that they became seventy-two of the seventy-two powers that were revealed from him. And in each of the heavens there were five firmaments, so that they became three hundred and sixty firmaments.
The Deficiency and the Ecclesia of the Eighth
They were given authority, and an innumerable host of angels was given to them for honour and attendance — and even virgin spirits of light, ineffable. There is no toil among them, nor powerlessness, but it is simply will — it comes into being instantly.
Thus the aeons were completed, and their heavens and firmaments, for the glory of the Immortal Human and Sophia his consort: the place from which every aeon and world and those that came after them took their pattern, to create their likenesses in the heavens of the Chaos and their worlds.
And all natures, from the Immortal one, from the Unbegotten to the revelation of the Chaos — they are in the shining, shadowless light, and in unspeakable joy, and unutterable jubilation, ever delighting in their unfading glory and measureless rest, which cannot be described among all the aeons that came into being, and their powers. And enough for now.
All these things that I have set forth to you, I have spoken in the way that you will be able to accept, until the one who does not need teaching appears in you. And all these things he will speak to you in joy and in pure knowledge.
Eugnostos the Blessed.
Colophon
Eugnostos the Blessed. From the Nag Hammadi Library, Codex III, pages 70–90 (pages 79–80 missing). Translated from Sahidic Coptic.
Source text: Milan Konvicka / Marcion Project (GPL v2), from Nag Hammadi codex photographs and critical editions.
Good Works Translation by the New Tianmu Anglican Church, Sub-Miko Kavi, March 2026.
🌲
Source Text — Sahidic Coptic
ⲉⲩⲅⲛⲱⲥⲧⲟⲥ ⲡⲙⲁⲕⲁⲣⲓⲟⲥ ⲛⲛⲉ-
ⲧⲉ ⲛⲟⲩϥ ⲛⲉ ϫⲉ ⲣⲁϣⲉ ϩⲛ ⲛⲉ-
ⲉⲓ: ⲉⲧⲣⲉⲧⲛⲉⲓⲙⲉ ϫⲉ ⲣⲱⲙⲉ ⲛⲓⲙ
ⲛⲧⲁⲩϫⲡⲟⲟⲩ ϫⲛ ⲛⲧⲕⲁⲧⲁⲃⲟⲗⲏ
ⲙⲡⲕⲟⲥⲙⲟⲥ ϣⲁ ⲧⲉⲛⲟⲩ ⲥⲉⲟ
ⲛϣϩⲓϭ ⲉⲩϣⲓⲛⲉ ⲛⲥⲁ ⲡⲛⲟⲩ-
ⲧⲉ ϫⲉ ⲛⲓⲙ ⲡⲉ ⲏ ⲟⲩⲉϣ ⲛϩⲉ ⲡⲉ
ⲙⲡⲟⲩϩⲉ ⲉⲣⲟϥ ⲛⲥⲁⲃⲉⲉⲩⲉ ⲉⲧⲛ-
ϩⲏⲧⲟⲩ ⲛϩⲟⲩⲟ ⲉⲃⲟⲗ ϩⲛ ⲧⲇⲓⲟⲓⲕⲏ-
ⲥⲓⲥ ⲙⲡⲕⲟⲥⲙⲟⲥ ⲁⲩt ⲧⲁⲛⲧⲛ
ⲉⲧⲙⲏⲉ ⲁⲩⲱ ⲙⲡⲉⲡⲧⲁⲛⲧⲛ ⲧⲁ-
ϩⲉ ⲧⲙⲏⲉ ⲧⲇⲓⲟⲓⲕⲏⲥⲓⲥ ⲛⲅⲁⲣ
ϣⲁⲩϣⲁϫⲉ ⲉⲣⲟⲥ ⲛϣⲟⲙⲧⲉ ⲛ-
ϭⲓⲛϣⲁϫⲉ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧⲟⲩ ⲛ-
ⲛⲉϥⲓⲗⲟⲥⲟϥⲟⲥ ⲧⲏⲣⲟⲩ ⲉⲧⲃⲉ
ⲡⲁⲓ ⲛⲥⲉⲥⲩⲙϥⲱⲛⲉⲓ ⲁⲛ ϩⲟⲉⲓ-
ⲛⲉ ⲛⲅⲁⲣ ⲛϩⲏⲧⲟⲩ ⲥⲉϫⲱ ⲙⲙⲟⲥ
ⲉⲡⲕⲟⲥⲙⲟⲥ ϫⲉ ⲛⲧⲁⲩⲁⲅⲉ ⲙⲙⲟϥ
ϩⲓⲧⲟⲟⲧϥ ⲙⲙⲓⲛ ⲙⲙⲟϥ: ϩⲉⲛ-
ⲕⲟⲟⲩⲉ ϫⲉ ⲟⲩⲡⲣⲟⲛⲟⲓⲁ ⲧⲉ: ϩⲉⲛ-
ⲕⲟⲟⲩⲉ ϫⲉ ⲟⲩⲡⲉⲧⲏⲡ ⲉϣⲱⲡⲉ
ⲡⲉ ⲁⲩⲱ ⲟⲩⲟⲛ ⲛⲛⲁⲓ ⲁⲛ ⲛⲉ
ⲧϣⲟⲙⲧⲉ ϭⲉ ⲛⲥⲙⲏ ⲛⲧⲁⲉⲓⲣ
ϣⲣⲡ ⲛϫⲟⲟⲩ ⲙⲛ ⲟⲩ3ⲉⲓ̅3 ⲙⲙⲟⲟⲩ
ⲏⲡ ⲉⲧⲙⲏⲉ: ⲡⲉⲧⲉⲃⲟⲗ ⲅⲁⲣ ϩⲓⲧⲟ-
ⲟⲧϥ ⲙⲙⲓⲛ ⲙⲙⲟϥ ⲟⲩⲃⲓⲟⲥ ⲉϥ-
ϣⲟⲩⲉⲓⲧ ⲡⲉ ϣⲁϥⲁⲁϥ ⲧⲉⲡⲣⲟ-
ⲛⲟⲓⲁ ⲟⲩⲙⲛⲧⲥⲟϭ ⲧⲉ ⲧⲉⲧϩⲁⲛⲧ
ⲟⲩⲉⲓ̅3 ⲉⲙⲉⲥⲉⲥⲑⲁⲛⲉⲧⲉ: ⲡⲉⲧⲉ ⲟⲩⲛ ϣ
ϭⲟⲙ ϭⲉ ⲙⲙⲟϥ ⲉⲉⲓ ⲉϩⲟⲩⲛ ⲙⲡ-
ⲃⲟⲗ ⲛⲧⲉⲉⲓϣⲟⲙⲧⲉ ⲛⲥⲙⲏ ⲛⲧⲁ-
ⲉⲓϣⲣⲡ ⲛϫⲟⲟⲩ ⲛϥⲉⲓ ⲉϩⲟⲩⲛ ϩⲓ-
ⲧⲛ ⲕⲉⲥⲙⲏ ⲛϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲙⲡ-
ⲛⲟⲩⲧⲉ ⲛⲧⲁⲗⲏⲑⲉⲓⲁ ⲛϥⲥⲩⲙϥⲱ-
ⲛⲓ ⲛⲟⲩⲟⲛ ⲛⲓⲙ ⲉⲧⲃⲏⲧϥ ⲡⲁⲓ ⲟⲩ-
ⲁⲑⲁⲛⲁⲧⲟⲥ ⲡⲉ ⲉϥϣⲟⲟⲡ ϩⲛ ⲧⲙⲏ-
ⲧⲉ ⲛⲛⲣⲱⲙⲉ ⲉϣⲁⲩⲙⲟⲩ ⲡⲉⲧ-
ϣⲟⲟⲡ ⲟⲩⲁⲧϣⲁϫⲉ ⲉⲣⲟϥ ⲡⲉ: ⲙ-
ⲡⲉⲁⲣⲝⲏ ⲥⲟⲩⲱⲛϥ ⲙⲡⲉⲉⲭⲟⲩ-
ⲥⲓⲁ ⲙⲡⲉϩⲩⲡⲟⲧⲁⲅⲏ ⲙⲡⲉϥⲩⲥⲓⲥ
ⲛⲓⲙ ϫⲛ ⲛⲧⲕⲁⲧⲁⲃⲟⲗⲏ ⲙⲡⲕⲟⲥⲙⲟⲥ
ⲉⲓⲙⲏⲧⲓ ⲛⲧⲟϥ ⲟⲩⲁⲁϥ: ⲡⲉⲧⲙⲙⲁⲩ
ⲅⲁⲣ ⲟⲩⲁⲑⲁⲛⲁⲧⲟⲥ ⲡⲉ ⲟⲩϣⲁ ⲁⲛⲏ-
ϩⲉ ⲡⲉ ⲉⲙⲛⲧⲉϥ ϫⲡⲟ ⲟⲩⲟⲛ ⲅⲁⲣ
ⲛⲓⲙ ⲉⲧⲉ ⲟⲩⲛⲧⲁϥ ϫⲡⲟ ϥⲛⲁⲧⲁⲕⲟ
ⲟⲩⲁⲅⲉⲛⲛⲏⲧⲟⲥ ⲡⲉ ⲉⲙⲛⲧϥ ⲁⲣⲝⲏ
ⲟⲩⲁ ⲛⲅⲁⲣ ⲛⲓⲙ ⲉⲧⲉ ⲟⲩⲛⲧⲁϥ ⲁⲣⲝⲏ
ⲟⲩⲛⲧⲁϥ ϩⲁⲏ: ⲙⲙⲛ ⲗⲁⲁⲩ ⲁⲣⲝⲓ ⲉ-
ϫⲱϥ ⲙⲙⲛⲧⲁϥ ⲣⲁⲛ ⲡⲉⲧⲉ ⲟⲩⲛ-
ⲧϥ ⲣⲁⲛ ⲅⲁⲣ ⲡⲥⲱⲛⲧ ⲛⲕⲉⲟⲩⲁ
ⲡⲉ ⲟⲩⲁⲧt ⲣⲁⲛ ⲉⲣⲟϥ ⲡⲉ ⲙⲛⲧⲁϥ
ⲙⲟⲣϥⲏ ⲛⲣⲱⲙⲉ ⲡⲉⲧⲉ ⲟⲩⲛⲧϥ
ⲙⲟⲣϥⲏ ⲅⲁⲣ ⲛⲣⲱⲙⲉ ⲡⲥⲱⲛⲧ
ⲛⲕⲉⲟⲩⲁ ⲡⲉ ⲟⲩⲛⲧⲁϥ: ⲛⲛⲟⲩϩⲓ-
ⲇⲉⲁ ⲙⲙⲓⲛ ⲙⲙⲟϥ ⲛⲑⲉ ⲁⲛ ⲛ-
ⲧϩⲓⲇⲉⲁ ⲛⲧⲁⲛϫⲓⲧⲥ ⲏ ⲛⲧⲁⲛⲛⲁⲩ
ⲉⲣⲟⲥ ⲁⲗⲗⲁ ⲟⲩϩⲓⲇⲉⲁ ⲛϣⲙⲙⲱ
ⲧⲉ ⲉⲥⲟⲩⲁⲧⲃ ⲛϩⲟⲩⲟ ⲉⲛⲕⲁ ⲛⲓⲙ
ⲉⲥⲥⲁⲧⲡ ⲉⲛⲓⲡⲧⲏⲣϥ: ⲉⲥⲛⲁⲩ
ϩⲓ ⲥⲁ ⲛⲓⲙ ⲉⲥⲉⲓⲱⲣϩ ⲙⲙⲟⲥ
ⲟⲩⲁⲁⲥ ϩⲓⲧⲟⲟⲧⲥ ⲙⲙⲓⲛ ⲙⲙⲟⲥ
ⲟⲩⲁⲧⲁⲣⲏϫϥ ⲡⲉ ⲟⲩⲁⲧⲧⲁϩⲟϥ ⲡⲉ
ⲟⲩⲁ ⲉϥⲙⲏⲛ ⲉⲃⲟⲗ ⲡⲉ ⲛⲁϥⲑⲁⲣ-
ⲧⲟⲥ: ⲟⲩⲁ ⲉⲙⲛⲧⲁϥ ⲡⲉϥⲉⲓⲛⲉ ⲡⲉ
ⲟⲩⲁⲅⲁⲑⲟⲥ ⲡⲉ ⲛⲁⲧϣⲓⲃⲉ ⲟⲩⲁⲧ-
ϣⲱⲱⲧ ⲡⲉ ⲟⲩⲁ ⲉϥⲙⲏⲛ ⲉⲃⲟⲗ
ⲡⲉ ⲟⲩⲙⲁⲕⲁⲣⲓⲟⲥ ⲡⲉ ⲟⲩⲁⲧⲛⲟ-
ⲉⲓ ⲙⲙⲟϥ ⲡⲉ ⲉϣⲁϥⲛⲟⲉⲓ ⲙ-
ⲙⲟϥ ⲙⲙⲓⲛ ⲙⲙⲟϥ: ⲟⲩⲁⲧϣⲓ-
ⲧϥ ⲡⲉ ⲟⲩⲁⲧϫⲓ ϭⲉϫⲙ ⲛⲥⲱϥ ⲡⲉ
ⲟⲩⲧⲉⲗⲉⲓⲟⲥ ⲡⲉ ⲉⲙⲛⲧⲉϥ ϣⲱ-
ⲱⲧ ⲟⲩⲙⲁⲕⲁⲣⲓⲟⲥ ⲡⲉ ⲛⲁϥⲑⲁⲣ-
ⲧⲟⲥ ϣⲁⲩⲝⲟⲟⲥ ⲉⲣⲟϥ ϫⲉ ⲡⲓⲱⲧ
ⲙⲡⲧⲏⲣϥ: ϩⲁⲑⲏ ⲉⲙⲡⲁⲧⲉⲗⲁⲁⲩ
ⲟⲩⲱⲛϩ ϩⲛ ⲛⲉⲧⲟⲩⲁⲛϩ ⲉⲃⲟⲗ:
tⲙⲛⲧⲛⲟϭ ⲙⲛ ⲛⲓⲉⲭⲟⲩⲥⲓⲁ ⲉ-
ⲧϣⲟⲟⲡ ⲛϩⲏⲧϥ ⲉϥⲁⲙⲁϩⲧⲉ ⲛⲛⲓ-
ⲡⲧⲏⲣϥ: ⲛⲧⲉ ⲛⲓⲡⲧⲏⲣϥ: ⲁⲩⲱ ⲙ-
ⲙⲛ ⲗⲁⲁⲩ ⲁⲙⲁϩⲧⲉ ⲙⲙⲟϥ: ⲡⲉⲧⲙ-
ⲙⲁⲩ ⲅⲁⲣ: ⲟⲩⲛⲟⲩⲥ ⲧⲏⲣϥ: ⲟⲩⲉⲛⲛⲟⲓⲁ
ⲙⲛ ⲟⲩⲉⲛⲑⲩⲙⲏⲥⲓⲥ ⲟⲩϥⲣⲟⲛⲏⲥⲓⲥ
ⲟⲩⲗⲟⲅⲓⲥⲙⲟⲥ ⲙⲛ ⲟⲩⲇⲩⲛⲁⲙⲓⲥ
ⲛⲧⲟⲟⲩ ⲧⲏⲣⲟⲩ ϩⲉⲛϩⲓⲥⲟⲇⲩⲛⲁ-
ⲙⲓⲥ ⲛⲉ ⲙⲡⲏⲅⲏ ⲛⲛⲓⲡⲧⲏⲣϥ ⲛⲉ
ⲁⲩⲱ ⲡⲉⲩⲅⲉⲛⲟⲥ ⲧⲏⲣϥ ϫⲓⲛ ⲛϣⲟⲣⲡ ϣⲁ ⲁⲣⲏ-
ϫⲛⲟⲩ ⲉⲩϣⲟⲟⲡ ϩⲙ ⲡⲉϩⲟⲩⲉⲓⲧ
ⲛⲥⲟⲟⲩⲛ ⲙⲡⲁⲅⲉⲛⲛⲏⲧⲟⲥ: ⲛⲉ-
ⲙⲡⲁⲧⲟⲩⲉⲓ ⲅⲁⲣ ⲉⲡⲉⲧⲟⲩⲁⲛϩ
ⲛⲉⲟⲩⲛ ⲟⲩⲇⲓⲁϥⲟⲣⲁ ⲇⲉ ϣⲟⲟⲡ:
ⲟⲩⲧⲉ ⲛⲓⲁϥⲑⲁⲣⲧⲟⲥ ⲛⲁⲓⲱⲛ
ⲙⲁⲣⲉⲛⲛⲟⲉⲓ ϭⲉ ⲛⲧⲉⲉⲓϩⲉ ϫⲉ
ⲛⲕⲁ ⲛⲓⲙ ⲛⲧⲁⲩϣⲱⲡⲉ ⲉⲃⲟⲗ ϩⲙ
ⲡⲧⲁⲕⲟ ⲥⲉⲛⲁⲧⲁⲕⲟ ϩⲱⲥ ⲉⲁⲩϣⲱ-
ⲡⲉ ⲉⲃⲟⲗ ϩⲙ ⲡⲧⲁⲕⲟ: ⲡⲉⲛⲧⲁϥϣⲱ-
ⲡⲉ ⲉⲃⲟⲗ ϩⲛ ⲧⲁϥⲑⲁⲣⲥⲓⲁ ⲛϥⲛⲁ-
ⲧⲁⲕⲟ ⲁⲛ ⲁⲗⲗⲁ ⲉϥⲛⲁϣⲱⲡⲉ ⲛ-
ⲁϥⲑⲁⲣⲧⲟⲥ ϩⲱⲥ ⲉⲁϥϣⲱⲡⲉ ⲉ-
ⲃⲟⲗ ϩⲛ ⲧⲁϥⲑⲁⲣⲥⲓⲁ: ϩⲱⲥⲧⲉ ⲟⲩ-
ⲙⲏⲏϣⲉ ⲛⲣⲱⲙⲉ ⲁⲩⲡⲗⲁⲛⲁ
ⲙⲡⲟⲩⲥⲟⲩⲛ ⲧⲉⲉⲓⲇⲓⲁϥⲟⲣⲁ ⲉⲧⲉ
ⲧⲁⲓ ⲧⲉ ⲁⲩⲙⲟⲩ: ⲁⲩⲱ ϩⲱ= ϣⲁ
ⲡⲉⲉⲓⲙⲁ: ⲉⲡⲓ ⲙⲛ ϣϭⲟⲙ ⲛⲗⲁⲁⲩ
ⲉt ⲟⲩⲃⲉ ⲧⲉϥⲩⲥⲓⲥ ⲛⲛϣⲁϫⲉ
ⲛⲧⲁⲉⲓⲣ ϣⲣⲡ ⲛϫⲟⲟⲩⲉ ⲙⲡⲙⲁ-
ⲕⲁⲣⲓⲟⲥ ⲛⲁϥⲑⲁⲣⲧⲟⲥ ⲛⲛⲟⲩⲧⲉ
ⲙⲙⲏⲉ: ⲉϣⲱⲡⲉ ϭⲉ ⲉⲩⲛ ⲟⲩⲁ
ⲉϥⲟⲩⲉϣ ⲡⲓⲥⲧⲉⲩⲉ ⲉⲛϣⲁϫⲉ
ⲉⲧⲕⲏ ⲉϩⲣⲁⲓ ⲙⲁⲣⲉϥⲙⲟⲩϣⲧ
ϫⲛ ⲙⲡⲉⲑⲏⲡ ϣⲁ ⲡϫⲱⲕ ⲙⲡⲉ-
ⲧⲟⲩⲁⲛϩ ⲉⲃⲟⲗ ⲁⲩⲱ ⲧⲉⲉⲓⲉⲛⲛⲟⲓ
ⲁ: ⲛⲁⲧⲥⲁⲃⲟϥ ϫⲉ ⲡⲱⲥ ⲧⲡⲓⲥⲧⲓⲥ
ⲛⲛⲉⲧⲉ ⲛⲥⲉⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ⲁⲛ: ⲁⲩ-
ϭⲛⲧⲥ ϩⲙ ⲡⲉⲧⲟⲩⲁⲛϩ ⲉⲃⲟⲗ: ⲟⲩ-
ⲁⲣⲝⲏ ⲛⲥⲟⲟⲩⲛ ⲧⲉ ⲧⲁⲓ: ⲡϫⲟⲉⲓⲥ
ⲙⲡⲧⲏⲣϥ ⲕⲁⲧⲁ ⲧⲁⲗⲏⲑⲉⲓⲁ ⲙⲉⲩ-
ϫⲟⲟⲥ ⲉⲣⲟϥ ϫⲉ ⲉⲓⲱⲧ ⲁⲗⲗⲁ ⲡⲣⲟ-
ⲡⲁⲧⲱⲣ ⲡⲉⲓⲱⲧ ⲅⲁⲣ ⲧⲁⲣⲝⲏ ⲙ-
ⲡⲉⲧⲟⲩⲁⲛϩ ⲉⲃⲟⲗ ⲡⲉ: ⲡⲉⲧⲙ-
ⲙⲁⲩ ⲅⲁⲣ ⲡⲁⲛⲁⲣⲝⲟⲥ ⲙⲡⲣⲟ-
ⲡⲁⲧⲱⲣ ⲉϥⲛⲁⲩ ⲉⲣⲟϥ ⲙⲙⲓⲛ
ⲙⲙⲟϥ ⲛϩⲣⲁⲓ ⲛϩⲏⲧϥ: ⲛⲑⲉ ⲛⲟⲩ-
ⲉⲓⲁⲗ: ⲉⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲙ ⲡⲉϥ-
ⲉⲓⲛⲉ ⲛⲁⲩⲧⲟⲡⲁⲧⲱⲣ ⲉⲧⲉ ⲡⲁⲓ
ⲡⲉ ⲡⲁⲩⲧⲟⲅⲉⲛⲉⲧⲱⲣ: ⲁⲩⲱ ⲛⲁⲛ-
ⲧⲟⲡⲟⲥ ⲉⲡⲓ ⲁⲛⲧⲟⲡⲓⲧⲱ ⲙⲡⲣⲟ-
ⲟⲛⲧⲟⲥ ⲛⲁⲅⲉⲛⲛⲏⲧⲟⲥ: ⲟⲩϩⲓ-
ⲥⲟⲝⲣⲟⲛⲟⲥ ⲙⲉⲛ ⲡⲉ ⲙⲡⲉⲧϩⲁ-
ⲧⲉϥϩⲏ: ⲁⲗⲗⲁ ⲛϥϣⲏϣ ⲟⲩⲃⲏϥ
ⲁⲛ ϩⲛ ⲧϭⲟⲙ: ⲙⲛⲛⲥⲱϥ ⲁϥⲟⲩ-
ⲱⲛϩ ⲉⲃⲟⲗ ⲛⲟⲩⲙⲏⲏϣⲉ ⲛⲁⲛ-
ⲧⲟⲡⲟⲥ ⲛⲁⲩⲧⲟⲅⲉⲛⲏⲥ ⲛϩⲓⲥⲟ-
ⲝⲣⲟⲛⲟⲥ ⲛϩⲓⲥⲟⲇⲩⲛⲁⲙⲓⲥ ⲉⲩ-
ϩⲁ ⲉⲟⲟⲩ ⲉⲙⲛⲧⲟⲩ ⲏⲡⲉ: ⲉϣⲁⲩ-
ⲙⲟⲩⲧⲉ ⲉⲣⲟⲟⲩ ϫⲉ ⲧⲅⲉⲛⲉⲁ ⲉ-
ⲧⲉ ⲙⲛ ⲙⲛⲧⲣⲣⲟ ϩⲓϫⲱⲥ ⲛϩⲣⲁⲓ
ϩⲛ ⲙⲙⲛⲧⲣⲣⲁⲓ ⲉⲧⲕⲏ ⲉϩⲣⲁⲓ ⲡⲙⲏ-
ⲏϣⲉ ⲇⲉ ⲧⲏⲣϥ̅ ⲙⲡⲙⲁ ⲉⲧⲉ ⲙⲛ
ⲙⲛⲧⲣⲣⲟ ϩⲓϫⲱϥ ϣⲁⲩϫⲟⲟⲥ ⲉ-
ⲣⲟⲟⲩ ϫⲉ ⲛϣⲏⲣⲉ ⲛⲡⲁⲅⲉⲛⲛⲏ-
ⲧⲟⲥ ⲛⲉⲓⲱⲧ ⲛⲧⲟϥ ⲇⲉ ⲡⲓⲁⲧⲛⲟⲉⲓ
ⲙⲙⲟϥ ⲉϥⲙⲏϩ ⲉⲃⲟⲗ ⲛⲛⲁⲩ ⲛⲓⲙ
ⲛⲁϥⲑⲁⲣⲥⲓⲁ ⲙⲛ ⲟⲩⲣⲁϣⲉ ⲛⲁⲧϣⲁ-
ϫⲉ ⲉⲣⲟϥ ⲛⲧⲟⲟⲩ ⲧⲏⲣⲟⲩ ⲉⲩⲙⲧⲟⲛ
ⲙⲙⲟⲟⲩ ⲛϩⲏⲧϥ: ⲉⲩⲙⲏⲛ ⲉⲃⲟⲗ
ⲉⲩⲣⲁϣⲉ ϩⲛ ⲟⲩⲣⲁϣⲉ ⲛⲁⲧⲧϣⲁϫⲉ
ⲉⲣⲟϥ ⲉϩⲣⲁⲓ ⲉϫⲙ ⲡⲉⲟⲟⲩ ⲉⲧⲉ ⲙⲉϥ-
ϣⲓⲃⲉ ⲙⲛ ⲡⲧⲉⲗⲏⲗ ⲉⲧⲉ ⲙⲉⲩϣⲓⲧϥ:
ⲡⲁⲓ ⲉⲧⲉ ⲙⲡⲟⲩⲥⲟⲧⲙⲉϥ ⲉⲛⲉϩ ⲟⲩ-
ⲇⲉ ⲙⲡⲟⲩⲛⲟⲉⲓ ⲙⲙⲟϥ ϩⲛ ⲛⲁⲓⲱⲛ
ⲧⲏⲣⲟⲩ ⲙⲛ ⲛⲉⲩⲕⲟⲥⲙⲟⲥ: ⲁⲩⲱ
ϩⲱ= ϣⲁ ⲡⲉⲉⲓⲙⲁ ϫⲉⲕⲁⲁⲥ ⲛⲛⲉⲛ-
ⲃⲱⲕ ⲉⲃⲟⲗ ϩⲙ ⲡⲓⲁⲡⲓⲣⲟⲛ:
ⲕⲉⲁⲣⲝⲏ ⲛⲥⲟⲟⲩⲛ ⲧⲉ ⲧⲁⲓ: ⲉⲃⲟⲗ ϩⲓ-
ⲧⲟⲟⲧϥ ⲙⲡⲁⲩⲧⲟⲅⲉⲛⲛⲏⲧⲟⲥ ⲡⲉϩⲟⲩⲉⲓⲧ
ⲛⲧⲁϥⲟⲩⲱⲛϩ ϩⲁⲑⲏ ⲙⲡⲧⲏⲣϥ:
ϩⲙ ⲡⲁⲡⲉⲣⲁⲛⲧⲟⲛ ⲟⲩⲁⲩⲧⲟϥⲩ-
ⲏⲥ ⲡⲉ ⲛⲁⲩⲧⲟⲕⲧⲓⲥⲧⲟⲥ ⲛⲉⲓⲱⲧ
ⲉϥϫⲏⲕ ⲉⲃⲟⲗ ϩⲙ ⲡⲟⲩⲟⲉⲓⲛ ⲉⲧⲣⲟⲩ-
ⲟⲉⲓⲛ ⲛⲁⲧϣⲁϫⲉ ⲉⲣⲟϥ ⲡⲁⲓ ⲁϥⲛⲟ-
ⲉⲓ ⲛⲧⲁⲣⲝⲏ ⲉⲧⲣⲉⲡⲉϥⲉⲓⲛⲉ ϣⲱ-
ⲡⲉ ⲛⲟⲩⲛⲟϭ ⲛϭⲟⲙ: ⲛⲧⲉⲩⲛⲟⲩ
ⲁⲧⲁⲣⲝⲏ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲉⲧⲙⲙⲁⲩ
ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛⲟⲩⲣⲱⲙⲉ ⲛⲁⲑⲁ-
ⲛⲁⲧⲟⲥ ⲛϩⲟⲟⲩⲧⲥϩⲓⲙⲉ: ⲡⲉϥⲣⲁⲛ
ⲙⲙⲛⲧϩⲟⲟⲩⲧ ϣⲁⲩϫⲟⲟⲥ ⲉⲣⲟϥ
ϫⲉ ⲡⲉϫⲡⲟ ⲡⲛⲟⲩⲥ ⲉⲧϫⲏⲕ ⲉⲃⲟⲗ:
ⲡⲉϥⲣⲁⲛ ⲇⲉ ⲙⲙⲛⲧⲥϩⲓⲙⲉ ⲡⲁⲛⲥⲟ-
ϥⲟⲥ ⲥⲟϥⲓⲁ ⲛⲅⲉⲛⲉⲧⲉⲓⲣⲁ: ⲥⲉϫⲱ
ⲙⲙⲟⲥ ⲉⲣⲟⲥ ⲟⲛ ϫⲉ ⲉⲥⲉⲓⲛⲉ ⲙⲡⲉⲥ-
ⲥⲟⲛ ⲁⲩⲱ ⲡⲉⲥⲥⲩⲛⲍⲩⲅⲟⲥ: ⲟⲩ-
ⲙⲏⲉ ⲉⲩⲙⲉⲩt ⲛⲙⲙⲁⲥ ⲧⲉ: ⲧⲙⲏ-
ⲉ ⲅⲁⲣ ⲙⲡⲉⲥⲏⲧ ϣⲁⲥt ⲛⲙⲙⲁⲥ
ⲛϭⲓ ⲧⲉⲡⲗⲁⲛⲏ ⲉⲧⲛⲙⲙⲁⲥ ⲉⲃⲟⲗ
ϩⲓⲧⲟⲟⲧϥ ⲙⲡⲁⲑⲁⲛⲁⲧⲟⲥ ⲛⲣⲱⲙⲉ
ⲁⲥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϭⲓ ⲟⲩⲟⲛⲟⲙⲁ-
ⲥⲓⲁ ⲛϣⲟⲣⲡ ϫⲉ ⲙⲛⲧⲛⲟⲩⲧⲉ
ϩⲓ ⲙⲛⲧⲣⲣⲟ: ⲡⲓⲱⲧ ⲅⲁⲣ ⲉϣⲁⲩ-
ϫⲟⲟⲥ ⲉⲣⲟϥ ϫⲉ ⲡⲣⲱⲙⲉ ⲛⲁⲩⲧⲟ-
ⲡⲁⲧⲱⲣ ⲁϥⲟⲩⲱⲛϩ ⲙⲡⲉⲉⲓ ⲉⲃⲟⲗ
ⲁϥⲧⲁⲙⲓⲟ ⲛⲁϥ ⲛⲟⲩⲛⲟϭ ⲛⲁⲓⲱⲛ
ⲡⲣⲟⲥ ⲧⲉϥⲙⲛⲧⲛⲟϭ ⲁϥt ⲛⲁϥ ⲛ-
ⲟⲩⲛⲟϭ ⲛⲉⲭⲟⲩⲥⲓⲁ: ⲁϥⲣ ⲣⲣⲟ ⲉϩⲣⲁⲓ
ⲉϫⲛ ⲛⲥⲱⲛⲧ ⲧⲏⲣⲟⲩ ⲁϥⲥⲱⲛⲧ
ⲛⲁϥ ⲛϩⲉⲛⲛⲟⲩⲧⲉ ⲙⲛ ϩⲉⲛⲁⲣⲝⲁⲅ-
ⲅⲉⲗⲟⲥ ⲙⲛ ϩⲉⲛⲁⲅⲅⲉⲗⲟⲥ ϩⲉⲛⲧⲃⲁ
ⲉⲙⲛⲧⲟⲩ ⲏⲡⲉ: ⲉϩⲟⲩⲛ ⲉⲩϩⲩⲡⲏ-
ⲣⲉⲥⲓⲁ ⲉⲃⲟⲗ ϭⲉ ϩⲓⲧⲟⲟⲧϥ ⲙⲡⲣⲱⲙⲉ
ⲉⲧⲙ̅ⲙⲁⲩ ⲁⲥⲁⲣⲝⲉⲥⲑⲁⲓ ⲛϭⲓ ⲧⲙⲛⲧ-
ⲛⲟⲩⲧⲉ ⲙⲛ ⲧⲙⲛⲧⲣⲣⲟ: ⲉⲧⲃⲉ ⲡⲁⲓ ⲁⲩt
ⲣⲛϥ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲛⲛⲟⲩⲧⲉ: ⲡⲣⲣⲟ
ⲛⲣⲣⲱⲟⲩ: ⲡⲉϩⲟⲩⲉⲓⲧ ⲛⲣⲱⲙⲉ
ⲧⲡⲓⲥⲧⲓⲥ ⲡⲉ ⲛⲛⲉⲧⲛⲁϣⲱⲡⲉ:
ⲙⲛⲛⲥⲁ ⲛⲁⲓ ⲟⲩⲛⲧⲁϥ ⲛϩⲏⲧϥ ⲛ-
ⲟⲩϩⲓⲇⲓⲟⲛ ⲛⲛⲟⲩⲥ ⲟⲩⲉⲛⲛⲟⲓⲁ: ⲛ-
ⲑⲉ ⲉⲧⲉ ϥⲟ ⲛⲙⲟⲥ ⲟⲩⲉⲛⲑⲩⲙⲏⲥⲓⲥ
ⲙⲛ ⲟⲩϥⲣⲟⲛⲏⲥⲓⲥ ⲟⲩⲗⲟⲅⲓⲥⲙⲟⲥ
ⲙⲛ ⲟⲩⲇⲩⲛⲁⲙⲓⲥ: ⲙⲉⲗⲟⲥ ⲛⲓⲙ ⲉ-
ⲧϣⲟⲟⲡ ϩⲛⲧⲉⲗⲓⲟⲥ ⲛⲉ ϩⲛⲁⲑⲁⲛⲁ-
ⲧⲟⲥ ⲛⲉ ⲕⲁⲧⲁ ⲙⲉⲛ ⲧⲁϥⲑⲁⲣⲥⲓⲁ ⲥⲉ-
ϣⲏϣ: ⲕⲁⲧⲁ ⲧϭⲟⲙ ⲟⲩⲛ ⲟⲩⲇⲓⲁ-
ϥⲟⲣⲁ: ⲛⲑⲉ ⲛⲡϣⲓⲃⲉ ⲛⲟⲩⲉⲓⲱⲧ
ⲉⲩϣⲏⲣⲉ: ⲁⲩⲱ ⲟⲩϣⲏⲣⲉ ⲉⲩⲉⲛⲛⲟⲓⲁ
ⲁⲩⲱ ⲧⲉⲛⲛⲟⲓⲁ ⲉⲡϣⲱϫⲡ ⲛⲑⲉ ⲛ-
ⲧⲁⲉⲓϣⲣⲡ ⲛϫⲟⲟⲥ ϩⲛ ⲛⲉⲛⲧⲁⲩϫⲡⲟ-
ⲟⲩ: ⲧⲙⲟⲛⲁⲥ ⲟ= ⲛϣⲟⲣⲡ ⲥⲟⲩⲏϩ
ⲛⲥⲱⲥ ⲛϭⲓ ⲧⲇⲩⲁⲥ ⲙⲛ ⲧⲉⲧⲣⲓⲁⲥ
ϣⲁϩⲣⲁⲓ ⲉⲛⲣⲁⲙⲏⲧ ⲛⲣⲁⲙⲏⲧ ⲇⲉ
ⲥⲉⲁⲣⲝⲓ ⲉϫⲛ ⲛⲣⲁϣⲉ: ⲉⲣⲉⲛⲣⲁϣⲉ
ⲁⲣⲝⲓ ⲉϫⲛ ⲛⲣⲁϣⲟ: ⲉⲣⲉⲛϣⲟ: ⲁⲣ-
ⲝⲓ ⲉϫⲛ ⲛⲉⲧⲃⲁ: ⲡⲉⲥⲙⲟⲧ ⲡⲉ ⲡⲁⲓ ϩⲛ
ⲛⲁⲑⲁⲛⲁⲧⲟⲥ ⲡⲉϩⲟⲩⲉⲓⲧ ⲛⲣⲱ-
ⲙⲉ ⲛⲧⲉⲉⲓϩⲉ: ⲧⲉϥⲙⲟⲛⲁⲥ ⲧⲉ
ⲁϥⲧⲁⲙⲓⲟ ⲛⲁϥ ⲛϩⲉⲛⲁⲅⲅⲉⲗⲟⲥ
ϩⲉⲛⲧⲃⲁ ⲉⲙⲛⲧⲟⲩ ⲏⲡⲉ ⲉϩⲟⲩⲛ
ⲉⲩϩⲩⲡⲏⲣⲉⲥⲓⲁ: ⲡⲙⲏⲏϣⲉ ⲧⲏⲣϥ
ⲛⲛⲁⲅⲅⲉⲗⲟⲥ ⲉⲧⲙⲙⲁⲩ ϣⲁⲩϫⲟ-
ⲟⲥ ⲉⲣⲟⲟⲩ ϫⲉ ⲧⲉⲕⲕⲗⲏⲥⲓⲁ ⲛⲛⲉ-
ⲧⲟⲩⲁⲁⲃ: ⲛⲟⲩⲟⲉⲓⲛ ⲛⲁⲧϩⲁⲉⲓⲃⲉⲥ
ⲛⲉⲧⲙⲙⲁⲩ ϭⲉ ⲉⲩϣⲁⲛⲁⲥⲡⲁⲍⲉ
ⲛⲛⲉⲩⲉⲣⲏⲟⲩ ϣⲁⲣⲉⲛⲉⲩⲁⲥⲡⲁⲥ-
ⲙⲟⲥ ϣⲱⲡⲉ ⲛϩⲉⲛⲁⲅⲅⲉⲗⲟⲥ ⲉⲩ-
ⲉⲓⲛⲉ ⲙⲙⲟⲟⲩ ⲡⲉⲡⲣⲱⲧⲟⲅⲉⲛⲉ-
ⲧⲱⲣ: ⲛⲉⲓⲱⲧ ϣⲁⲩϫⲟⲟⲥ ⲉⲣⲟϥ
ϫⲉ ⲁⲇⲁⲙ ⲡⲁ ⲡⲟⲩⲟⲉⲓⲛ: ⲧⲙⲛⲧⲣ-
ⲣⲟ ⲇⲉ ⲙⲡϣⲏⲣⲉ ⲙⲡⲣⲱⲙⲉ ⲉⲥ-
ⲙⲉϩ ⲛⲣⲁϣⲉ ⲛⲁⲧϣⲁϫⲉ ⲉⲣⲟϥ
ⲙⲛ ⲟⲩⲧⲉⲗⲏⲗ ⲉⲙⲉϥϣⲓⲃⲉ ⲉⲩⲧⲉⲣ-
ⲡⲉ ⲉⲩⲙⲏⲛ ⲉⲃⲟⲗ ϩⲛ ⲟⲩⲣⲁϣⲉ ⲛⲁⲧ-
ϣⲁϫⲉ ⲉⲣⲟϥ ⲉϩⲣⲁⲓ ⲉϫⲛ ⲡⲉⲩⲉⲟⲟⲩ
ⲛⲁⲧⲧⲁⲕⲟ: ⲡⲁⲓ ⲉⲧⲉ ⲙⲡⲟⲩⲥⲟ-
ⲧⲙⲉϥ ⲉⲛⲉϩ ⲟⲩⲇⲉ ⲙⲡⲉϥⲟⲩⲱⲛϩ
ⲉⲛⲁⲓⲱⲛ ⲧⲏⲣⲟⲩ ⲛⲧⲁⲩϣⲱⲡⲉ
ⲙⲛ ⲛⲉⲩⲕⲟⲥⲙⲟⲥ: ⲡϣⲏⲣⲉ ϭⲉ
ⲙⲡⲣⲱⲙⲉ ⲁϥⲥⲩⲙϥⲱⲛⲉⲓ ⲙⲛ
ⲧⲥⲟϥⲓⲁ ⲧⲉϥⲥⲩⲛⲍⲩⲅⲟⲥ ⲁϥⲟⲩ-
ⲱⲛϩ ⲉⲃⲟⲗ ⲛⲟⲩⲛⲟϭ ⲛⲟⲩⲟⲉⲓⲛ
ⲛϩⲟⲟⲩⲧⲥϩⲓⲙⲉ: ⲡⲉϥⲣⲁⲛ ⲙⲙⲛⲧ-
ϩⲟⲟⲩⲧ ϣⲁⲩϫⲟⲟⲥ ⲉⲣⲟϥ ϫⲉ ⲡⲥⲱ-
ⲧⲏⲣ ⲡⲣⲉϥϫⲡⲉ ⲛⲕⲁ ⲛⲓⲙ ⲡⲉϥⲣⲁⲛ
ⲙⲙⲛⲧⲥϩⲓⲙⲉ ϣⲁⲩϫⲟⲟⲥ ⲉⲣⲟϥ ϫⲉ
ⲧⲥⲟϥⲓⲁ ⲡⲁⲛⲅⲉⲛⲉⲧⲓⲣⲁ ϣⲁⲣⲉ
ϩⲟⲉⲓⲛ ϫⲟⲟⲥ ⲉⲣⲟⲥ ϫⲉ ⲧⲡⲓⲥⲧⲓⲥ
ⲡⲥⲱⲧⲏⲣ ϭⲉ ⲁϥⲥⲩⲙϥⲱⲛⲉⲓ ⲙⲛ
ⲧⲉϥⲥⲩⲛⲍⲩⲅⲟⲥ ⲧⲡⲓⲥⲧⲓⲥ ⲥⲟϥⲓⲁ
ⲁϥⲟⲩⲱⲛϩ ⲛⲥⲟⲟⲩ ⲙⲡⲛⲉⲩⲙⲁ-
ⲧⲓⲕⲟⲛ ⲛϩⲟⲟⲩⲧⲥϩⲓⲙⲉ ⲉⲡⲧⲩ-
ⲡⲟⲥ ⲡⲉ ⲛⲛⲉⲧϩⲁⲧⲉⲩϩⲏ: ⲛϩⲟⲟⲩⲧ
ⲛⲉⲩⲣⲁⲛ ⲛⲉ ⲛⲁⲓ ⲡϣⲟⲣⲡ ⲡⲉ ⲡⲁ-
ⲅⲉⲛⲛⲏⲧⲟⲥ ⲡⲙⲉϩⲥⲛⲁⲩ ⲡⲉ ⲡⲁⲩ-
ⲧⲟⲅⲉⲛⲛⲏⲧⲟⲥ ⲡⲙⲉϩϣⲟⲙⲛⲧ
ⲡⲉ ⲡⲅⲉⲛⲉⲧⲱⲣ: ⲡⲙⲉϩϥⲧⲟⲟⲩ ⲡⲉ
ⲡⲉⲡⲣⲱⲧⲟⲅⲉⲛⲉⲧⲱⲣ: ⲡⲙⲉϩt-
ⲟⲩ ⲡⲉ ⲡⲁⲛⲅⲉⲛⲉⲧⲱⲣ: ⲡⲙⲉϩⲥⲟⲟⲩ
ⲡⲉ ⲡⲁⲣⲝⲓⲅⲉⲛⲉⲧⲱⲣ: ⲛⲣⲁⲛ ϩⲱⲟⲩ
ⲛⲛⲉϩⲓⲟⲙⲉ ⲛⲉ ⲛⲁⲓ: ⲧϣⲟⲣⲡ ⲡⲉ
ⲡⲡⲁⲛⲥⲟϥⲟⲥ ⲥⲟϥⲓⲁ: ⲧⲙⲉϩⲥⲛⲧⲉ
ⲡⲉ ⲡⲁⲛⲙⲏⲧⲱⲣ: ⲥⲟϥⲓⲁ: ⲧⲙⲉϩϣⲟ-
ⲙⲧⲉ ⲡⲉ ⲡⲁⲛⲅⲉⲛⲉⲧⲓⲣⲁ ⲥⲟϥⲓⲁ:
ⲧⲙⲉϩϥⲧⲟⲉ ⲡⲉ ⲧⲉⲡⲣⲱⲧⲟⲅⲉⲛⲉⲧⲓ-
ⲣⲁ ⲥⲟϥⲓⲁ: ⲧⲙⲉϩtⲉ ⲧⲉ ⲧⲁⲅⲁⲡⲏ ⲥⲟ-
ϥⲓⲁ: ⲧⲙⲉϩⲥⲟⲉ ⲧⲉ ⲧⲡⲓⲥⲧⲓⲥ ⲥⲟ-
ϥⲓⲁ: ⲉⲃⲟⲗ ϩⲛ ⲧⲉⲩⲥⲩⲛϥⲱⲛⲏ-
ⲥⲓⲥ ⲛⲧⲁⲉⲓⲣ ϣⲣⲡ: ⲛϫⲟⲟⲩ ⲁⲩⲟⲩ-
ⲱⲛϩ ϩⲛ ⲛⲁⲓⲱⲛ ⲉⲧⲕⲏ ⲉϩⲣⲁⲓ ⲛϭⲓ
ⲛⲉⲛⲛⲟⲓⲁ: ⲉⲃⲟⲗ ϩⲛ ⲛⲉⲛⲛⲟⲓⲁ ⲛⲉⲛ-
ⲑⲩⲙⲏⲥⲓⲥ ⲉⲃⲟⲗ ϩⲛ ⲛⲉⲛⲑⲩⲙⲏⲥⲓⲥ
ⲛⲉϥⲣⲟⲛⲏⲥⲓⲥ ⲉⲃⲟⲗ ϩⲛ ⲛⲉϥⲣⲟⲛⲏ-
ⲥⲓⲥ ⲛⲗⲟⲅⲓⲥⲙⲟⲥ: ⲉⲃⲟⲗ ϩⲛ ⲛⲗⲟⲅⲓ-
ⲥⲙⲟⲥ ⲛⲉⲑⲉⲗⲏⲥⲓⲥ: ⲉⲃⲟⲗ ϩⲛ ⲛⲉ-
ⲑⲉⲗⲏⲥⲓⲥ ⲛⲗⲟⲅⲟⲥ: ⲧⲙⲛⲧⲥⲛⲟⲟⲩⲥ
ϭⲉ ⲛϭⲟⲙ ⲛⲧⲁⲉⲓⲣ ϣⲣⲡ ⲛϫⲟⲟⲩ
ⲁⲩⲥⲩⲙϥⲱⲛⲉⲓ ⲙⲛ ⲛⲉⲩⲉⲣⲏⲟⲩ
ⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϭⲓ ⲛϩⲟⲟⲩⲧ ⲫ ⲫ
ⲛⲉϩⲓⲟⲙⲉ ⲫ ⲫ: ϩⲱⲥⲧⲉ ⲛⲥⲉⲣ ϣϥⲉ-
ⲥⲛⲟⲟⲩⲥ ⲛⲇⲩⲛⲁⲙⲓⲥ: ⲧⲉϣϥⲉⲥⲛⲟ-
ⲟⲩⲥ ⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϭⲓ ⲧⲟⲩⲉⲓ ⲧⲟⲩ-
ⲉⲓ ⲙⲙⲟⲟⲩ ⲛtⲟⲩ ⲙⲡⲛⲉⲩⲙⲁⲧⲓ-
ⲕⲟⲛ ⲉⲧⲉ ⲛⲁⲓ ⲛⲉ ⲧϣⲙⲧϣⲉⲥⲉ ⲛ-
ⲇⲩⲛⲁⲙⲓⲥ ⲡⲉⲩϩⲱⲧⲣ ⲧⲏⲣⲟⲩ ⲡⲉ
ⲡⲟⲩⲱϣ: ⲡⲁⲑⲁⲛⲁⲧⲟⲥ ϭⲉ ⲛⲣⲱⲙⲉ
ⲁϥϣⲱⲡⲉ ⲛⲁϥ ⲛⲧⲩⲡⲟⲥ ⲛϭⲓ ⲡⲉⲛ-
ⲁⲓⲱⲛ: ⲡⲉⲝⲣⲟⲛⲟⲥ ⲁϥϣⲱⲡⲉ ⲛ-
ⲧⲩⲡⲟⲥ ⲙⲡⲉⲡⲣⲱⲧⲟⲅⲉⲛⲉⲧⲱⲣ
ⲡⲉϥϣⲏⲣⲉ: ⲧⲉⲣⲟⲙⲡⲉ ⲁⲥϣⲱⲡⲉ ⲛ-
ⲧⲩⲡⲟⲥ ⲙⲡⲥⲱⲧⲏⲣ: ⲡⲙⲛⲧⲥⲛⲟ-
ⲟⲩⲥ ⲛⲉⲃⲟⲧ ⲁⲩϣⲱⲡⲉ ⲛⲧⲩⲡⲟⲥ
ⲛⲧⲙⲛⲧⲥⲛⲟⲟⲩⲥ ⲛϭⲟⲙ: ⲡϣⲙⲧ-
ⲧϣⲉⲥⲉ ⲛⲧⲛ ⲧⲉⲣⲟⲙⲡⲉ ⲛϩⲟⲟⲩ ⲛ-
ⲧⲁⲩϣⲱⲡⲉ ⲛⲧⲩⲡⲟⲥ ⲛⲧϣⲙⲧϣⲉ-
ⲥⲉ ⲛϭⲟⲙ: ⲛⲁⲓ ⲛⲧⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ
ϩⲙ ⲡⲥⲱⲧⲏⲣ ⲛⲁⲅⲅⲉⲗⲟⲥ ⲛⲧⲁⲩ-
ϣⲱⲡⲉ ⲉⲃⲟⲗ ϩⲛ ⲛⲁⲓ ⲉⲧⲉ ⲙⲛ ⲏⲡⲉ
ⲉⲣⲟⲟⲩ ⲁⲩϣⲱⲡⲉ ⲛⲁⲩ ⲛⲧⲩⲡⲟⲥ
ⲛϭⲓ ⲛⲉⲩⲛⲟⲟⲩⲉ ⲙⲛ ⲛⲉⲩⲥⲟⲩⲥⲟⲩ
ⲛⲧⲉⲣⲟⲩⲱⲛϩ ⲇⲉ ⲉⲃⲟⲗ ⲛϭⲓ ⲛⲉⲛ-
ⲧⲁⲉⲓϣⲁϫⲉ ⲉⲣⲟⲟⲩ ⲁϥⲧⲁⲙⲓⲟ ⲛⲁϥ
ⲛϭⲓ ⲡⲁⲛⲅⲉⲛⲉⲧⲱⲣ ⲡⲉⲩⲉⲓⲱⲧ ⲛ-
ϣⲟⲣⲡ ⲙⲙⲛⲧⲥⲛⲟⲟⲩⲥ ⲛⲁⲓⲱⲛ
ⲉϩⲟⲩⲛ ⲉⲧϩⲩⲡⲏⲣⲉⲥⲓⲁ ⲙⲛⲡⲙⲛ-
ⲧⲥⲛⲟⲟⲩⲥ ⲛⲁⲅⲅⲉⲗⲟⲥ: ⲁⲩⲱ ⲛϩⲣⲁⲓ
ϩⲛ ⲛⲁⲓⲱⲛ ⲧⲏⲣⲟⲩ ⲛⲉⲩⲛ ⲥⲟⲉ: ⲥⲟⲉ:
ⲡⲉ: ϩⲙ ⲡⲟⲩⲁ ⲡⲟⲩⲁ ⲙⲙⲟⲟⲩ ϩⲱⲥⲧⲉ
ⲛⲥⲉⲣ ϣϥⲉⲥⲛⲟⲟⲩⲥ ⲙⲡⲉ ⲛⲧⲉ ⲧⲉϣ-
ϥⲉⲥⲛⲟⲟⲩⲉ ⲛϭⲟⲙ ⲛⲁⲓ ⲛⲧⲁⲩⲟⲩⲱⲛϩ
ⲉⲃⲟⲗ ⲛϩⲏⲧϥ: ⲁⲩⲱ ϩⲛ ⲙⲡⲏⲟⲩⲉ
ⲧⲏⲣⲟⲩ ⲛⲉⲟⲩⲛ tⲟⲩ tⲟⲩ ⲛⲥⲧⲉ-
ⲣⲉⲱⲙⲁ ϩⲱⲥⲧⲉ ⲛⲥⲉⲣ ϣⲙⲧϣⲉ-
ⲥⲉ ⲛⲥⲧⲉⲣⲉⲱⲙⲁ ⲛⲧⲉ ⲧϣⲙⲧϣⲉ-
ⲥⲉ ⲛϭⲟⲙ ⲛⲁⲓ ⲛⲧⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ
ⲛϩⲏⲧⲟⲩ ⲛⲉⲥⲧⲉⲣⲉⲱⲙⲁ ⲛⲧⲉ-
ⲣⲟⲩϫⲱⲕ ⲉⲃⲟⲗ ⲁⲩtⲣⲛ ⲛⲁⲩ ϫⲉ
ⲧϣⲙⲧϣⲉⲥⲉ ⲛⲡⲉ ⲉⲡⲣⲁⲛ ⲛⲙ-
ⲡⲏⲟⲩⲉ ⲉⲧϩⲁⲧⲉⲩϩⲏ: ⲁⲩⲱ ⲛⲁⲓ ⲧⲏ-
ⲣⲟⲩ ⲥⲉϫⲏⲕ ⲁⲩⲱ ⲛⲁⲛⲟⲩ ⲁⲩⲱ ⲛⲧⲉ-
ⲉⲓϩⲉ ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϭⲓ ⲡϩⲩⲥⲧⲉ-
ⲣⲏⲙⲁ ⲛⲧⲙⲛⲧⲥϩⲓⲙⲉ: ⲡⲉϩⲟⲩⲉⲓⲧ
ϭⲉ ⲛⲁⲓⲱⲛ ⲡⲁ ⲡⲁⲑⲁⲛⲁⲧⲟⲥ ⲛⲣⲱⲙⲉ
ⲡⲉ ⲡⲙⲉϩⲥⲛⲁⲩ ⲛⲁⲓⲱⲛ ⲡⲁ ⲡϣⲏⲣⲉ
ⲙⲡⲣⲱⲙⲉ ⲡⲉ ⲡⲉⲧⲉϣⲁⲩϫⲟⲟⲥ ⲉ-
ⲣⲟϥ ϫⲉ ⲡⲉⲡⲣⲱⲧⲟⲅⲉⲛⲉⲧⲱⲣ ⲡⲉⲧⲉ
ϣⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲡⲥⲱⲧⲏⲣ
ⲡⲉⲧⲉⲙⲁϩⲧⲉ ⲛⲛⲁⲓ ⲡⲁⲓⲱⲛ ⲡⲉⲧⲉ
ⲙⲛ ⲙⲛⲧⲣⲣⲟ ϩⲓϫⲱϥ ⲛⲧⲛ ⲡϣⲁ
ⲉⲛⲉϩ ⲛⲛⲟⲩⲧⲉ ⲛⲁⲡⲉⲣⲁⲛⲧⲟⲥ ⲡⲁⲓ-
ⲱⲛ ⲛⲧⲉ ⲛⲓⲁⲓⲱⲛ ⲛⲧⲛ ⲛⲁⲑⲁⲛⲁⲧⲟⲥ
ⲉⲧⲛϩⲏⲧϥ: ⲡⲥⲁⲛϩⲣⲉ ⲛⲧⲙⲉϩϣ-
ⲙⲟⲩⲛⲉ ⲛⲧⲁϩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲙ ⲡ-
ⲝⲁⲟⲥ ⲛⲧⲟϥ ⲇⲉ ⲡⲁⲑⲁⲛⲁⲧⲟⲥ ⲛⲣⲱ-
ⲙⲉ ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϩⲛⲁⲓⲱⲛ
ⲙⲛ ϩⲛϭⲟⲙ ⲙⲛ ϩⲉⲛⲙⲛⲧⲣⲣⲟ
ⲁϥt ⲛⲧⲉⲭⲟⲩⲥⲓⲁ ⲛⲟⲩⲟⲛ ⲛⲓⲙ:
ⲛⲧⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϩⲏⲧϥ: ⲉ-
ⲧⲣⲟⲩⲧⲁⲛⲟ ⲛⲛⲁⲓ ⲉⲧⲟⲩⲁϣⲟⲩ
ϣⲁ ⲛⲉϩⲟⲟⲩ ⲉⲧⲙⲡⲥⲁϩⲣⲉ ⲙⲡⲉⲝⲁ-
ⲟⲥ ⲛⲁⲓ ⲅⲁⲣ ⲁⲩⲥⲩⲙϥⲱⲛⲓ ⲙⲛ ⲛⲉⲩ-
ⲉⲣⲏⲟⲩ ⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲙⲙⲛⲧ-
ⲛⲟϭ ⲛⲓⲙ: ⲁⲩⲱ ⲉⲃⲟⲗ ϩⲛ ⲟⲩⲡⲛⲁ̅
ⲛⲟⲩⲙⲏⲏϣⲉ ⲛⲟⲩⲟⲉⲓⲛ ⲉⲩ-
ϩⲁ ⲉⲟⲟⲩ ⲉⲙⲛⲧⲟⲩ ⲏⲡⲉ ⲛⲁⲓ ⲛ-
ⲧⲁⲩt ⲣⲓⲛⲟⲩ ⲛⲧⲁⲣⲝⲏ ⲉⲧⲉ ⲡⲉⲉⲓ
ⲡⲉ ⲧⲉϩⲟⲩⲉⲓⲧⲉ ⲧⲙⲏⲧⲉ ⲙⲛ ⲡϫⲱⲕ
ⲉⲃⲟⲗ ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ ⲡⲉϩⲟⲩⲉⲓⲧ ⲛⲁⲓ-
ⲱⲛ ⲙⲛ ⲡⲙⲉϩⲥⲛⲁⲩ ⲙⲛ ⲡⲙⲉϩ-
ϣⲟⲙⲛⲧ ⲡⲉϩⲟⲩⲉⲓⲧ ⲁⲩt ⲣⲛϥ
ϫⲉ ⲧⲙⲛⲧⲟⲩⲁ ⲁⲩⲱ ⲧⲁⲛⲁⲡⲁⲩⲥⲓⲥ ⲉⲩ-
ⲛⲧⲉ ⲡⲟⲩⲁ ⲡⲟⲩⲁ ⲙⲙⲁⲩ ⲡⲉϥ-
ⲣⲁⲛ ϫⲉ ⲁⲩⲟⲛⲟⲙⲁⲍⲉ ⲛⲧⲉⲕⲕⲗⲏ-
ⲥⲓⲁ ϩⲙⲡⲙⲉϩϣⲟⲙⲛⲧ ⲛⲁⲓⲱⲛ ϫⲉ ⲉ-
ⲃⲟⲗ ϩⲙ ⲡⲓⲁⲧⲟ ⲛⲙⲏⲏϣⲉ ⲛⲧⲁ-
ϩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲙ ⲡⲓⲟⲩⲁ ⲛⲟⲩ-
ⲁⲧⲟ ⲉⲧⲃⲉ ⲡⲁⲓ ⲉⲣⲉⲡⲓⲙⲏⲏϣⲉ
ⲥⲱⲟⲩϩ ⲛⲥⲉⲉⲓ ⲉⲩⲙⲛⲧⲟⲩⲁ:
ϣⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟⲟⲩ ϫⲉ ⲉⲕⲕⲗⲏ-
ⲥⲓⲁ ⲉⲃⲟⲗ ϩⲛ tⲉⲕⲕⲗⲏⲥⲓⲁ ⲉⲧⲟⲩⲁⲧⲃ:
ⲉⲧⲡⲉ ⲉⲧⲃⲉ ⲡⲉⲉⲓ ⲧⲉⲕⲕⲗⲏⲥⲓⲁ ⲛ-
ⲧⲙⲉϩϣⲙⲟⲩⲛⲉ: ⲁⲩⲟⲩⲟⲛϩⲥ ⲉⲃⲟⲗ
ⲉⲩϩⲁⲟⲩⲧⲥϩⲓⲙⲉ: ⲁⲩt ⲣⲁⲛ ⲉⲣⲟⲥ
ⲉⲕ ⲙⲉⲣⲟⲥ ⲛϩⲟⲟⲩⲧ ⲁⲩⲱ ⲉⲕ ⲙⲉⲣⲟⲥ
ⲛⲥϩⲓⲙⲉ: ⲡϩⲟⲟⲩⲧ ⲁⲩt ⲣⲛϥ ϫⲉ ⲉⲕ-
ⲕⲗⲏⲥⲓⲁ ⲧⲉⲥϩⲓⲙⲉ ϫⲉ ⲍⲱⲏ ϫⲉ
ⲕⲁⲁⲥ ⲉⲥⲛⲁⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϫⲉ ⲉⲃⲟⲗ
ϩⲛ ⲟⲩⲥϩⲓⲙⲉ ⲁⲡⲱⲛϩ ϣⲱⲡⲉ: ϩⲛ
ⲛⲁⲓⲱⲛ ⲧⲏⲣⲟⲩ: ⲣⲁⲛ ⲛⲓⲙ ⲉⲁⲩϫⲓ-
ⲧⲟⲩ ϫⲓⲛ ⲛⲧⲁⲣⲝⲏ ⲉⲃⲟⲗ ϩⲙ ⲡⲉϥ-
ⲙⲉⲧⲉ ⲙⲛ ⲧⲉϥⲉⲛⲛⲟⲓⲁ ⲁⲩⲟⲩⲱⲛϩ
ⲛϭⲓ ⲛⲇⲩⲛⲁⲙⲓⲥ ⲛⲁⲓ ⲛⲧⲁⲩt ⲣⲓ-
ⲛⲟⲩ ϫⲉ ⲛⲛⲟⲩⲧⲉ: ⲛⲛⲟⲩⲧⲉ ⲇⲉ
ⲉⲃⲟⲗ ϩⲛ ⲛⲉⲩϥⲣⲟⲛⲏⲥⲓⲥ ⲁⲩⲟⲩ-
ⲱⲛϩ ⲉⲃⲟⲗ ⲛϩⲛⲛⲟⲩⲧⲉ ⲛⲛⲟⲩ-
ⲧⲉ: ⲛⲛⲟⲩⲧⲉ ⲇⲉ ⲉⲃⲟⲗ ϩⲛ ⲛⲉⲩ-
ϥⲣⲟⲛⲏⲥⲓⲥ ⲁⲩⲟⲩⲱⲛϩ ⲛϩⲛϫⲟ-
ⲉⲓⲥ: ⲛϫⲟⲉⲓⲥ ⲇⲉ ⲛⲛϫⲟⲉⲓⲥ ⲉⲃⲟⲗ
ϩⲛ ⲛⲉⲩⲗⲟⲅⲟⲥ ⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ
ⲛϩⲛϫⲟⲉⲓⲥ: ⲛϫⲟⲉⲓⲥ ⲇⲉ ⲉⲃⲟⲗ ϩⲛ
ⲛⲉⲩϭⲟⲙ ⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϩⲉⲛ-
ⲁⲣⲝⲁⲅⲅⲉⲗⲟⲥ: ⲛⲁⲣⲝⲁⲅⲅⲉⲗⲟⲥ ⲁⲩ-
ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϩⲉⲛⲁⲅⲅⲉⲗⲟⲥ ⲉ-
ⲃⲟⲗ ϩⲛ ⲛⲁⲓ ⲁⲧϩⲓⲇⲉⲁ ⲟⲩⲱⲛϩ:
ϩⲓ: ⲥⲝⲏⲙⲁ ϩⲓ ⲙⲟⲣϥⲏ ⲉt ⲣⲁⲛ
ⲉⲛⲓⲁⲓⲱⲛ ⲧⲏⲣⲟⲩ ⲙⲛ ⲛⲉⲩⲕⲟ-
ⲥⲙⲟⲥ: ⲛⲁⲑⲁⲛⲁⲧⲟⲥ ⲧⲏⲣⲟⲩ ⲛⲧⲁ-
ⲉⲓⲣ ϣⲣⲡ ⲛϫⲟⲟⲩ ⲉⲩⲛⲧⲟⲩ ⲧⲉ-
ⲭⲟⲩⲥⲓⲁ ⲧⲏⲣⲟⲩ ⲉⲃⲟⲗ ϩⲛ ⲧϭⲟⲙ ⲙ-
ⲡⲓⲁⲑⲁⲛⲁⲧⲟⲥ ⲛⲣⲱⲙⲉ ⲙⲛ ⲧⲥⲟ-
ϥⲓⲁ ⲧⲉϥⲥⲩⲛⲍⲩⲅⲟⲥ ⲧⲁⲓ ⲛⲧⲁⲩ-
ϫⲟⲟⲥ ⲉⲣⲟⲥ ϫⲉ ⲥⲓⲅⲏ: ⲛⲧⲁⲩt ⲣⲛⲥ
ϫⲉ ⲥⲓⲅⲏ ϫⲉ ⲛϩⲣⲁⲓ ϩⲛ ⲟⲩⲉⲛⲑⲩⲙⲏ-
ⲥⲓⲥ ⲁϫⲛ ϣⲁϫⲉ ⲁⲥϫⲱⲕ ⲛⲧⲉⲥ-
ⲙⲛⲧⲛⲟϭ ⲛⲁϥⲑⲁⲣⲥⲓⲁ ⲉⲩⲛⲧⲁⲩ
ⲛⲧⲉⲭⲟⲩⲥⲓⲁ ⲁⲩⲧⲥⲁⲛⲟ ⲛⲁⲩ ⲛϭⲓ
ⲡⲟⲩⲁ ⲡⲟⲩⲁ ⲙⲙⲟⲟⲩ ⲛϩⲉⲛⲛⲟϭ
ⲙⲙⲛⲧⲣⲣⲱⲟⲩ ϩⲛ ⲙⲡⲏⲟⲩⲉ ⲧⲏ-
ⲣⲟⲩ ⲛⲁⲑⲁⲛⲁⲧⲟⲥ ⲙⲛ ⲛⲉⲩⲥⲧⲉ-
ⲣⲉⲱⲙⲁ ϩⲛⲑⲣⲟⲛⲟⲥ ϩⲉⲛⲣⲡⲉ
ⲡⲣⲟⲥ ⲧⲉⲩⲙⲛⲧⲛⲟϭ ϩⲟⲓⲛⲉ ⲙⲉⲛ
ϩⲛ ⲙⲙⲁ ⲛϣⲱⲡⲉ ⲙⲛ ϩⲉⲛϩⲁⲣ-
ⲙⲁ ⲉⲩϩⲁ ⲉⲟⲟⲩ ⲛⲁⲧϣⲁϫⲉ ⲉⲣⲟⲟⲩ
ⲛⲁⲓ ⲉⲙⲛ ϣϭⲟⲙ ⲉϫⲟⲟⲩ ϩⲙ ϥⲩ-
ⲥⲓⲥ ⲛⲓⲙ: ⲁⲩⲧⲥⲁⲛⲟ ⲛⲁⲩ ⲛϩⲉⲛ-
ⲥⲧⲣⲁⲧⲓⲁ ⲛⲁⲅⲅⲉⲗⲟⲥ ϩⲉⲛⲧⲃⲁ ⲉ-
ⲙⲛⲧⲟⲩ ⲏⲡⲉ ⲉϩⲟⲩⲛ ⲉⲩϩⲩⲡⲏ-
ⲣⲉⲥⲓⲁ ⲙⲛ ⲟⲩⲉⲟⲟⲩ ⲉⲧⲓ ϩⲉⲛⲡⲁⲣⲑⲉ-
ⲛⲟⲥ ⲙⲡⲛⲁ̅ ⲛⲟⲩⲟⲉⲓⲛ ⲛⲁⲧϣⲁϫⲉ
ⲉⲣⲟⲟⲩ: ⲙⲙⲛ ϩⲓⲥⲉ ⲙⲙⲁⲩ ϩⲁⲧⲏ-
ⲟⲩ ⲙⲛ ⲙⲛⲧⲁⲧϭⲟⲙ: ⲁⲗⲗⲁ ⲟⲩⲱϣⲉ
ⲙⲙⲁⲧⲉ ⲡⲉ: ϣⲁϥϣⲱⲡⲉ ⲛⲧⲉⲩ-
ⲛⲟⲩ ⲛⲧⲉⲉⲓϩⲉ: ⲁⲩϫⲱⲕ ⲉⲃⲟⲗ ⲛϭⲓ
ⲛⲁⲓⲱⲛ ⲙⲛ ⲛⲉⲩⲡⲉ: ⲙⲛ ⲛⲉⲥⲧⲉⲣⲉ-
ⲱⲙⲁ ⲙⲡⲉⲟⲟⲩ ⲙⲡⲁⲑⲁⲛⲁⲧⲟⲥ
ⲛⲣⲱⲙⲉ ⲙⲛ ⲧⲥⲟϥⲓⲁ ⲧⲉϥⲥⲩⲛ-
ⲍⲩⲅⲟⲥ ⲡⲙⲁ ⲉⲧⲁϥϣⲱⲡ ⲉⲣⲟϥ ⲛⲧⲉⲥⲙⲟⲧ ⲛⲉⲱⲛ ⲛⲓⲙ ⲙⲛ
ⲛⲉⲩⲕⲟⲥⲙⲟⲥ ⲙⲛ ⲛⲉⲛⲧⲁⲩϣⲱ-
ⲡⲉ ⲙⲛⲛⲥⲁ ⲛⲁⲓ ⲉⲧⲣⲟⲩⲧⲥⲁⲛⲟ ⲛ-
ⲛⲧⲩⲡⲟⲥ ⲙⲡⲙⲁ ⲉⲧⲙⲙⲁⲩ ⲛⲉⲩ-
ⲉⲓⲛⲉ ϩⲛ ⲙⲡⲏⲟⲩⲉ ⲙⲡⲉⲝⲁⲟⲥ ⲙⲛ
ⲛⲉⲩⲕⲟⲥⲙⲟⲥ: ⲧⲉϥⲩⲥⲓⲥ ⲇⲉ ⲧⲏⲣⲥ
ⲉⲃⲟⲗ ϩⲙ ⲡⲁⲑⲁⲛⲁⲧⲟⲥ ϫⲓⲛ ⲙⲡⲁ-
ⲅⲉⲛⲛⲏⲧⲟⲥ ϣⲁ ⲡϭⲱⲗⲡ ⲉⲃⲟⲗ ⲙ-
ⲡⲉⲝⲁⲟⲥ ϩⲙ ⲡⲟⲩⲟⲉⲓⲛ ⲉⲧⲣ ⲟⲩⲟⲉⲓⲛ:
ⲛⲁⲧϩⲁⲉⲓⲃⲉⲥ ⲙⲛ ⲟⲩⲣⲁϣⲉ ⲛⲁⲧϣⲁ-
ϫⲉ ⲉⲣⲟϥ ⲙⲛ ⲟⲩⲧⲉⲗⲏⲗ ⲛⲛⲁⲧϫⲟ-
ⲟϥ ⲉⲩⲧⲉⲣⲡⲉⲥⲑⲁⲓ ⲉⲩⲙⲏⲛ ⲉⲃⲟⲗ
ⲉϩⲣⲁⲓ ⲉϫⲙ ⲡⲉⲩⲉⲟⲟⲩ ⲉⲧⲉ ⲙⲉϥ-
ϣⲓⲃⲉ ⲙⲛ ⲧⲁⲛⲁⲡⲁⲩⲥⲓⲥ ⲉⲧⲉ ⲙⲉⲩ-
ϣⲓⲧⲥ ⲧⲁⲓ ⲉⲧⲉ ⲙⲛ ϣϭⲟⲙ ⲉϣⲁϫⲉ
ⲉⲣⲟⲥ ⲟⲩⲇⲉ ⲛⲛⲉⲩⲉϣⲛⲟⲉⲓ
ⲙⲙⲟⲥ ⲛϩⲣⲁⲓ ϩⲛ ⲛⲁⲓⲱⲛ ⲧⲏ-
ⲣⲟⲩ ⲛⲧⲁⲩϣⲱⲡⲉ ⲙⲛ ⲛⲉⲩϭⲟⲙ
ⲁⲩⲱ ϩⲱ ϣⲁ ⲡⲉⲉⲓⲙⲁ: ⲛⲁⲓ ⲇⲉ ⲧⲏ-
ⲣⲟⲩ ⲛⲧⲁⲉⲓⲣ ϣⲣⲡ ⲛϫⲟⲟⲩ ⲛⲁⲕ
ⲁⲉⲓϫⲟⲟⲩ ⲕⲁⲧⲁ ⲑⲉ ⲉⲧⲕⲛⲁϣ
ⲧⲱⲟⲩⲛ ⲙⲙⲟⲥ: ϣⲁⲛⲧⲉⲡⲓⲁⲧ
t ⲥⲃⲱ ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ: ⲛϩⲏⲧⲕ:
ⲁⲩⲱ ⲛⲁⲓ ⲧⲏⲣⲟⲩ ϥⲛⲁϫⲟⲟⲩ ⲉ-
ⲣⲟⲕ ϩⲛ ⲟⲩⲣⲁϣⲉ ⲙⲛ ⲟⲩⲥⲟⲟⲩⲛ
ⲉϥⲧⲟⲩⲃⲏⲟⲩ
ⲉⲩⲅⲛⲱⲥⲧⲟⲥ ⲡⲙⲁ-
ⲕⲁⲣⲓⲟⲥ
Source Colophon
Sahidic Coptic source text of Eugnostos the Blessed. Nag Hammadi Library, Codex III, pages 70–90 (pages 79–80 missing). Transcription from Nag Hammadi codex photographs and critical editions. Source: Milan Konvicka / Marcion Project (GPL v2).
🌲