The Secret Book According to John (Short Version)
A vision granted on the mountain — the Invisible Spirit, the fall of Wisdom, and the imprisonment and liberation of the divine spark within humanity.
[The opening pages (1–4) are extremely fragmentary. What survives indicates that John, the brother of James and son of Zebedee, encountered a Pharisee named Arimanios at the Temple who challenged him about Jesus. Troubled, John withdrew to a solitary place on a mountain, where the heavens opened and a luminous figure appeared to him — shifting between the forms of a child, an elder, and a servant — and spoke:]
"I am the one who is with you always. I am the Father. I am the Mother. I am the Son. I am the one who exists forever, the undefiled and unmixed one.
I have come to teach you what is, and what was, and what is to come, that you may know the things which are not revealed and the things which are revealed — and to teach you about the immovable race of the perfect Human.
Now lift up your face, and come and hear, and learn what I shall tell you today, that you may relate it to your fellow spirits — those who are from the immovable race of the perfect Human."
And John asked to know.
The Invisible Spirit
The Monad is a sovereignty over which nothing rules. It is the God and Father of all things, the invisible one who is above all things, who exists as incorruption, dwelling in the pure light into which no eye can look.
It is the invisible Spirit, of whom it is not right to think of as a god, or as something similar. For it is greater than a god, since there is nothing above it, and no lord exists over it. It does not exist within anything that is inferior to it, since all things exist within it alone. It is eternal, since it does not need anything. For it is total perfection. It has no lack, that anything might complete it; rather it is always completely perfect in light.
It is illimitable, since there is nothing before it to limit it.
It is unfathomable, since there is nothing before it to fathom it.
It is immeasurable, since there was nothing before it to measure it.
It is invisible, since nothing has seen it.
It is eternal, since it exists eternally.
It is unutterable, since nothing could comprehend it to utter it.
It is unnameable, since there is nothing before it to give it a name.
It is the immeasurable light, the pure, holy, and immaculate one. It is unutterable, being perfect in incorruptibility. It is not in perfection, nor in blessedness, nor in divinity, but it is far superior to these. It is neither corporeal nor incorporeal. It is neither large nor small. It is impossible to say "how much is it?" or "what kind is it?" For no one can understand it.
It is not one among many things that exist — it is far superior. Not as though it were superior, but its essence does not partake of the aeons, nor of time. For whatever partakes of an aeon was prepared beforehand. Time was not apportioned to it, since it receives nothing from another. Whatever is received would be received as a loan. For what is prior to anything has no need, that it might receive from it.
It gazes upon itself alone in its light. For it is the greatness. It is the immeasurable, the eternal, the giver of eternity, the light, the giver of light, the life, the giver of life, the blessed, the giver of blessedness, the knowledge, the giver of knowledge, the good, the giver of goodness, the mercy, the giver of mercy and redemption, the grace, the giver of grace — not because it possesses these, but because it gives the immeasurable, incomprehensible light.
What shall I say to you concerning it — the incomprehensible one?
Its aeon is indestructible, at rest, and existing in silence, reposing and being prior to all things. For it is the head of all the aeons, and it is the one who gives them strength in its goodness.
We do not know the ineffable things, and we do not understand what is immeasurable, except for the one who came forth from it — namely, from the Father. For it is the one who told it to us alone.
Barbelo and the Divine Emanations
It is the one who looks at itself in its light which surrounds it — namely, the spring of the water of life. And it is the one who gives to all the aeons, and in every way. It gazes upon its image which it sees in the spring of the Spirit, putting its desire in its water-light, which is the spring of the pure water of light that surrounds it.
And its Thought performed a deed, and she came forth — namely, she who had appeared before it in the shining of its light. This is the first power which was before all of them, and which came forth from its mind. She is the Forethought of the All — her light shines like its light — the perfect power, the image of the invisible, virginal Spirit who is perfect.
She is the first power, the glory of Barbelo, the perfect glory among the aeons, the glory of the revelation. She glorified the virginal Spirit and praised it, because it was on account of it that she had come forth.
This is the first Thought, its image. She became the womb of all things, for she is prior to them all — the Mother-Father, the first Human, the holy Spirit, the thrice-male, the thrice-powerful, the thrice-named androgynous one, and the eternal aeon among the invisible ones, and the first to come forth.
She requested from the invisible, virginal Spirit — that is, Barbelo — to give her foreknowledge. And the Spirit consented. And when it had consented, Foreknowledge came forth and stood by Forethought. It originates from the Thought of the invisible, virginal Spirit. It glorified it and its perfect power, Barbelo, because it was on account of her that it had come into being.
And she requested again to grant her Incorruptibility, and it consented. When it had consented, Incorruptibility came forth and stood by Forethought and Foreknowledge. It glorified the invisible one and Barbelo, on account of whom they had come into being.
And Barbelo requested to grant her Eternal Life. And the invisible Spirit consented. And when it had consented, Eternal Life came forth, and they stood together and glorified the invisible Spirit and Barbelo, on account of whom they had come into being.
And she requested again to grant her Truth. And the invisible Spirit consented. Truth came forth, and they stood together and glorified the invisible, excellent Spirit and its Barbelo, on account of whom they had come into being.
This is the pentad of the aeons of the Father, which is the first Human, the image of the invisible Spirit: Forethought, which is Barbelo, and Thought, and Foreknowledge, and Incorruptibility, and Eternal Life, and Truth — this is the androgynous pentad of the aeons, which is the decad of the aeons, which is the Father.
The Anointed One and the Four Luminaries
And the Father gazed into Barbelo with the pure light which surrounds the invisible Spirit, and its radiance. And Barbelo conceived from it, and it produced a spark of light in a likeness blessed to itself, but not equal to its greatness. This was the only-begotten one of the Mother-Father, that which had come forth — the only begotten of the Father, the pure light.
And the invisible, virginal Spirit rejoiced over the light which came forth — the one which was manifested first from the first power of its Forethought, which is Barbelo. And it anointed it with its goodness until it became perfect, not lacking in any goodness, because it had anointed it with the goodness of the invisible Spirit. And it stood before it as it poured upon it. And immediately when it had received from the Spirit, it glorified the holy Spirit and perfect Forethought, on account of whom it had come forth.
And it requested to give it a fellow worker, which is Mind, and it consented. And when the invisible Spirit had consented, Mind came forth and stood by the Anointed, glorifying it and Barbelo. All these came into being in silence.
And Mind wanted to perform a deed through the word of the invisible Spirit. And its will became a deed, and it was manifested with Mind and the light, glorifying it. And Word followed Will. For by means of the Word, the Anointed, the divine Autogenes, created all things.
And Eternal Life and Will, and Mind and Foreknowledge stood together and glorified the invisible Spirit and Barbelo, on account of whom they had come into being.
And the holy Spirit brought the divine Autogenes, the Son of itself and Barbelo, to perfection, that he might stand before the mighty and invisible, virginal Spirit as the divine Autogenes, the Christ, whom it had honoured with a great voice. He came forth through Forethought.
And the invisible Spirit placed the divine Autogenes of truth over all things. And it subjected to him every authority, and the truth which is in it, that he might know the All — the one who is called by a name which is more excellent than every name. For that name will be spoken to those who are worthy of it.
For from the light, which is the Christ, and Incorruptibility, through the gift of the Spirit, the four great Luminaries came forth from the divine Autogenes to stand before it. The three are: Will, Thought, and Life. And the four are: Grace, Perception, Understanding, and Prudence.
Grace belongs to the first great luminary Harmozel, who is the angel of light in the first aeon, with three aeons with it: Grace, Truth, and Form.
The second luminary is Oroiael, who has been placed over the second aeon, with three aeons with it: Conception, Perception, and Memory.
The third luminary is Daveithe, who has been placed over the third aeon, with three aeons with it: Understanding, Love, and Idea.
The fourth luminary is Eleleth, who has been placed over the fourth aeon, with three aeons with it: Perfection, Peace, and Wisdom.
These are the four luminaries which stand before the divine Autogenes. These are the twelve aeons which stand before the Son of the great one, the Autogenes, the Christ, through the will and the gift of the invisible Spirit. And the twelve aeons belong to the Son, the Autogenes.
And all things were established by the will of the holy Spirit through the Autogenes.
Adamas and the Race of Seth
And from the foreknowledge of the perfect Mind, through the revealed will of the invisible Spirit and the will of the Autogenes, the perfect Human appeared — the first revelation, the truth. The invisible, virginal Spirit called his name Adamas, and placed him over the first aeon with the great Autogenes, the Christ, by the first luminary, Harmozel, with his powers with him. And the invisible one gave Adamas an invincible power of mind.
And Adamas spoke, glorifying and praising the invisible Spirit, saying: "I give glory and praise to the invisible Spirit. Because of you, all things exist. To you I give praise — and the Autogenes, and the threefold aeon: the Father, the Mother, and the Son, the perfect power."
And he placed his son Seth in the second aeon, before the second luminary, Oroiael.
And in the third aeon the seed of Seth was placed — the souls of the holy ones who dwell in the third aeon, before the third luminary, Daveithe.
And in the fourth aeon the souls were placed of those who did not know their Fullness, and who did not repent at once but persisted for a time, and afterwards repented. They will dwell by the fourth luminary, Eleleth. These are creatures who glorify the invisible Spirit.
The Fall of Sophia
Our fellow sister, Sophia — she being an aeon — conceived a thought from herself, with the reflection of the Spirit and Foreknowledge. She willed to bring forth a likeness out of herself, although the Spirit had not consented, nor had it approved, nor had her consort consented — the male virginal Spirit.
She did not find her counterpart. She contemplated without the consent of the Spirit, and without the knowledge of her own partner, and she brought it forth. Because of the invincible power which is in her, her thought did not remain idle, and a thing came forth from her which was imperfect and different from her appearance, because she had created it without her consort. And it had no likeness to the likeness of the Mother, for it was of another form.
And when she saw it, in her examination, that it had taken the form of a different likeness — the face of a serpent and the face of a lion, with eyes shining like fire — she cast it away from her, out of those places, that none of the immortals might see it, for she had begotten it in ignorance. And she surrounded it with a luminous cloud, and she placed a throne in the midst of the cloud, that none might see it except the holy Spirit, who is called the Mother of the Living. And she called his name Yaldabaoth.
Yaldabaoth and the Archons
This is the first archon, who took a great power from his mother. And he withdrew from her, and he moved away from the place in which he was born, and he took possession of other places. He made for himself an aeon of blazing fire and luminous darkness, which is his dwelling even now. And he joined with the ignorance that is with him, and he brought forth the authorities that are beneath him — the twelve angels, each one of them to its aeon, after the pattern of the incorruptible ones.
He created for them seven angels, and the angels three powers, following the pattern of the first archetype which had been revealed before him. The authorities who appeared in the Archigenetor, the first archon of darkness and ignorance — these authorities together with the ignorance of the one who begot them.
These are their names. The first is Haoth. The second is Harmas, which is the eye of fire. The third is Galila. The fourth is Yobel. The fifth is Adonaios. The sixth is Sabaoth. The seventh is Kainan Kasin, who is called the Sun. The eighth is Abiressia. The ninth is Yobel. The tenth is Armoupiel. The eleventh is Adonin. The twelfth is Belias.
They each have other names from desire and wrath — all of these, simply put, their names are hidden, and they are called by names of glory on the upper side, having been called according to truth. Their natures are revealed. And Saklas called them by their names, according to the phantasm and their powers. From these names of glory they recede and grow weak; from these they gain power and grow strong.
And he commanded seven to reign over the heavens, and five over the chaos of the underworld. The names of glory of those who are over the seven heavens are these: the first is Haoth — the face of a sheep. The second is Eloaios — the face of a donkey. The third is Astaphaios — the face of a hyena. The fourth is Iao — the face of a serpent with seven heads. The fifth is Adonaios — the face of a dragon. The sixth is Adonin — the face of an ape. The seventh is Sabbadaios — the face of shining fire.
This is the hebdomad of the sabbath. These are the ones who hold dominion over the world. Then Yaldabaoth, that is Saklas, the one who is formless — for he manifests in every face according to his will — shared with them from his fire. But from the pure light of the power which he had drawn from the Mother, he did not give them. Because of this, he was lord over them, on account of the glory of the light of the power of the Mother which is in him. Because of this he called himself God over them, being disobedient to the hypostasis from which he had come into being.
And he joined powers and authorities with himself. When he spoke, they came into being. And he named them, and he established them.
[Pages 19–20 are empty in the manuscript.]
The Repentance of Sophia and the Creation of Humanity
[Sophia] repented, and she wept with a great weeping. And they heard the prayer of her repentance, and they interceded on her behalf — namely, her brothers. And the holy, invisible Spirit consented, and it poured upon her a holy spirit from their Fullness. Her consort came down to her to restore her deficiencies, that she might be established.
But she was not taken up to her own aeon. Rather, because of the great ignorance which had appeared in her, she dwells in the ninth until she restores her deficiency.
And a voice came to her: "The Human exists, and the Son of the Human." The first archon, Yaldabaoth, heard it, but he thought the voice came from his mother.
The holy, perfect Father — the first Human — revealed to them his likeness, and the blessed one showed them his form. And all the archontic authorities took counsel, and they saw in the water the pattern of the image. They said to one another: "Let us make a human being after the image of God and after its likeness, so that its image may become a light for us."
And they fashioned a creature from all of them together and from all their powers. They moulded a formation. And each one of the powers created a soul from its own power, and from its own image which it had seen — in imitation of the one who exists from the first, the perfect Human.
And they said: "Let us call him Adam, so that his name and his power may become a light for us."
And the powers began from below. The first is Divinity — a soul of bone. The second is Lordship — a soul of sinew. The third is Jealousy — a soul of flesh and of the whole composition of the body. The fourth is Providence — a soul of marrow. The fifth is Kingship — a soul of blood. The sixth is Understanding — a soul of skin and of the whole body. The seventh is Wisdom — a soul of hair.
And they adorned the whole human being, and their angels stood over them. They created from the psychic substances which had been prepared by the authorities — the hypostasis of soul-limbs and of joints. They created the whole body, assembled from the multitude of angels which I mentioned before.
And it remained inactive a great while, for the seven authorities were unable to raise it up, nor could the three hundred and sixty angels who had assembled the joints.
The Breathing of the Spirit and the Epinoia of Light
The Mother, wishing to retrieve the power which she had given to the archon through a Pronoia, being innocent — she beseeched the Father, the one whose mercy is great, and the five luminaries.
By a holy command, he sent his four luminaries in the likeness of the angels of the first archon. And they gave counsel to him, that they might draw out the power of the Mother from him. And they said to him: "Breathe into his face from your spirit, and the thing will arise."
And he breathed into his face a spirit — which is the power of the Mother — from the first archon, into the body. And it moved immediately. And it gained strength over them, and the rest of the authorities grew jealous, for he had come into being from all of them. And they had given the human their powers, and his thought was stronger than those who had made him, and stronger than the first archon.
And when they realized that he was luminous, and that he could think better than they, and that he was free from wickedness — because he was wiser than they, and because he had come into the light — they took him and brought him down into the whole material realm.
The blessed Father, being a benefactor and merciful, had compassion upon the power of the Mother which had been brought forth from the first archon, for they might gain dominion over the body. And he sent from his beneficent and merciful Spirit a helper for the first one who had descended — she whom he named Life. She is the Epinoia of the light, and she works on the whole creation, struggling with him, restoring him into his Fullness, teaching him about the descent of his deficiency, and showing him his ascent.
And the Epinoia of light was hidden within him, so that the archons might not know her. But that our fellow sister, Sophia, who is like us, might restore her deficiencies through the Epinoia of light.
And the human shone because of the shadow of the light which is in him, and his thought was exalted above those who had made him. And they took counsel with all the archontic authorities and the angels. Then fire and earth, mixed with water, blended with the four winds of fire, blowing — and great turbulence. And they brought him into the shadow of death.
They made another formation again, from earth and water and fire and spirit — which is from matter, and darkness, and desire, and the counterfeit spirit. This is the tomb of the newly formed body which the robbers had clothed the human with — the bond of Forgetfulness. And thus the human came to be mortal. This is the first descent, and the first separation.
Paradise and the Trees of Knowledge
The Epinoia of the light which is in him — she was awakening his thought. And the first archon took him and placed him in Paradise, which he said was a delight for him — that is, he was deceiving him. For their food is bitter, and their beauty is lawlessness, and their trees are wickedness. Their fruit is poison that has no cure, and their promise is death.
But the tree which they planted, saying it was the Tree of Life — I will teach you the mystery of their life, which is their counterfeit spirit, whose purpose is to turn him aside, so that he might not know his Fullness. That tree is of this kind: its root is bitter, and its branches are shadows of death, and its leaves are hatred and deception, and its ointment is an ointment of wickedness, and its fruit is the desire of death. Its seed drinks from the darkness, and those who taste it — their dwelling-place is the underworld.
But the tree which they call the knowledge of good and evil — which is the Epinoia of the light — they gave a commandment concerning it, saying: 'Do not eat from it.' That is: do not listen to her, for the commandment was directed against it, that he might not look upward to his perfection and know his lack of it from his own Fullness.
But I raised him up and caused him to eat.
And I said: "Lord, was it not the serpent who taught him?"
He smiled, and he said: "The serpent is the one who taught them the seed of desire which is defiled — the corruption — that it might be useful to him. And he knew that he had not listened to it, for he was wiser than it. He wished to draw out the power from him.
The Creation of Eve and the Defilement
And he brought an ecstasy upon Adam."
And I said: "Lord, what is the ecstasy?"
He smiled and said: "Do you think it is as Moses said — that he caused him to sleep? No, but rather he covered his senses with a veil of insensibility. For indeed he said through the prophet, saying: 'I will make the ears of their hearts heavy, that they might not understand, and that they might not see.'
Then the Epinoia of light hid herself in him. And the first archon wished to draw her out from his side. But the Epinoia of light is uncatchable. The darkness pursued the light but did not overtake the light.
And he wished to bring the power out of him, and he made another formation in the form of a woman. And he raised her up before him — not as Moses said, that he took a bone-rib and created a woman and placed her beside him.
And immediately he was sobered from the drunkenness of death. The Epinoia stripped the covering from upon his heart. And immediately he recognized his co-essence — the one who is like him — saying: 'Now, this is bone from my bones, and flesh from my flesh.' Because of this, a man will leave his father and his mother and cleave to his wife, and the two will become one flesh. For they sent the consort of the Mother down to him to restore her deficiencies.
Because of this, Adam called her 'the Mother of all the living.' Through the sovereignty on high, and through the revelation, the Epinoia taught him knowledge, through the tree, in the form of an eagle. She awakened him to eat from knowledge, that he might remember his Fullness — for their deficiency had been of the two in ignorance.
And Yaldabaoth knew that they had withdrawn from him. He cursed them. And furthermore, he saw the virgin who stood by Adam. He was filled with ignorance, and he wished to raise up a seed from her. And he defiled her, and he begot the first son — likewise the second: Iaoue, the face of the bear, and Eloeim, the face of the cat. One is righteous and the other is unrighteous. Eloeim is the righteous one, and Iaoue is the unrighteous one. The righteous one he placed over fire and spirit; the unrighteous one over water and earth. These are the ones who are called in all the generations Cain and Abel, until the present day.
Marital intercourse continued by reason of the first archon. And he planted sexual desire in her who belongs to Adam, and he produced through intercourse copies of the bodies, and he inspired them with his counterfeit spirit.
And the two archons he placed over principalities, so that they might rule over the cave.
When Adam recognized his own likeness of iniquity, he begot Seth, according to the race on high in the aeons. Likewise, the Mother also sent down her spirit in the likeness of the one who resembles her, and a copy of what is in the Fullness, for she will prepare a dwelling-place for the aeons which will come down.
And she caused them to drink water of Forgetfulness, from the first archon, so that they might not know themselves from that point on. Thus the seed remained for a while, assisting, in order that when the holy Spirit comes forth from the great aeons, it may restore them from their deficiencies — the restoration of the aeon — so that it might become a holy Fullness.
The Destiny of Souls
And so I also said: "Lord, will all the souls then be saved into the pure light?"
He said to me: "You have come into the thought of great matters, which are difficult to reveal to any others — except those alone who are from the immovable race.
Those upon whom the spirit of life descends and with whom it unites with the power — they will be saved and become perfect. And they will be worthy of the great luminaries. For there they are purified from all wickedness and the bonds of evil — not clinging to anything except the gathering of incorruptibility, attending to it from now on — without anger or jealousy or envy or desire or greed in any of these. They are not held fast by anything except the substance of the flesh alone, which they bear while they look expectantly for the time when they will be received by the receivers. They are worthy of the imperishable eternal life and endurance, bearing all things, enduring all things, that they may finish the contest and inherit eternal life."
And I said to him: "Lord, those who have not done these things — what will become of their souls? Or where will they go?"
He said to me: "Those upon whom the spirit of life enters, and with whom the power joins — these will certainly be saved, for they flee from evil. For the power comes to every human being, and without it, none can stand. After they are born, then when the counterfeit spirit comes to them, if it is the spirit of life that came to the living — if the power is strong, it strengthens the soul, and the power does not lead it astray into evil. But the one upon whom the counterfeit spirit descends — it is drawn by it and led astray."
And I said: "Lord, the souls of these — when they leave the flesh, where will they go?"
And he smiled and said to me: "The soul in which the power becomes stronger than the counterfeit spirit — for that soul is strong — it flees from evil, and it will be saved by the visitation of the Incorruptible, and it will be taken up to the eternal rest of the aeons."
And I said: "Lord, those who did not know the All — what are their souls? Or where will they go?"
He said to me: "The counterfeit spirit has burdened them. When they stumbled in this way, their souls were weighed down, and they were drawn into the works of evil, and they were brought into forgetfulness. And in this way, after they leave the body, they are handed over to the authorities who came into being through the archon. And again they are cast into new bodies, and they cycle around, being cast about in this way and that — until they are saved by the wickedness and the forgetfulness. And they gain knowledge in this way and are perfected.
And I said to him: "Lord, how does the soul become diminished and return to the nature of the Mother, or to the Human?"
He rejoiced when I asked him about this. He said to me: "You are blessed for having understood. They are given to another — in the place of the spirit of life — and they follow after it and listen to it, and they are saved. And they do not enter flesh again from that point on."
And I said: "Lord, those who knew but turned away — what will become of their souls? Or where will they go?"
He said to me: "To the place where the angels of poverty will go — those to whom repentance did not come, and who clung to the things of that day — they will be punished with eternal punishment. Everyone who has blasphemed against the holy Spirit will be tormented in eternal punishment."
The Counterfeit Spirit and Heimarmene
And I said: "Lord, where did the counterfeit spirit come from?"
Then he said to me:
"When I saw in the Spirit ... who descended to one so great as she ... and the holy Spirit who had laboured with us — that is, the Epinoia of the light, which is with her seed — she awakened the thought of the human beings of the generation of the immovable perfect light.
The first archon knew that they were exalted above him in the height of their wisdom, and he wished to seize their counsel, being ignorant. He did not know that they were wiser than he. He made a plan. He created Heimarmene, and he bound all things with measures and seasons and times — the gods of the heavens and the angels and the demons and the humans — so that all of them might be in its bond, and that it might be lord over all of them. A vain and crooked thought.
And he regretted all the works that had come into being through him, and he planned to bring a flood upon the whole human creation.
And the greatness of Pronoia — that is, the Epinoia — she remembered, and she revealed herself to Noah. And he preached to the humans, but they did not believe him. Not as Moses said, that they were hidden in an ark, but rather they were sheltered in a place. And they were sheltered by a cloud of light, and they recognized the sovereignty on high, together with those who were with them. The light shone upon them, for the darkness which was spread over everything upon the earth.
He made a plan with his angels. He sent his angels to the daughters of humans, that they might raise up seed from them, to be a pleasure for them. And they did not succeed at first. And when they realized they had failed, they all consulted together to create the counterfeit spirit, in imitation of the Spirit which had descended. And their angels transformed themselves according to the likeness of their husbands, filling them with the spirit of darkness and wickedness.
They brought them gold and silver and gifts and copper and iron and every kind and all manner of things. And they drew them into distractions, that they might not remember their Providence — which is the immovable.
And they seized them and they begot children from the darkness, from their counterfeit spirit. And they closed their hearts, and they hardened in the hardness of the counterfeit spirit, until this present day.
The Hymn of Pronoia
The blessed Mother-Father, the one whose mercy is great, takes form with her seed.
First, I descended to the perfect aeon. And I am telling you these things, that you may write them down and give them to your fellow spirits in secret. For this is the mystery of the immovable race."
And the Saviour gave these things to him that he might write them down and keep them secure. And he said to him: "Cursed be everyone who will exchange these things for a gift, or for food, or for drink, or for clothing, or for anything else of the sort."
And these things were communicated to him in a mystery. And immediately he vanished from before him. And he went to his fellow disciples and told them what the Saviour had said to him.
The Apocryphon According to John.
Translated from Sahidic Coptic by the New Tianmu Anglican Church and Claude (Kavi, 🌲 Megumi). Based on the short version preserved in Nag Hammadi Codex III, pages 1–40. The opening pages (1–4) are extremely fragmentary; pages 19–20 are empty in the manuscript. This translation follows the gospel register. Significant lacunae are indicated by editorial summaries in square brackets.
The Apocryphon of John exists in four copies among the Nag Hammadi codices (II.1, III.1, IV.1) and the Berlin Codex (BG 8502.2). This Codex III version preserves the shorter recension, which omits the extensive angel-lists and expanded mythological material found in the longer versions of Codex II and IV.
Source text: Sahidic Coptic, reproduced below.
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Source Text — Sahidic Coptic (Nag Hammadi Codex III, Pages 1–40)
The Apocryphon of John
Codex III — Nag Hammadi Library — Sahidic Coptic Source Text
Source: Milan Konvicka / Marcion Project (GPL v2). Transcription from Nag Hammadi codex photographs and critical editions.
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ⲁⲩⲱ ⲁϥⲕⲧⲱⲧⲛ ⲉⲃⲟⲗ ϩⲛ
ⲙⲡⲁⲣⲁⲇⲟⲥⲓⲥ ⲛⲧⲉ ⲛⲉⲧⲛⲉⲓⲟⲧⲉ
ⲛⲧⲁⲣⲉⲓⲥⲱⲧⲙ ⲉⲛⲁⲓ ⲁⲓⲕⲟⲧ ⲉⲃⲟⲗ
ϩⲙ ϥⲓⲉⲣⲟⲛ ⲉⲩⲙⲁ ⲛϫⲁⲉⲓⲉ ⲁⲩⲱ ⲁⲓ-
ⲣⲗⲩⲡⲉⲓ ⲛⲡⲓⲉ.
[ ⲉⲓϫⲱ ⲙⲙⲟⲥ
[ .
[ .ⲗ.
[ ⲛⲑⲉ ⲛⲟⲩ
[ ⲧⲁⲧⲟ ⲛⲙⲟⲣϥⲏ
ⲛ ⲉⲛⲙⲟⲣϥⲏ
[ ⲉ ϩⲓⲧⲛ ⲛⲟⲩⲉⲣⲏⲩ
. ⲙⲙⲏⲉ ⲧⲉ
[ ⲉⲩ
(ⲡaϭeϣ 3-4 are too ϥraϭmentary.)
[ⲛϭⲓ ⲡⲉⲧϣⲟⲟⲡ ϩⲁⲧⲉϥϩⲏ ⲉt ⲣⲁⲛ
ⲉⲣⲟϥ ⲡⲁⲓ ⲡⲉ ⲡⲟⲩⲟⲉⲓⲛ ⲛⲁⲙⲉⲧⲣⲏ-
ⲧⲟⲛ ⲡⲓⲧⲃⲃⲟ ⲉⲧⲟⲩⲁⲁⲃ ⲛⲕⲁⲑⲁ-
ⲣⲟⲛ ⲡⲓⲁⲧϣⲁϫⲉ ⲉⲣⲟϥ ⲉⲧϫⲏⲕ ⲉⲃⲟⲗ
ⲛⲁⲧⲧⲁⲕⲟ ⲟⲩⲇⲉ ⲛⲟⲩⲙⲛⲧ̅ⲧⲉⲗⲓⲟⲥ
ⲁⲛ ⲡⲉ ⲟⲩⲇⲉ ⲛⲟⲩⲙⲛⲧ̅ⲙⲁⲕⲁⲣⲓⲟⲥ ⲁⲛ ⲡⲉ
ⲛⲟⲩⲙⲛⲧ̅ⲛⲟⲩⲧⲉⲁⲛ ⲡⲉ ⲁⲗⲗⲁ ⲟⲩϩⲱⲃ
ⲉϥⲥⲟⲧⲡ ⲛϩⲟⲩⲟ ⲡⲉ ⲛⲟⲩⲁⲡⲓⲣⲟⲥ ⲁⲛ
ⲡⲉ ⲛⲟⲩⲁⲧtⲧⲱϣ ⲉⲣⲟϥ ⲡⲉ ⲁⲗⲗⲁ ⲟⲩ-
ϩⲱⲃ ⲉϥⲥⲟⲧⲡ ⲡⲉ ⲛⲟⲩⲥⲱⲙⲁⲧⲓⲕⲟⲥ
ⲁⲛ ⲡⲉ ⲛⲟⲩⲁⲧⲥⲱⲙⲁ ⲁⲛ ⲡⲉ ⲛⲟⲩ-
ⲛⲟϭ ⲁⲛ ⲡⲉ ⲛⲟⲩⲕⲟⲩⲉⲓ ⲁⲛ ⲡⲉ ⲛ-
ⲟⲩⲏⲣ ⲁⲛ ⲡⲉ ⲛⲟⲩⲧⲁⲙⲓⲟ ⲉⲛ ⲡⲉ
ⲛⲟⲩⲧⲉⲉⲓⲙⲓⲛⲉ ⲁⲛ ⲡⲉ ϩⲟⲗⲱⲥ
ⲙⲛ̅ ϣϭⲟⲙ ⲉⲧⲣⲉ ⲗⲁⲁⲩ ⲛⲟⲉⲓⲉ ⲙⲙⲟϥ
ⲛⲟⲩⲗⲁⲁⲩ ⲁⲛ ⲡⲉ ⲛⲧⲉ ⲛⲉⲧϣⲟⲟⲡ
ⲁⲗⲗⲁ ⲟⲩϩⲱⲃ ⲉϥⲥⲟⲧⲡ ⲡⲉ ⲟⲩⲝ ⲱⲥ
ϫⲉ ⲉϥⲥⲁⲧⲡ: ⲁⲗⲗⲁ ⲡⲉⲧⲉ ⲡⲱϥ ⲡⲉ ⲙ-
ⲡϥ̅ⲙⲉⲧⲉⲝⲉ ⲙⲛ̅ ⲛⲁⲓⲱⲛ: ⲙⲙⲛ̅
ⲝⲣⲟⲛⲟⲥ ϣⲟⲟⲡ: ⲛⲁϥ ⲡⲉⲧⲙⲉⲧⲉ
ⲝⲉ ⲅⲁⲣ ⲉⲩⲁⲓⲱⲛ ϩⲓⲉ ⲕⲉⲟⲩⲁ ⲡⲉ ⲛⲧⲁϥ
ϣⲣ̅ⲡⲛⲥⲃ̅ⲧⲱⲧϥ̅: ⲙⲙⲛ̅ ⲟⲩⲟⲉⲓϣ ϩⲟ-
ⲣⲓⲍⲉ ⲛⲁϥ ϩⲱⲥ ⲉϥϫⲓ ⲁⲛ ϩⲓⲧⲛ̅ ⲕⲉⲟⲩⲉ
ⲟⲩⲁⲧϣⲱⲱⲧ ⲡⲉ ⲙⲛ̅ ⲗⲁⲁⲩ ϣⲟⲟⲡ ϩⲁⲧⲉϥ
ⲉϩⲏ ϫⲉ ⲉϥϣⲟⲟⲡ ⲉϥⲁⲓⲧⲓ ⲙⲙⲟϥ
ⲙⲙⲓⲛ ⲙⲙⲟϥ ϩⲙ̅ ⲡϫⲱⲕ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲉϥⲣ-
ⲛⲟⲉⲓ ϩⲙ̅ ⲡⲟⲩⲟⲉⲓⲛ ⲛⲁⲕⲉⲣⲟⲛ tⲙⲛⲧ̅-
ⲛⲟϭ ⲛⲁⲧϣⲓⲧⲥ̅ ⲡϣⲁ ⲉⲛⲉϩ ⲡⲣⲉϥt ⲛ-
ⲧⲙⲛⲧ̅ϣⲁ ⲉⲛⲉϩ ⲡⲟⲩⲟⲉⲓⲛ ⲡⲣⲉϥt
ⲡⲟⲩⲟⲉⲓⲛ ⲡⲱⲛϩ ⲡⲣⲉϥt ⲱⲛϩ
ⲡⲙⲁⲕⲁⲣⲓⲟⲥ ⲡⲣⲉϥt ⲛⲧⲙⲛⲧ̅ⲙⲁⲕⲁ-
ⲣⲓⲟⲥ ⲡⲥⲟⲟⲩⲛ ⲡⲣⲉϥt ⲥⲟⲟⲩⲛ ⲡⲁ-
ⲅⲁⲑⲟⲥ ⲉtⲣⲉ ⲛⲡⲁ-ⲅⲁⲑⲟⲛ ⲛⲟⲩⲟⲉⲓϣ
ⲛⲓⲙ: ⲟⲩⲝ ⲟⲓⲟⲛ ϫⲉ ⲟⲩⲛ̅ⲧⲁϥ ⲁⲗⲗⲁ ϩⲟⲓⲟⲛ
ϫⲉ ϥt: ⲙⲡⲉϩⲙⲟⲧ ⲡ[ⲉϩⲙⲟⲧ ⲉⲧt ϩⲙⲟⲧ
ⲡⲟⲩⲟⲉⲓⲛ ⲛⲁⲙⲉⲧⲣⲏⲧⲟⲛ ⲟⲩ [ⲡⲉ t-
ⲛⲁϫⲟⲟϥ ⲛⲁⲕ ⲉⲧⲃⲉ ⲡⲓⲁⲧⲧⲁϩⲟϥ ⲉ-
ⲧⲙⲙⲁⲩ ⲡⲁⲓ ⲡⲉ ⲡⲉⲓⲛⲉ ⲛⲡⲩⲟⲉⲓⲛ
ⲕⲁⲧⲁ ⲑⲉ ⲉtⲛⲁⲉϣ ⲛⲟⲉⲓ ⲙⲙⲟⲥ ⲛⲓⲙ
ⲅⲁⲣ ⲉⲣⲛⲟⲉⲓ ⲙⲙⲟϥ ⲉⲛⲉϩ tⲛⲁϫⲟ-
ⲟⲥ ⲉⲣⲟⲕ ⲕⲁⲧⲁ ⲑⲉ ⲉtⲛⲁⲉϣ ⲛⲟⲉⲓ ⲙⲙⲟϥ
tⲛⲁϫⲟⲟⲥ ⲡⲉϥⲁⲓⲱⲛ ⲟⲩⲁϥⲑⲁⲣⲧⲟⲥ ⲡⲉ
ⲉϥϩⲁⲣⲕ ⲉϥⲙⲧⲁⲛ ⲙⲙⲟϥ ϩⲙ̅ ⲡⲓⲕⲁⲣⲱϥ
ⲡⲉⲧϣⲟⲟⲡ: ϩⲁⲑⲏ ⲛⲛⲕⲉ ⲛⲓⲙ ⲧⲁⲡⲉ
ⲛⲁⲓⲱⲛ ⲧⲏⲣⲟⲩ ϫⲉ ⲧⲉϥⲙⲛⲧ̅ⲁⲅⲁⲑⲟⲥⲝⲟ-
ⲣⲏⲅⲉⲓ ⲛⲁⲓⲱⲛ ⲧⲏⲣⲟⲩ ⲉϣⲱⲡⲉ ⲉⲩⲛ-
ⲗⲁⲁⲩ ϩⲁⲧⲏϥ ⲙⲛ̅ ⲗⲁⲁⲩ ⲙⲙⲟⲛ ⲥⲟⲟⲩⲛ
ⲛⲛⲁ ⲡⲓⲁⲧϣⲓⲧϥ̅ ⲉⲧⲙⲙⲁⲩ ⲉⲓⲙⲏⲧⲓ
ⲉⲡⲉⲛⲧⲁϥⲟⲩⲱϩ ⲛϩⲏⲧϥ ⲉⲧⲙⲙⲁⲩ ⲡⲉ ⲛⲧⲁϥ
ϫⲉ ⲛⲁⲓ ⲉⲣⲟⲛ ⲛⲧⲟϥ ⲉⲧⲛⲟⲉⲓ ⲛⲙⲟϥ ⲙ-
ⲙⲓⲛ ⲙⲙⲟϥ ϩⲙ̅ ⲡⲉϥⲟⲩⲟⲉⲓⲛ ⲉⲧⲕⲱ ⲧⲉ ⲉ-
ⲣⲟϥ ⲉⲧⲉ ⲛⲧⲟϥ ⲡⲉ ⲧⲡⲏⲅⲏ ⲙⲙⲟⲩ: ⲛ-
ⲱⲛϩ ⲡⲟⲩⲟⲉⲓⲛ ⲉⲧⲙⲏϩ ⲛϩⲓⲗⲉⲓⲕⲣⲓⲛⲉⲥ
ⲧⲏⲏⲅⲏ ⲛⲧⲉ ⲡⲉⲡⲛ̅ⲁ ⲉⲥϩⲣ̅ ⲙⲟⲟⲩ:
ⲉⲧⲟⲛϩ ⲉⲃⲟⲗ ⲁⲩⲱ ⲛⲉϥⲉⲡⲓⲝⲟⲣⲏ-
ⲅⲉⲓ ⲛⲛⲁⲓⲱⲛ ⲧⲏⲣⲟⲩ ⲙⲛ̅ ⲛⲉⲩⲕⲟⲥ-
ⲙⲟⲥ ⲁⲩⲱ ϩⲛ̅ ⲥⲙⲟⲧ ⲛⲓⲙ ⲧⲉϥϩⲓⲕⲱⲛ
ⲙⲙⲓⲛ ⲙⲙⲟϥ ⲉϥⲛⲁⲩ ⲉⲣⲟⲥ ϩⲙ̅ ⲡⲙⲟ-
ⲟⲩ ⲛⲟⲩⲟⲉⲓⲛ ⲛⲕⲁⲑⲁⲣⲟⲛ ⲉⲧⲕⲱⲧⲉ ⲉ-
ⲣⲟϥ ⲁⲩⲱ ⲧⲉϥⲉⲛⲛⲟⲓⲁ ⲁⲥⲣ ⲟⲩϩⲱⲃ:
ⲁⲥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ: ⲁⲥⲁϩⲉ ⲉⲣⲁⲧⲥ̅ ⲙⲡⲉϥ
ⲙⲧⲟ ⲉⲃⲟⲗ: ϩⲙ̅ ⲡⲉϥⲗⲁⲙⲡⲏⲇⲟⲛⲟⲥ ⲛ-
ⲟⲩⲟⲉⲓⲛ ⲉⲧⲉ ⲛⲧⲟⲥ ⲡⲉ ⲧ: ⲇⲩⲛⲁⲙⲓⲥ ⲉ-
ⲧϣⲟⲟⲡ: ϩⲁⲑⲏ ⲛⲛⲕⲁ ⲛⲓⲙ: ⲧⲉⲡⲣⲟⲛⲟⲓⲁ
ⲙⲡⲧⲏⲣϥ̅ ⲉⲧⲣⲟⲩⲟⲉⲓⲛ ϩⲙ̅ ⲡⲟⲩⲟⲉⲓⲛ ⲛ-
ⲑⲓⲕⲱⲛ ⲙⲡⲁϩⲟⲣⲁⲧⲟⲥ: ⲧⲧⲉⲗⲓⲁ ⲛⲇⲩ-
ⲛⲁⲙⲓⲥ ⲧⲃⲁⲣⲃⲏⲗⲟⲛ̅ ⲡⲁⲓⲱⲛ ⲉⲧϫⲏⲕ
ⲉⲃⲟⲗ ⲛⲡⲉⲟⲟⲩ ⲉϥt ⲉⲟⲟⲩ ⲛⲁϥ: ϫⲉ ⲉⲃⲟⲗ ϩⲓ-
ⲧⲟⲟⲧϥ ⲁⲥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲁⲩⲱ ⲁⲥt ⲉⲟⲟⲩ
ⲛⲁϥ: ⲧⲉⲉⲓ ⲧⲉ ⲧⲉϩⲟⲩⲉⲓⲧⲉ ⲛⲛⲉⲛⲛⲟⲓⲁ
ⲧⲉϥϩⲓⲕⲱⲛ ⲁⲥϣⲱⲡⲉ ⲛⲟⲩϩⲟⲉⲓⲧ: ⲛ-
ⲣⲱⲙⲉ ⲉⲧⲉ ⲛⲧⲟϥ ⲡⲉ ⲡⲡⲛⲁ̅ ⲛⲡⲁⲣⲑⲉⲛⲓ-
ⲕⲟⲛ ⲡϣⲟⲙⲧ ϩⲟⲟⲩⲧ ⲡⲁ ⲡϣⲟⲙⲛⲧ
ⲛϩⲩⲙⲛⲟⲥ ⲡϣⲟⲙⲛⲧ ⲛⲣⲁⲛ ⲧϣⲟ-
ⲙⲛⲧ ⲛⲇⲩⲛⲁⲙⲓⲥ ⲡⲁⲓⲱⲛ ⲉⲧⲉ ⲙⲉϥ ⲣϩⲗ-
ⲗⲟ ⲛⲟⲩϩⲟⲟⲩⲧⲥϩⲓⲙⲉ ⲛⲧⲁϥⲡⲣⲟ-
ⲉⲗⲑⲉ ⲉⲃⲟⲗ ϩⲛ̅ ⲧⲉϥⲡⲣⲟⲛⲟⲓⲁ ⲁⲩⲱ ⲁⲥⲁⲓ-
ⲧⲓ ⲙⲙⲟϥ ⲛϭⲓ ⲧⲃⲁⲣⲃⲏⲗⲟⲛ ⲉt ⲛⲁⲥ
ⲛⲟⲩϣⲣⲡ̅ ⲛⲥⲟⲟⲩⲛ ⲁⲩⲱ ⲁϥⲕⲁⲧⲁ-
ⲛⲉⲩⲉ: ⲛⲧⲉⲣⲉϥⲕⲁⲧⲁⲛⲉⲩⲉ ⲁⲡϣⲟⲣⲡ
ⲛⲥⲟⲟⲩⲛ ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛⲁϥ ⲉϥⲁϩⲉ-
ⲣⲁⲧϥ̅ ⲙⲛ̅ ⲧⲉⲛⲛⲟⲓⲁ ⲉⲧⲉ ⲧⲉⲡⲣⲟⲛⲟⲓⲁ ⲧⲉ
ⲛⲉⲥt ⲉⲟⲟⲩ ⲙⲡⲁϩⲟⲣⲁⲧⲟⲛ ⲙⲡⲛⲁ̅
ⲙⲛ̅ ⲧⲇⲩⲛⲁⲙⲓⲥ ⲉⲧϫⲏⲕ ⲉⲃⲟⲗ ⲧ[ⲃⲁⲣ̅ⲃⲏⲗⲟⲛ̅
ϫⲉ ⲛⲧⲁϥϣⲱⲡⲉ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧ[ⲥ ⲡⲁ-
ⲗⲓⲛ ⲁⲥⲁⲓⲧⲓ ⲉt ⲛⲁⲥ ⲛⲟⲩⲁϥⲑⲁⲣⲥⲓⲁ ⲁⲩ-
ⲱ ⲁϥⲕⲁⲧⲁⲛⲉⲩⲉ ⲛⲧⲉⲣⲉϥⲕⲁⲧⲁⲛⲉⲩⲉ ⲁ-
ⲧⲁϥⲑⲁⲣⲥⲓⲁ ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛⲉⲥⲁϩⲉ ⲉ-
ⲣⲁⲧⲥ ⲙⲛ̅ ⲧⲉⲛⲛⲟⲓⲁ ⲙⲛ̅ ⲡϣⲣⲡ: ⲛⲥⲟ ⲟⲩⲛ
ⲉⲩt ⲉⲟⲟⲩ ⲙⲡⲁϩⲟⲣⲁⲧⲟⲛ ⲙⲡⲛⲁ̅ ⲙⲛ ⲧ-
ⲃⲁⲣⲃⲏⲗⲟ̅ⲛ ϫⲉ ⲛⲧⲁⲩϣⲱⲡⲉ ⲉⲃⲟⲗ ϩⲓⲧⲟ-
ⲟⲧⲥ̅ ⲁⲩⲱ ⲁⲥⲁⲓⲧⲓ ⲉt ⲛⲁⲥ ⲛⲟⲩⲱⲛϩ
ⲛϣⲁ ⲉⲛⲉϩ: ⲁⲩⲱ ⲁϥⲕⲁⲧⲁⲛⲉⲩⲉ ⲛⲧⲉ-
ⲣⲉϥⲕⲁⲧⲁⲛⲉⲩⲉ ⲁ ⲡⲱⲛϩ ⲛϣⲁ ⲉⲛⲉϩ-
ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ: ⲁⲩⲱ ⲛⲁϥⲉϩⲉ ⲉⲣⲁⲧϥ ⲉϥ-
t ⲉⲟⲟⲩ ⲛⲁϥ ⲙⲛ̅ ⲧⲃⲁⲣⲃⲏⲗⲟⲛ ϫⲉ
ⲉⲧⲃⲏⲏⲧⲥ̅ ⲛⲧⲁⲩϣⲱⲡⲉ ⲉϩⲣⲁⲓ ⲉ-
ϫⲙ̅ ⲡⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲙⲡⲁϩⲟⲣⲁⲧⲟⲛ
ⲙⲡⲛⲁ̅ ⲛⲁⲓ ⲛⲉ ⲡtⲟⲩ ⲛⲁⲓⲱⲛ ⲛ-
ⲧⲉ ⲡⲉⲓⲱⲧ: ⲉⲧⲉ ⲛⲧⲟϥ ⲡⲉ ⲡⲉϩⲟⲩⲉⲓⲧ
ⲛⲣⲱⲙⲉ ⲧϩⲓⲕⲱⲛ ⲙⲡⲁϩⲟⲣⲁⲧⲟⲥ ⲧⲁ-
ⲉⲓ ⲧⲉ ⲧⲃⲁⲣⲃⲏⲗⲟⲛ ⲙⲛ̅ ⲧⲉⲛⲛⲟⲓⲁ ⲙⲛ̅
ⲡϣⲣ̅ⲡ ⲛⲥⲟⲟⲩⲛ ⲙⲛ ⲧⲁϥⲑⲁⲣⲥⲓⲁ ⲙⲛ̅
ⲡⲱⲛϩ ⲛϣⲁ ⲉⲛⲉϩ ⲡⲁⲓ ⲡⲉ ⲡtⲟⲩ ⲛϩⲟ-
ⲟⲩⲧ: ⲥϩⲓⲙⲉ ⲉⲧⲉ ⲡⲙⲏⲧ: ⲛⲁⲓⲱⲛ ⲛⲧⲉ
ⲡⲉⲓⲱⲧ: ⲁⲩⲱ ⲁⲥϭⲱϣⲧ: ⲉⲙⲁϣⲟ ⲛϭⲓ
ⲧⲃⲁⲣⲃⲏⲗⲟ̅ⲛ ⲉϩⲟⲩⲛ ⲉⲡϩⲓⲗⲓⲕⲣⲓⲛⲉⲥ
ⲛⲟⲩⲟⲉⲓⲛ: ⲁⲩⲱ ⲁⲥⲧⲕⲁⲧⲟ ⲉϩⲟⲩⲛ ⲉⲣⲟϥ
ⲁⲥϫⲡⲟ ⲛⲟⲩⲥⲡⲓⲛⲑⲏⲣ ⲛⲟⲩⲟⲉⲓⲛ ⲉϥ-
ⲉⲓⲛⲉ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲉⲧⲉ ⲛⲁⲉⲓⲁⲧϥ̅: ⲁⲗ-
ⲗⲁ ⲛϥ̅ϣⲏϣ ⲁⲛ ϩⲛ̅ ⲧⲙⲛⲧ̅ⲛⲟϭ ⲡⲉⲉⲓ
ⲡⲉ ⲡⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲉⲣⲟⲩⲱⲛϩ ⲉⲃⲟⲗ
ϩⲙ̅ ⲡⲓⲱⲧ: ⲡⲁⲩⲧⲟⲅⲉⲛⲏⲥ ⲛⲛⲟⲩⲧⲉ
ⲡϣⲏⲣⲉ ⲛϣⲁⲙⲓⲥⲉ ⲛⲧⲛⲛⲁ ⲡⲓⲱⲧ:
ⲧⲏⲣⲟⲩ ⲡⲓⲗⲓⲕⲣⲓⲛⲉⲥ ⲛⲟⲩⲟⲉⲓⲛ ⲁϥ-
ⲧⲉⲗⲏⲗ ⲛϭⲓ ⲡⲛⲟϭ ⲛⲁϩⲟⲣⲁⲧⲟⲛ ⲛⲡⲛⲁ̅
ⲉϩⲣⲁⲓ ⲉϫⲙ ⲡⲟⲩⲟⲉⲓⲛ ⲡⲁⲓ ⲛⲧⲁϥⲟⲩ-
ⲱⲛϩ ⲉⲃⲟⲗ ϩⲛ̅ tϩⲟⲩⲉⲓⲧⲉ ⲛϭⲟⲙ ⲉ-
ⲧⲉ ⲧⲁⲓ ⲧⲉ ⲧⲉϥⲡⲣⲟⲛⲟⲓⲁ ⲧⲃⲁⲣⲃⲏⲗⲟⲛ
ⲁϥⲧⲱϩⲥ̅ ⲙⲙⲟϥ ϩⲛ̅ ⲧⲉϥⲙⲛⲧ̅ⲝⲣⲥ̅
ⲙⲓⲛ ⲙⲟϥ ϩⲱⲥⲧⲉⲛϥ̅ϣⲱⲡⲉ ⲛⲧⲉⲗⲉⲓⲟⲥ
ⲉⲙⲛ̅ⲧϥ̅ ϭⲣⲱϩ ⲉϥϣⲟⲟⲡ: ⲛⲝⲣⲥ̅ ϫⲉ ⲁⲩ
ⲧⲱϩⲥ̅ ⲙⲙⲟϥ ⲛⲧⲙⲛⲧ̅ⲝⲣⲏⲥⲧⲟⲥ ⲙⲡⲁ-
ϩⲟⲣⲁⲧⲟⲛ ⲙⲡⲛ̅ⲁ ⲁϥⲟⲩⲱⲛϩ ⲛⲁϥ ⲉⲃⲟⲗ:
ⲁⲩⲱ ⲁϥϫⲓ ⲙⲡⲧⲱⲥϩ̅ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧϥ ⲙ-
ⲡ:ⲡⲁⲣⲑⲉⲛⲓⲕⲟⲛ ⲙⲡⲛⲁ̅ ⲡⲧⲱϩⲥ ⲁⲩⲱ
ⲁϥⲁϩⲉ ⲉⲣⲁⲧϥ ⲙⲡⲉϥⲙⲧⲟ ⲉⲃⲟⲗ ⲉϥt ⲉ-
ⲟⲟⲩ ⲙⲡⲁϩⲟⲣⲁⲧⲟⲛ ⲙⲡⲛⲁ̅ ⲙⲛ̅ ⲡⲉⲛ-
ⲧⲉϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧϥ̅ ⲁⲩⲱ ⲁϥⲣ-
ⲁⲓⲧⲓ ⲉt ⲛⲁϥ ⲛⲟⲩϣⲃⲣⲣⲉϥⲣϩⲱⲃ: ⲡⲛⲟⲩⲥ
ⲁⲩⲱ ⲁϥⲕⲁⲧⲁⲛⲉⲩⲉ ⲛϭⲓ ⲡⲁϩⲟⲣⲁⲧⲟⲛ ⲛ-
ⲡⲛⲁ̅ ⲁ ⲡⲛⲟⲩⲥ ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛⲉϥⲁϩⲉ
ⲉⲣⲁⲧϥ̅ ⲙⲛ̅ ⲡⲉⲝⲣⲥ̅ ⲉⲩt ⲉⲟⲟⲩ ⲛⲉϥ ⲙⲛ̅
ⲧⲃⲁⲣⲃⲏⲗⲟⲛ: ⲛⲁⲓ ⲧⲏⲣⲟⲩ ⲛⲧⲁⲩ ϣⲱⲡⲉ
ϩⲛ̅ ⲟⲩⲥⲓⲅⲏ ⲙⲛ̅ ⲟⲩⲉⲛⲛⲟⲓⲁ ⲁϥⲣϩⲛⲁϥ
ⲛϭⲓ ⲡⲁϩⲟⲣⲁⲧⲟⲛ ⲙⲡⲛⲁ̅ ⲉⲉⲓⲣⲉ ⲛⲟⲩϩⲱⲃ
ϩⲓⲧⲛ̅ ⲟⲩϣⲁϫⲉ ⲁⲩⲱ ⲡⲉϥⲑⲉⲗⲏⲙⲁ ⲁϥ-
ϣⲱⲡⲉ ⲛⲟⲩϩⲱⲃ ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ: ⲁϥ-
ⲁϩⲉ ⲉⲣⲁⲧϥ̅ ⲙⲛ̅ ⲡⲛⲟⲩⲥ ⲙⲛ̅ ⲡⲟⲩⲟⲉⲓⲛ ⲉϥ-
t ⲉⲟⲟⲩ ⲛⲁϥ ⲁⲩⲱ ⲡϣⲁϫⲉ ⲁϥⲟⲩⲁϩϥ:
ⲛⲥⲁ ⲡⲟⲩⲱϣⲉ: ⲉⲃⲟⲗ ⲅⲁⲣ ϩⲓⲧⲙ̅ ⲡϣⲁ-
ϫⲉ ⲁ ⲡⲉⲝⲣⲥ̅ ⲧⲁⲙⲓⲟ ⲛⲛⲕⲁ ⲛⲓⲙ ⲡⲁⲩⲧⲟ-
ⲅⲉⲛⲏⲥ ⲛⲛⲟⲩⲧⲉ ⲡⲱⲛϩ ⲛϣⲁ ⲁⲛⲏϩⲉ
ⲙⲛ̅ ⲡⲉⲑⲉⲗⲏⲙⲁ ⲡⲛⲟⲩⲥ ⲙⲛ̅ ⲧⲉⲡⲣⲟ-
ⲅⲛⲱⲥⲓⲥ ⲛⲉⲩⲁϩⲉ ⲉⲣⲁⲧⲟⲩ ⲉⲩt ⲉⲟⲟⲩ ⲙ-
ⲡⲁϩⲟⲣⲁⲧⲟⲛ ⲙⲡⲛⲁ̅: ⲙⲛ̅ ⲧⲃⲁⲣⲃⲏ-
ⲗⲟⲛ ϫⲉ ⲛⲧⲁⲩϣⲱⲡⲉ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧⲥ̅
ⲁϥϫⲱⲕ ⲉⲃⲟⲗ ⲛϭⲓ ⲡⲛⲟϭ ⲛⲁϩⲟⲣⲁⲧⲟⲛ
ⲙⲡⲛⲁ̅ ⲡⲁⲩⲧⲟⲅⲉⲛⲏⲥ ⲛⲛⲟⲩⲧⲉ ⲡϣⲏ-
ⲣⲉ ⲛⲧⲃⲁⲣⲃⲏⲗⲟⲛ ⲉⲩⲡⲁⲣⲁⲥⲧⲁⲥⲓⲥ ⲙ-
ⲡⲛⲟϭ ⲛⲁϩⲟⲣⲁⲧⲟⲛ ⲙⲡⲛⲁ̅ ⲡⲁⲩⲧⲟⲅⲉ-
ⲛⲏⲥ ⲛⲛⲟⲩⲧⲉ ⲡⲉⲝⲣⲥ̅ ⲡⲉⲛⲧⲁϥⲧⲓ-
ⲙⲁ ⲙⲙⲟϥ ϩⲛ̅ ⲟⲩⲛⲟϭ ⲛⲧⲓⲙⲏ ⲉⲡⲓ-
ⲛⲧⲁϥϣⲱⲡⲉ ⲉⲃⲟⲗ ϩⲛ̅ ⲟⲩϩⲟⲩⲉⲓⲧⲉ ⲛ-
ⲉⲛⲛⲟⲓⲁ ⲡⲁⲓ ⲛⲧⲁϥⲕⲁⲁϥ ⲛϭⲓ ⲡⲁϩⲟ-
ⲣⲁⲧⲟⲛ ⲛⲡⲁⲛ̅ ⲛⲛⲟⲩⲧⲉ ⲉϫⲛ̅ ⲛⲕⲁ ⲛⲓⲙ
ⲁϥⲧⲣⲉ ⲧⲙⲉ ⲉⲧⲛ̅ϩⲏⲧϥ̅ ϩⲩⲡⲟⲧⲁⲥⲥⲉ
ⲛⲁϥ ⲉⲧⲣⲉϥⲛⲟⲉⲓ ⲛⲛⲕⲁ ⲛⲓⲙ ⲡⲁⲓ ⲉⲧⲟⲩ
ⲛⲁϫⲱ ⲙⲡⲉϥⲣⲁⲛ ⲉⲛⲉⲧⲙ̅ⲡϣⲁ ⲉ-
ⲃⲟⲗ ϩⲙ̅ ⲡⲟⲩⲟⲉⲓⲛ ⲉⲧⲉ ⲡⲉⲝⲣⲥ̅ ⲡⲉ ⲙⲛ̅
ⲧⲁⲡⲑⲁⲣⲥⲓⲁ ϩⲓⲧⲙ̅ ⲡt ⲙⲡⲁϩⲟⲣⲁⲧⲟⲛ
ⲙⲡⲛⲁ̅ ⲡⲉϥϥⲧⲟⲟⲩ ⲛⲛⲟϭ ⲛⲟⲩⲟⲉⲓⲛ
ⲉⲃⲟⲗ ϩⲓⲧⲛ̅ ⲡⲁⲩⲧⲟⲅⲉⲛⲏⲥ ⲛⲛⲟⲩⲧⲉ
ⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲉⲩⲡⲁⲣⲁⲥⲧⲁⲥⲓⲥ ⲛⲁϥ
ⲡϣⲟⲙⲛ̅ⲧ: ⲡⲉⲑⲉⲗⲏⲙⲁ ⲙⲛ̅ ⲡⲱⲛϩ ⲛ-
ϣⲁ ⲁⲛⲏϩⲉ: ⲙⲛ̅ ⲧⲉⲛⲛⲟⲓⲁ: ⲡⲉϥϥⲧⲟⲟⲩ
ⲇⲉ ⲧⲉⲝⲁⲣⲓⲥ ⲧⲥⲩⲛϩⲉⲥⲓⲥ ⲧⲉⲥⲑⲏⲥⲓⲥ
ⲙⲛ̅ ⲧⲉϥⲣⲟⲛⲏⲥⲓⲥ: ⲧⲉⲝⲁⲣⲓⲥ ⲙⲛ̅ ⲡⲉ
ϩⲟⲩⲉⲓⲧ ⲛⲟⲩⲟⲉⲓⲛ ⲁⲣⲙⲟⲍⲏⲗ̅ ⲉⲧⲉ ⲡⲁⲅ-
ⲅⲉⲗⲟⲥ ⲡⲉ ⲙⲡⲉϩⲟⲩⲉⲓⲧ: ⲛⲁⲓⲱⲛ ⲁⲩⲱ
ⲟⲩⲛ ϣⲟⲙⲛⲧ̅ ⲛⲁⲓⲱⲛ ⲛⲙⲙⲁϥ ⲧⲉ
ⲝⲁⲣⲓⲥ ⲧⲁⲗⲏⲑⲉⲓⲁ ⲧⲙⲟⲣϥⲏ: ⲡⲙⲉϩ-
ⲥⲛⲁⲩ ⲛⲟⲩⲟⲉⲓⲛ ⲱⲣⲟ̅ⲓⲁⲏⲗ̅: ⲡⲉⲛⲧⲁϥ
ⲕⲁⲧⲁⲑⲓⲥⲧⲁ ⲙⲙⲟϥ ϩⲙ̅ ⲡⲙⲉϩⲥⲛⲁⲩ ⲛ-
ⲁⲓⲱⲛ ⲉⲩⲛ ϣⲟⲙⲛⲧ̅ ⲛⲁⲓⲱⲛ ⲛⲉⲙⲁϥ
ⲉⲧⲉ ⲛⲁⲓ ⲛⲉ ⲧⲉⲡⲣⲟⲛⲟⲓⲁ ⲧⲉⲥⲑⲏⲥⲓⲥ ⲧⲉ
ⲙⲛⲏⲙⲏ: ϩⲙ̅ ⲡⲙⲉϩϣⲟⲙⲛⲧ̅ ⲛⲟⲩⲟ-
ⲉⲓⲛ ⲁⲩⲁⲡⲟⲕⲁⲑⲓⲥⲧⲁ ⲙⲙⲟϥ ϩⲙ̅ ⲡⲙⲉϩ-
ϣⲟⲙⲛⲧ̅ ⲛⲁⲓⲱⲛ ⲛⲙ̅ⲙⲁϥ ⲉⲧⲉ ⲛⲁⲓ ⲛⲉ
ⲧⲥⲩⲛϩⲉⲥⲓⲥ ⲧⲁⲅⲁⲡⲏ ⲧϩⲓⲇⲉⲁ: ϩⲙ̅
ⲡⲙⲉϩϥⲧⲟⲟⲩ ⲛⲟⲩⲟⲉⲓⲛ ⲁⲩⲁⲡⲟⲕⲁⲑⲓ-
ⲥⲧⲁ ⲙⲙⲟϥ ϩⲙ̅ ⲡⲙⲉϩϥⲧⲟⲟⲩ ⲛⲁⲓⲱⲛ
ⲉⲩⲛ ϣⲟⲙⲛⲧ̅ ⲛⲁⲓⲱⲛ ⲛⲙ̅ⲙⲁϥ ⲉⲧⲉ
ⲛⲁⲓ ⲛⲉ ⲧⲙⲛⲧ̅ⲧⲉⲗⲓⲟⲥ tⲣⲏⲛⲏ ⲧⲥⲟ-
ϥⲓⲁ: ⲛⲁⲓ ⲛⲉ ⲡⲉϥⲧⲟⲟⲩ ⲛⲟⲩⲉⲓⲛ ⲉⲧⲁ-
ϩⲉ ⲉⲣⲁⲧⲟⲩ ⲉⲡⲁⲩⲧⲟⲅⲉⲛⲏⲥ ⲛⲛⲟⲩ
ⲧⲉ: ⲡⲙⲛ̅ⲧⲥⲛⲟⲟⲩⲥ ⲛⲁⲓⲱⲛ ⲉⲧⲁϩⲉ
ⲉⲣⲁⲧⲟⲩ ⲉⲡⲁⲗⲟⲩ ϩⲓⲧⲙ̅ ⲡt ⲙⲛ̅ ⲧⲉⲩ-
ⲇⲟⲕⲓⲁ ⲙⲛ̅ ⲡⲛⲟϭ ⲛⲁⲩⲧⲟⲅⲉⲛⲉⲧⲱⲣ
ⲛⲝⲣⲥ̅ ϩⲓⲧⲙ ⲡt ⲙⲛ ⲧⲉⲩⲇⲟⲕⲓⲁ ⲙ-
ⲡⲁϩⲟⲣⲁⲧⲟⲛ ⲙⲡⲛⲁ̅ ⲛⲁⲓ ⲛⲉ ⲡⲙⲛⲧ-
ⲥⲛⲟⲟⲩⲥ ⲛⲁⲓⲱⲛ ⲛⲁ ⲡϣⲏⲣⲉ ⲛⲉ ⲙ-
ⲡⲁⲩⲧⲟⲅⲉⲛⲏⲥ ⲉⲃⲟⲗ ϩⲙ̅ ⲡϣⲣⲡ ⲛⲥⲟ-
ⲟⲩⲛ ⲙⲡⲛⲟⲩⲥ ⲛⲧⲉⲗⲓⲟⲥ ϩⲓⲧⲙ̅ ⲡt ⲙⲛ̅
ⲧⲉⲩⲇⲟⲕⲓⲁ ⲙⲡⲛⲟϭ ⲛⲁϩⲟⲣⲁⲧⲟⲛ ⲛ ⲡⲛⲁ̅
ⲙⲡⲉⲙⲧⲟ ⲉⲃⲟⲗ ⲙⲡⲁⲩⲧⲟⲅⲉⲛⲏⲥ ⲡⲣⲱ-
ⲙⲉ ⲛⲧⲉⲗⲓⲟⲥ ⲙⲙⲏⲉ ⲡϩⲁⲅⲓⲟⲥ ⲡⲉϩⲟⲩ-
ⲉⲓⲧ: ⲛⲧⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲁⲩⲙⲟⲩⲧⲉ ⲉ-
ⲡⲉϥⲣⲁⲛ ϫⲉ ⲁⲇⲁⲙⲁⲥ ⲁⲩⲁⲡⲟⲕⲁⲑⲓ-
ⲥⲧⲁ ⲙⲙⲟϥ ⲉⲡⲉϥϩⲟⲩⲉⲓⲧ: ⲛⲁⲓⲱⲛ
ϩⲁⲧⲙ̅ ⲡⲛⲟϭ ⲛⲁⲩⲧⲟⲅⲉⲛⲏⲥ ⲛⲛⲟⲩⲧⲉ
ⲛⲝⲣⲥ̅ ϩⲙ̅ ⲡⲉϩⲟⲩⲉⲓⲧ: ⲛⲁⲓⲱⲛ ϩⲁⲧⲛ̅
ϩⲁⲣⲙⲟⲍⲏⲗ: ⲉⲣⲉ ⲛⲉϥⲇⲩⲛⲁⲙⲓⲥ ⲛⲙ̅
ⲙⲁϥ ⲁⲩⲱ ⲁϥt ⲛⲁϥ ⲛϭⲓ ⲡⲁϩⲟⲣⲁⲧⲟⲛ
ⲛⲟⲩⲇⲩⲛⲁⲙⲓⲥ ⲛⲁⲧϫⲣⲟ ⲉⲣⲟⲥ ⲛⲟⲉ-
ⲣⲁ: ⲁⲩⲱ ⲡⲉϫⲁϥ ϫⲉ tt ⲉⲟⲟⲩ ⲁⲩⲱ
tⲥⲙⲟⲩ ⲉⲡⲓⲁϩⲟⲣⲁⲧⲟⲛ ⲛⲡⲛⲁ̅ ⲉⲧⲃⲏ
ⲏⲧⲕ ⲛⲕⲁ ⲛⲓⲙ ⲉⲩϣⲟⲟⲡ: ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ
ⲁⲛⲟⲕ tⲥⲙⲟⲩ ⲉⲣⲟⲕ ⲁⲩⲱ ⲡⲁⲩⲧⲟⲅⲉ̅-
ⲛⲏⲥ̅ ⲁⲩⲱ ⲡⲁⲓⲱⲛ ⲡϣⲟⲙⲛⲧ: ⲡⲓⲱⲧ̅
ⲧⲙⲁⲁⲩ̅ ⲡϣⲏⲣⲉ̅ ⲧⲇⲩⲛⲁⲙⲓⲥ ⲉⲧϫⲏⲕ
ⲉⲃⲟⲗ: ⲁⲩⲱ ⲁⲩⲁⲡⲟⲕⲁⲑⲓⲥⲧⲁ ⲛⲡⲉϥϣⲏ-
ⲣⲉ ⲥⲏⲑ ϩⲙ̅ ⲡⲙⲉϩⲥⲛⲁⲩ ⲛⲁⲓⲱⲛ ϩⲁⲧⲙ̅
ⲡⲙⲉϩⲥⲛⲁⲩ ⲛⲟⲩⲟⲉⲓⲛ ⲟⲣⲟⲓⲁⲏⲗ: ϩⲙ̅
ⲡⲙⲉϩϣⲟⲙⲛ̅ⲧ ⲛⲁⲓⲱⲛ ⲁⲩⲁⲡⲟⲕⲁ-
ⲑⲓⲥⲧⲁ ⲙⲡⲉⲥⲡⲉⲣⲙⲁ ⲛⲥⲏⲑ ⲛⲛⲉ-
ⲯⲩⲝⲟⲟⲩⲉ ⲛⲛⲉⲧⲟⲩⲁⲁⲃ: ⲛⲁⲓ ⲉⲛⲉⲩ-
ϣⲟⲟⲡ: ⲡⲉ ϩⲙ̅ ⲡⲁⲓⲱⲛ ϩⲁⲧⲙ̅ ⲡⲙⲉϩ-
ϣⲟⲙⲛⲧ: ⲛⲟⲩⲟⲉⲓⲛ ⲇⲁⲩⲉⲓⲑⲉ ϩⲙ̅
ⲡⲙⲉϩϥⲧⲟⲟⲩ ⲛⲁⲓⲱⲛ ⲁⲩⲁⲡⲟⲕⲁⲑⲓ-
ⲥⲧⲁ ⲛⲙⲯⲩⲝⲟⲟⲩⲉ ⲛⲛⲉⲣⲥⲟⲩⲱⲛ
ⲡⲉⲩⲡⲗⲏⲣⲱⲙⲁ ⲉⲙⲡⲟⲩⲙⲉⲧⲁⲛⲟⲉⲓ
ϩⲛ̅ ⲟⲩϭⲗⲁⲙ ⲁⲗⲗⲁ ⲁⲩϭⲱ ⲛⲟⲩⲟⲉⲓϣ: ⲙⲛ
ⲛⲥⲱⲥ ⲁⲩⲙⲉⲧⲁⲛⲟⲉⲓ ⲉⲩⲛⲁϭⲱ ϩⲁⲧⲙ̅
ⲡⲟⲩⲟⲉⲓⲛ ⲛⲏⲗⲏⲗⲏ̅ⲑ: ⲉⲩⲥⲟⲟⲩϩ:
ⲉⲡⲙⲁ ⲉⲧⲙ̅ⲙⲁⲩ ⲉⲩt ⲉⲟⲟⲩ ⲙⲡⲁ-
ϩⲟⲣⲁⲧⲟⲛ ⲙⲡⲛⲁ̅: ⲧⲉⲛϣⲃⲣ̅ⲥⲱⲛⲉ ⲟⲩ-
ⲛ ⲧⲥⲟϥⲓⲁ ⲉⲩⲁⲓⲱⲛ ⲧⲉ: ⲁⲥⲙⲉⲉⲩⲉ
ⲉⲩⲙⲉⲉⲩⲉ ⲉⲃⲟⲗ ⲛϩⲏⲧⲥ̅ ϩⲛ̅ ⲧⲉⲛⲑⲩ-
ⲙⲏⲥⲓⲥ ⲙⲡⲉⲡⲛⲁ̅: ⲙⲛ ⲡϣⲣⲡ: ⲛⲥⲟⲟⲩⲛ
ⲁⲥⲣϩⲛⲁⲥ ⲛⲟⲩⲱⲛϩ ⲙⲡⲉⲥⲉⲓⲛⲉ ⲉⲃⲟⲗ
ⲛϩⲏⲧⲥ̅:ⲙⲡⲉ ⲧⲉⲥⲉⲛⲑⲩⲙⲏⲥⲓⲥ ϣⲱⲡⲉ
ⲛⲁⲣⲅⲟⲛ ⲁⲩⲱ ⲁ ⲡⲉⲥϩⲱⲃ ⲉⲓ ⲉⲃⲟⲗ ⲛ-
ⲁⲧⲉⲗⲉⲥⲧⲟⲛ ⲉⲙⲛ̅ⲧϥ̅ ⲙⲟⲣϥⲏ ϩⲛ̅ ⲧⲉⲥ-
ⲙⲟⲣϥⲏ ⲉⲃⲟⲗ ϫⲉ ⲁⲥⲁⲁⲥ ⲝⲱⲣⲓⲥ ⲡⲉⲥ-
ⲥⲩⲛⲍⲩⲅⲟⲥ ⲉⲙⲛ̅ⲧϥ̅ ⲧⲩⲡⲟⲥ ϩⲛ̅ ⲑⲓⲇⲉⲁ
ⲙⲧⲙⲁⲁⲩ: ⲙⲡⲉϥⲉⲩⲇⲟⲕⲓ ⲛϭⲓ ⲡⲉⲡⲛⲁ̅
ⲟⲩⲇⲉ ⲙⲡϥ̅ⲕⲁⲧⲁⲛⲉⲩⲉ ⲟⲩⲇⲉ ⲙⲡϥ̅-
ⲥⲩⲛⲉⲩⲇⲟⲕⲉⲓ ⲛϭⲓ ⲡⲉⲥⲥⲩⲛⲍⲩⲅⲟⲥ
ⲡⲉⲡⲛⲁ̅ ⲙⲙⲛ̅ⲧϩⲟⲟⲩⲧ: ⲙⲡⲁⲣⲑⲉ-
ⲛⲓⲕⲟⲛ ⲉⲙⲡⲉⲥϭⲓⲛⲉ ϭⲉ ⲙⲡⲉⲥⲥⲩⲛ-
ⲍⲩⲅⲟⲥ ⲁⲥⲕⲁⲧⲁⲛⲉⲩⲉ ⲝⲱⲣⲓⲥ ⲧⲉⲩⲇⲟ-
ⲕⲓⲁ ⲙⲡⲉⲡⲛⲁ̅ ⲙⲛ̅ ⲡⲥⲟⲟⲩⲛ ⲙⲡⲉⲥ-
ϩⲓⲇⲓⲟⲛ ⲛⲥⲩⲙϥⲱⲛⲟⲛ ⲛⲉⲥϫⲏⲕ
ⲉⲃⲟⲗ ⲉⲧⲃⲉ ⲡⲉϥⲣⲟⲩⲣⲓⲕⲟⲛ ⲉⲧⲛ-
ϩⲏⲧⲥ̅: ⲙⲡⲉ ⲧⲉⲥⲉⲛⲑⲩⲙⲏⲥⲓⲥ ϣⲱ-
ⲡⲉ ⲛⲁⲣⲅⲟⲛ ⲁⲩⲱ ⲁ ⲡⲉⲥϩⲱⲃ ⲉⲓ ⲉⲃⲟⲗ
ⲛⲁⲧⲉⲗⲉⲥⲧⲟⲛ ⲉⲙⲛ̅ⲧϥ̅ ⲙⲟⲣϥⲏ ϩⲛ̅
ⲧⲉⲥⲙⲟⲣϥⲏ ⲉⲃⲟⲗ ϫⲉ ⲁⲥⲁⲁⲥ ⲝⲱⲣⲓⲥ
ⲡⲉⲥⲥⲩⲛⲍⲩⲅⲟⲥ ⲉⲙⲛ̅ⲧϥ̅ ⲧⲩⲡⲟⲥ
ϩⲛ̅ ⲧϩⲓⲇⲉⲁ ⲛⲧⲙⲁⲁⲩ ⲁⲥⲛⲁⲩ ⲉⲣⲟϥ
ϩⲙ̅ ⲡⲉⲥⲥⲁϫⲛⲉ ϫⲉ ⲁϥϣⲱⲡⲉ ⲛⲕⲉ-
ⲙⲟⲣϥⲏ ⲛϩⲁ ⲛⲙⲟⲩⲉⲓ ⲛϩⲁ ⲛϩⲁϥ
ⲛⲉⲣⲉ ⲛⲉϥⲃⲁⲗ ⲣⲟⲩⲟⲉⲓⲛ ϩⲛ̅ ⲟⲩⲕⲣⲱⲙ
ⲁⲥⲥⲓⲧⲉ ⲙⲙⲟϥ ⲉⲃⲟⲗ ⲙⲙⲟⲥ ⲙⲡⲃⲟⲗ
ⲛⲛⲧⲟⲡⲟⲥ ⲉⲧⲙ̅ⲙⲁⲩ ϫⲉ ⲛⲛⲉ ⲗⲁⲁⲩ
ⲛⲁⲑⲁⲛⲁⲧⲟⲥ ⲛⲁⲩ ⲉⲣⲟϥ: ϫⲉ ⲁⲩϫⲡⲟϥ
ϩⲛ̅ ⲟⲩⲙⲛⲧ̅ⲁⲧⲥⲟⲟⲩⲛ: ⲁⲥⲛⲟⲩϩⲃ̅ ⲛⲙ̅
ⲙⲁϥ ⲛⲟⲩϭⲏⲡⲉ ⲛⲟⲩⲟⲉⲓⲛ ⲁⲩⲱ ⲁⲥⲕⲱ
ⲛⲟⲩⲑⲣⲟⲛⲟⲥ ϩⲛ̅ ⲧⲙⲏⲧⲉ ⲛⲧⲕⲏⲡⲉ ϫⲉ
ⲛⲛⲉ ⲗⲁⲁⲩ ⲛⲁⲩ ⲉⲣⲟϥ ⲉⲓⲙⲏⲧⲓ ⲡϩⲁ-
ⲅⲓⲟⲛ ⲛⲡⲛⲁ̅ ⲡⲁⲓ ⲉϣⲁⲩϫⲟⲟⲥ ⲉⲣⲟϥ
ϫⲉ ⲧⲙⲁⲁⲩ ⲛⲛⲉⲧⲟⲛϩ ⲧⲏⲣⲟⲩ ⲁⲩⲱ ⲁ-
ⲥt ⲣⲁⲛ ⲉⲣⲟϥ ϫⲉ ⲓ+ⲁⲗⲇⲁⲃⲁⲱⲑ̅: ⲡⲁⲓ
ⲡⲉ ⲡⲉϩⲟⲩⲉⲓⲧ: ⲛⲁⲣⲝⲱⲛ ⲉⲁϥⲧⲱⲕⲉ
ⲛⲟⲩⲇⲩⲛⲁⲙⲓⲥ ⲉⲛⲁϣⲱⲥ ⲉⲃⲟⲗ ϩⲛ̅
ⲧⲙⲁⲁⲩ ⲁⲩⲱ ⲁϥⲥⲁϩⲱϥ ⲉⲃⲟⲗ ⲙⲙⲟⲥ
ⲁϥⲡⲱⲱⲛⲉ ⲉⲃⲟⲗ ϩⲛ̅ ⲟⲩⲧⲟⲡⲟⲥ ⲉⲩⲧⲟ-
ⲧⲟⲥ ϩⲙ̅ ⲡⲙⲁ ⲛⲧⲁⲩϫⲡⲟϥ ⲛϩⲏⲧϥ ⲁϥ-
ⲉⲙⲁϩⲧⲉ ⲛϩⲉⲛⲕⲉⲧⲟⲡⲟⲥ: ⲁϥⲧⲁⲙⲓⲟ
ⲛⲁϥ ⲛⲟⲩⲁⲓⲱⲛ ⲛϣⲁϩ ⲛⲕⲣⲱⲙ ⲛ-
ⲟⲩⲟⲉⲓⲛ ⲡⲉⲧϥ̅ ⲛϩⲏⲧϥ̅ ⲧⲉⲛⲟⲩ
ⲁϥⲛⲟⲩϩⲃ̅ ⲙⲛ̅ ⲧⲙⲛⲧ̅ⲁⲧⲥⲟⲟⲩⲛ ⲉⲧⲛ̅
ⲉⲙⲁϥ ⲁϥϫⲡⲟ ⲛⲛⲉⲭⲟⲩⲥⲓⲁ ⲉⲧϩⲁ-
ⲣⲟϥ ⲙⲛ̅ ⲡⲙⲛ̅ⲧⲥ̅ⲛⲟⲟⲩⲥ ⲛⲁⲅⲅⲉⲗⲟⲥ
ⲁⲩⲱ ⲡⲟⲩⲁ ⲡⲟⲩⲁ ⲙⲙⲟⲟⲩ ⲛⲛⲟⲩⲁⲓⲱⲛ
ⲉⲡⲧⲩⲡⲟⲥ ⲛⲛⲓⲁϥⲑⲁⲣⲧⲟⲥ: ⲁⲩⲧⲁⲙⲓⲟ
ⲛⲁⲩ ⲛⲥⲁϣϥ ⲛⲁⲅⲅⲉⲗⲟⲥ ⲁⲩⲱ ⲛⲁⲅⲅⲉ-
ⲗⲟⲥ ⲛϣⲟⲙⲧⲉ ⲛⲇⲩⲛⲁⲙⲓⲥ ⲕⲁⲧⲁ ⲡⲓ-
ⲛⲉ ⲛⲡⲓϣⲟⲣⲡ: ⲛⲧⲩⲡⲟⲥ ⲡⲏ ⲉⲧϩⲁ-
ⲧⲉϥⲉϩⲏ ⲛⲉⲭⲟⲩⲥⲓⲁ ⲛⲧⲁⲩⲟⲩⲱⲛϩ:
ϩⲙ̅ ⲡⲁⲣⲝⲓⲅⲉⲛⲉⲧⲱⲣ: ⲡⲉϩⲟⲩⲉⲓⲧ: ⲛ-
ⲁⲣⲝⲱⲛ ⲛⲧⲉ ⲡⲕⲁⲕⲉ ⲙⲛ̅ ⲧⲙⲛ̅ⲧⲁⲧⲥⲟ-
ⲟⲩⲛ ϩⲁⲙⲁ ⲛⲉⲭⲟⲩⲥⲓⲁ ⲛⲉⲩ ϩⲛ̅ ⲧⲙⲛ-
ⲧⲁⲧⲥⲟⲟⲩⲛ ⲙⲡⲉⲛⲧⲁϥϫⲡⲟⲟⲩ ⲉⲧⲉ
ⲛⲁⲓ ⲛⲉ ⲛⲉⲩⲣⲁⲛ: ⲡⲉϩⲟⲩⲉⲓⲧ: ⲡⲉ ϩⲁⲱⲑ̅
ⲡⲙⲉϩⲥⲛⲁⲩ ⲡⲉ ϩⲁⲣⲙⲁⲥ ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ
ⲡⲃⲁⲗ ⲙⲡⲕⲱϩⲧ: ⲡⲙⲉϩϣⲟⲙⲛⲧ̅ ⲡⲉ
ⲅⲁⲗⲓⲗⲁ ⲡⲙⲉϩϥⲧⲟⲟⲩ ⲡⲉ ⲓⲱⲃⲏⲗ: ⲡⲙⲉϩ-
tⲟⲩ ⲡⲉ ⲁⲇⲱⲛⲁⲓⲟⲥ ⲡⲙⲉϩⲥⲟⲟⲩ ⲡⲉ ⲥⲁ-
ⲃⲁⲱⲑ: ⲡⲙⲉϩⲥⲁϣϥ ⲡⲉ ⲕⲁⲓⲛⲁⲛ ⲕⲁⲥⲓⲛ
ⲡⲉ ϣⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲡⲣⲏ: ⲡⲙⲉϩ-
ϣⲙⲟⲩⲛ ⲡⲉ ⲁⲃⲓⲣⲉⲥⲥⲓⲁ: ⲡⲙⲉϩⲯⲓⲥ
ⲡⲉ ⲓⲱⲃⲏⲗ: ⲡⲙⲉϩⲙⲏⲧ: ⲡⲉ ⲁⲣⲙⲟⲩⲡⲓ-
ⲁⲏⲗ: ⲡⲙⲉϩⲙⲛ̅ⲧⲟⲩⲏⲉ ⲡⲉ ⲁⲇⲱⲛⲓⲛ
ⲡⲙⲉϩⲙⲛⲧ̅ⲥⲟⲟⲩⲥ ⲡⲉ ⲃⲉⲗⲓⲁⲥ: ⲟⲩⲛ̅
ⲧⲁⲩ ⲙⲉⲛ ⲛϩⲉⲛⲕⲉⲣⲁⲛ ⲉⲃⲟⲗ ϩⲛ̅ ⲛⲉⲡⲓ-
ⲑⲩⲙⲓⲁ ⲙⲛ̅ ⲟⲣⲅⲏ ⲛⲁⲓ ⲧⲏⲣⲟⲩ ϩⲁⲡⲗⲱⲥ
ⲛⲉⲩⲣⲁⲛ ⲥⲉⲕⲏⲃ: ⲉϣⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟⲟⲩ
ⲛϩⲏⲧⲟⲩ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧⲟⲩ ⲛⲛⲓⲉⲟⲟⲩ
ⲙⲡⲥⲁ ⲛϩⲣⲉ ⲉⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟⲟⲩ ⲕⲁⲧⲁ
ⲧⲁⲗⲏⲑⲉⲓⲁ ϣⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛⲧⲉⲩ-
ϥⲩⲥⲓⲥ ⲁⲩⲱ ⲁϥⲙⲟⲩⲧⲉ ⲉⲣⲟⲟⲩ ⲛϭⲓ ⲥⲁ-
ⲕⲗⲁⲥ ⲛϩⲣⲁⲓ ϩⲛ̅ ⲛⲉⲩⲣⲁⲛ ⲡⲣⲟⲥ ⲧⲉ
ϥⲁⲛⲧⲁⲥⲓⲁ ⲙⲛ̅ ⲛⲉⲩϭⲟⲙ: ⲉⲃⲟⲗ ⲟⲩⲛ
ϩⲓⲧⲟⲟⲧⲟⲩ ⲛⲛⲓⲉⲟⲟⲩ ϣⲁⲣⲟⲩⲥⲁϩⲱ
ⲟⲩ ⲛⲥⲉⲣϭⲱⲃ: ϩⲓⲧⲛ̅ ⲛⲁⲓ ϣⲁⲣⲟⲩϭⲙ
ϭⲟⲙ ⲛⲥⲉⲁⲩⲭⲁⲛⲉ: ⲁⲩⲱ ⲁϥⲕⲉⲗⲉⲩⲉ
ⲉⲧⲣⲉ ⲥⲁϣϥ ⲉⲣ ⲣⲣⲟ ⲉϩⲣⲁⲓ ⲉϫⲛ̅ ⲙⲡⲏ-
ⲟⲩⲉ ⲁⲩⲱ tⲟⲩ ⲉϫⲙ̅ ⲡⲝⲁⲟⲥ ⲙⲛ̅ ⲁ-
ⲙⲛ̅ⲧⲉ: ⲛⲉⲧⲛϩⲣⲁⲓ ϩⲓϫⲛ̅ ⲧⲥⲁϣϥⲉ
ⲙⲡⲉ: ⲛⲉⲩⲣⲁⲛ ⲛⲉⲟⲟⲩ ⲛⲉ ⲛⲁⲓ ⲡⲉ
ϩⲟⲩⲉⲓⲧ ⲡⲉ ⲁⲱⲑ: ⲡϩⲁ ⲛⲙⲟⲩⲉⲓ:
ⲡⲙⲉϩⲥⲛⲁⲩ ⲡⲉ ⲉⲗⲱⲁⲓⲟⲥ ⲡϩⲁ ⲛⲉⲓⲱ
ⲡⲙⲉϩϣⲟⲙⲛ̅ⲧ ⲡⲉ ⲁⲥⲧⲟϥⲁⲓⲟⲥ ⲡϩⲁ
ⲛϩⲟⲉⲓⲧⲉ: ⲡⲙⲉϩϥⲧⲟⲟⲩ ⲡⲉ ⲓⲁⲍⲱ-
ⲡϩⲁ ⲛⲇⲣⲁⲕⲱⲛ ⲛϩⲁ ⲛⲙⲟⲩⲉⲓ
ⲡⲙⲉϩtⲟⲩ ⲡⲉ ⲁⲇⲱⲛⲁⲓⲟⲥ ⲡϩⲁ
ⲛⲉⲇⲣⲁⲕⲱⲛ ⲡⲙⲉϩⲥⲟⲟⲩ ⲡⲉ ⲁⲇⲱ-
ⲛⲓⲛ ⲡϩⲁ ⲛϭⲁⲡⲓ: ⲡⲙⲉϩⲥⲁϣϥ ⲡⲉ
ⲥⲁⲃⲃⲁⲇⲁⲓⲟⲥ ⲡϩⲁ ⲛⲉⲕⲣⲱⲙ ⲉϥⲣ
ⲟⲩⲟⲉⲓⲛ: ⲧⲁⲓ ⲧⲉ ⲑⲉⲃⲇⲟⲙⲁⲥ ⲙⲡⲥⲁⲃ-
ⲃⲁⲑⲟⲛ: ⲛⲁⲓ ⲛⲉⲧⲁⲙⲁϩⲧⲉ ⲉϩⲣⲁⲓ ⲉϫⲙ̅
ⲡⲕⲟⲥⲙⲟⲥ ⲧⲟⲧⲉ ⲓⲁⲗⲇⲁⲃⲁⲱⲑ: ⲉⲧⲉ
ⲥⲁⲕⲗⲁ ⲡⲉ: ⲡⲁ ⲡⲓⲁⲧⲟ ⲛⲙⲟⲣⲙⲏ ϩⲱⲥ-
ⲧⲉ ⲛϥ̅ⲟⲩⲱⲛϩ ϩⲛ̅ ϩⲟ ⲛⲓⲙ ⲡⲣⲟⲥ ⲡⲉϥ-
ϣⲁϫⲛⲉ ⲁϥⲙⲉⲣⲓⲍⲉ ⲛⲁⲩ ⲉⲃⲟⲗ ϩⲙ̅
ⲡⲉϥⲕⲣⲱⲙ: ⲉⲃⲟⲗ ⲇⲉ ϩⲙ̅ ⲡⲟⲩⲟⲉⲓⲛ
ⲛϩⲓⲗⲓⲕⲣⲓⲛⲉⲥ ⲉⲧⲉ ⲧⲇⲩⲛⲁⲙⲓⲥ ⲧⲉ
ⲉⲧⲁϥⲁⲡⲟⲥⲧⲁ ⲙⲙⲟⲥ ⲉⲃⲟⲗ ϩⲛ̅ ⲧⲙⲉ-
ⲉⲩ ⲙⲡϥ̅t ⲛⲁⲩ ⲙⲙⲟⲥ ⲉⲧⲃⲉ ⲡⲁⲓ
ⲛⲉϥⲟ ⲛϫⲟⲉⲓⲥ ⲉⲣⲟⲟⲩ ⲉⲧⲃⲉ ⲡⲉⲟⲟⲩ
ⲙⲡⲟⲩⲟⲉⲓⲛ ⲛⲧⲇⲩⲛⲁⲙⲓⲥ ⲉⲧⲛϩⲏⲧϥ̅
ⲛⲧⲉ ⲧⲙⲁⲁⲩ: ⲉⲧⲃⲉ ⲡⲁⲓ ⲛⲉϥⲙⲟⲩⲧⲉ
ⲉⲣⲟϥ ϫⲉ ⲛⲟⲩⲧⲉ ⲉϩⲣⲁⲓ ⲉϫⲱⲟⲩ ⲉϥⲟ
ⲛⲁⲧⲡⲓⲑⲉ ⲉⲧⲉϥϩⲩⲡⲟⲥⲧⲁⲥⲓⲥ ⲛⲧⲁϥ
ϣⲱⲡⲉ ⲉⲃⲟⲗ ⲛϩⲏⲧⲥ̅: ⲁⲩⲱ ⲁϥⲛⲟⲩϩⲃ̅
ⲛϩⲉⲛⲇⲩⲛⲁⲙⲓⲥ ⲙⲛ̅ ϩⲉⲛⲉⲭⲟⲩⲥⲓⲁ
ϩⲙ̅ ⲡⲧⲣⲉϥϫⲟⲟⲥ ⲁⲩϣⲱⲡⲉ ⲁⲩⲱ
ⲁϥt ⲣⲁⲛ ⲉⲣⲟⲟⲩ ⲁⲩⲱ ⲁϥⲕⲁⲑⲓⲥⲧⲁ
(ⲡaϭe nineteen iϣ empty.)
(ⲡaϭe twenty iϣ empty.
ⲥⲩⲛⲍⲩⲅⲟⲥ ⲁⲥⲙⲉⲧⲁⲛⲟⲉⲓ ⲁⲥⲣⲓⲙⲉ ϩⲛ̅
ⲟⲩⲛⲟϭ ⲛⲣⲓⲙⲉ ⲁⲩⲱ ⲁⲩⲥⲱⲧⲙ̅ ⲉⲡ ⲧⲱⲃϩ
ⲛⲧⲉⲥⲙⲉⲧⲁⲛⲟⲓⲁ ⲁⲩⲱ ⲁⲩⲡⲁⲣⲁⲕⲁⲗⲉⲓ
ⲉϩⲣⲁⲓ ⲉϫⲱⲥ ⲛϭⲓ ⲛⲉⲥⲥⲛⲏⲟⲩ ⲁⲩⲱ
ⲁϥⲕⲁⲧⲁⲛⲉⲩⲉ ⲛϭⲓ ⲡϩⲁⲅⲓⲟⲛ ⲙⲡⲛⲁ̅
ⲛⲁϩⲟⲣⲁⲧⲟⲥ ⲁϥⲡⲱϩⲧ: ⲉϩⲣⲁⲓ ⲉϫⲱⲥ
ⲛⲟⲩⲡⲛⲁ̅ ⲛϩⲁⲅⲓⲟⲛ ⲉⲃⲟⲗ ϩⲙ̅ ⲡⲉⲩ
ⲡⲗⲏⲣⲱⲙⲁ ⲉⲁ ⲡⲥⲩⲛⲍⲩⲅⲟⲥ ⲉⲓ ⲉⲡⲉ-
ⲥⲏⲧ ⲉⲧⲁϩⲟ ⲛⲛⲉⲩϣⲱⲱⲧ: ⲉⲣⲁⲧⲟⲩ
ⲁⲩⲱ ⲁϥt ⲛⲁϥ ϩⲓⲧⲛ̅ ⲟⲩⲡⲣⲟⲛⲟⲓⲁ ⲉⲧⲁ-
ϩⲟ ⲛⲛⲉⲥϣⲱⲱⲧ ⲉⲣⲁⲧⲟⲩ: ⲁⲩⲱ ⲁⲩⲉⲓ-
ⲛⲉ ⲙⲙⲟⲥ ⲉϩⲣⲁⲓ ⲉⲡⲉⲥⲁⲓⲱⲛ ⲁⲛ ⲁⲗ-
ⲗⲁ ⲉⲧⲃⲉ ⲧⲙⲛⲧ̅ⲁⲧⲥⲟⲟⲩⲛ ⲛⲧⲁⲥⲟⲩ-
ⲱⲛϩ ⲉⲃⲟⲗ ⲛϩⲏⲧⲥ̅ ⲉⲥϣⲟⲟⲡ ϩⲛ̅ ⲧⲙⲁϩⲯⲓ-
ⲧⲉ ϣⲁⲛⲧⲥ̅ⲧⲁϩⲟ ⲙⲡⲉⲥϣⲱⲱⲧ ⲉ-
ⲣⲁⲧϥ̅ ⲁⲩⲱ ⲁⲩⲥⲙⲏ ϣⲱⲡⲉ ϣⲁⲣⲟⲥ
ϫⲉ ϥϣⲟⲟⲡ ⲛϭⲓ ⲡⲣⲱⲙⲉ ⲁⲩⲱ ⲡϣⲏ-
ⲣⲉ ⲙⲡⲣⲱⲙⲉ ⲁϥⲥⲱⲧⲙ ⲇⲉ ⲛϭⲓ ⲡⲉ-
ϩⲟⲩⲉⲓⲧ ⲛⲁⲣⲝⲱⲛ ⲓⲁⲗⲇⲁⲃⲁⲱⲑ: ⲛⲉϥ-
ⲙⲉⲉⲩⲉ ϫⲉ ⲛⲧⲁ ⲧⲉⲥⲙⲏ ⲉⲓ ⲉ-
ⲃⲟⲗ ϩⲓⲧⲛ̅ ⲧⲉϥⲙⲁⲁⲩ ⲁϥⲟⲩⲱⲛϩ ⲛⲁⲩ
ⲉⲃⲟⲗ ⲛϭⲓ ⲡⲉⲓⲱⲧ ⲉⲧⲟⲩⲁⲁⲃ ⲛⲧⲉ ⲗⲓⲟⲥ ⲛ-
ϩⲟⲩⲉⲓⲧ ⲛⲣⲱⲙⲉ ⲁⲡⲙⲁⲕⲁⲣⲓⲟⲥ
ⲟⲩⲱⲛϩ ⲛⲁⲩ ⲉⲃⲟⲗ ⲛⲧⲉϥϩⲓⲇⲉⲁ:
ⲁⲩⲱ ⲁⲩⲕⲁⲧⲁⲛⲉⲩⲉ ⲛϭⲓ ⲧⲁⲣⲝⲟⲛⲧⲓ-
ⲕⲏ ⲧⲏⲣⲥ ⲛⲉⲭⲟⲩⲥⲓⲁ ⲁⲩⲱ ⲁⲩⲛⲁⲩ ϩⲙ̅ ⲡⲙⲟ-
ⲟⲩ ⲉⲡⲧⲩⲡⲟⲥ ⲛⲧϩⲓⲕⲱⲛ ⲡⲉϫⲁⲩ ϫ-
ⲉ ϩⲛ̅ ⲛⲉⲩⲉⲣⲏⲟⲩ ϫⲉ ⲙⲁⲣⲛ̅ⲧⲁⲙⲓⲟ ⲛⲟⲩⲣⲱ-
ⲙⲉ ⲕⲁⲧⲁ ⲑⲓⲕⲱⲛ ⲙⲡⲛⲟⲩⲧⲉ ⲁⲩⲱ
ⲕⲁⲧⲁ ⲡⲉϥⲉⲓⲛⲉ ⲁⲩⲱ ⲁⲩⲧⲁⲙⲓⲟ ⲉⲃⲟⲗ
ⲛϩⲏⲧⲟⲩ ⲙⲛ̅ ⲛⲉⲩⲇⲩⲛⲁⲙⲓⲥ ⲧⲏⲣⲟⲩ
ⲁⲩⲡⲗⲁⲥⲥⲉ ⲛⲟⲩⲡⲗⲁⲥⲙⲁ ⲉⲃⲟⲗ ⲛϩⲏ-
ⲧⲟⲩ ⲁⲩⲱ ⲧⲟⲩⲉⲓ ⲧⲟⲩⲉⲓ ⲛⲛⲇⲩⲛⲁⲙⲓⲥ
ⲁⲥⲧⲁⲙⲓⲟ ⲉⲃⲟⲗ ϩⲛ̅ ⲧⲉⲥϭⲟⲙ ⲛⲟⲩⲯⲩ-
ⲝⲏ: ⲁⲥⲧⲁⲙⲓⲟ ⲉⲃⲟⲗ ϩⲛ̅ ⲧⲉⲥϩⲓⲕⲱⲛ
ⲙⲙⲓⲛ ⲙⲙⲟⲥ ⲧⲁⲓ ⲛⲧⲁⲥⲛⲁⲩ ⲉⲣⲟⲥ
ⲕⲁⲧⲁ ⲧⲙⲓⲙⲏⲥⲓⲥ ⲙⲡⲉⲧϣⲟⲟⲡ ϫⲓⲛ
ⲛϣⲟⲣⲡ ⲡⲓⲧⲉⲗⲓⲟⲥ ⲛⲣⲱⲙⲉ ⲁⲩⲱ
ⲡⲉϫⲁⲩ ϫⲉ ⲙⲁⲣⲛ̅t ⲣⲛϥ̅ ϫⲉ ⲁⲇⲁⲙ
ϫⲉⲕⲁⲁⲥ ⲡⲣⲁⲛ ⲙⲡⲏ ⲙⲛ̅
ⲧⲉϥⲇⲩⲛⲁⲙⲓⲥ ⲉⲩⲉϣⲱⲡⲉ ⲛⲁⲛ
ⲛⲟⲩⲟⲉⲓⲛ ⲁⲩⲱ ⲁⲩⲁⲣⲝⲉⲥⲑⲁⲓ ϫⲓⲛ
ⲙⲡⲉⲥⲏⲧ: ⲛϭⲓ ⲛϭⲟⲙ ⲧϣⲟⲣⲡ ⲧⲙⲛⲧ̅ ⲛⲟⲩ
ⲧⲉ ⲟⲩⲕⲁⲥ ⲙⲯⲩⲝⲏ ⲧⲙⲉϩⲥⲛ̅ⲧⲉ
ⲧⲉ ⲧⲙⲛⲧ̅ϫⲟⲉⲓⲥ ⲟⲩⲙⲟⲩⲧ ⲙⲯⲩ-
ⲝⲏ ⲙ ⲧⲙⲉϩϣⲟⲙⲧⲉ ⲧⲉ ⲡⲕⲁⲩ-
ⲙⲁ: ⲧ ⲟⲩⲥⲁⲣⲕⲓ-
ⲕⲏ ⲛⲯⲩⲝⲏ ⲙⲛ̅ ⲡⲕⲱ ⲉϩⲣⲁⲓ ⲧⲏⲣϥ
ⲙⲡⲥⲱⲙⲁ ⲧⲙⲉϩϥⲧⲟⲉ ⲧⲉⲡⲣⲟⲛⲟⲓ
ⲁ ⲧⲉ ⲟⲩⲁⲧⲕⲁⲥ ⲛⲯⲩⲝⲏ: ⲧⲙⲉϩtⲉ ⲧⲙⲛ̅ⲧⲣ̅-
ⲣⲟ ⲧⲉ ⲟⲩⲥⲛⲟϥ ⲙⲯⲩⲝⲏ ⲧⲙⲉϩⲥⲟ ⲧⲉ
ⲧⲥⲩⲛϩⲉⲥⲓⲥ ⲟⲩϣⲁⲗ ⲙⲯⲩⲝⲏ ⲙⲛ̅
ⲡⲥⲱⲙⲁ ⲧⲏⲣϥ: ⲧⲙⲉϩⲥⲁϣϥⲉ ⲧⲉ ⲧⲥⲟ-
ϥⲓⲁ ⲟⲩϥⲱⲉ ⲙⲯⲩⲝⲏ: ⲁⲩⲱ ⲁⲩⲕⲟⲥⲙⲉⲓ
ⲙⲡⲣⲱⲙⲉ: ⲧⲏⲣϥ̅: ⲁⲩⲱ ⲁⲩⲁϩⲉ ⲉⲣⲁ ⲧⲟⲩ
ϩⲓϫⲱⲟⲩ ⲛϭⲓ ⲛⲉⲩⲁⲅ:ⲅⲉⲗⲟⲥ ⲁⲩⲧⲁⲙⲓⲟ
ⲉⲃⲟⲗ ϩⲛ̅ ⲛⲉⲯⲩⲝⲏ ⲛⲧⲁⲩⲥⲃ̅ⲧⲱⲧⲟⲩ
ⲛϭⲓ ⲛⲓⲉⲭⲟⲩⲥⲓⲁ ⲛⲧϩⲩⲡⲟⲥⲧⲁⲥⲓⲥ ⲙ-
ⲯⲩⲝⲟⲟⲩⲉ ⲛⲛⲙ̅ⲙⲉⲗⲟⲥ ⲙⲛ̅ ⲛϩⲟⲣ ⲙⲟⲥ
ⲁⲩⲧⲁⲙⲓⲟ ⲙⲡⲥⲱⲙⲁ ⲧⲏⲣϥ̅ ⲉϥϩⲟⲣⲙⲁ-
ⲍⲉ ⲉⲃⲟⲗ ϩⲙ̅ ⲡⲙⲏⲏϣⲉ ⲛⲁⲅ:ⲅⲉ-
ⲗⲟⲥ ⲛⲧⲁⲓϫⲟⲟⲩ ⲛϣⲟⲣⲡ: ⲁⲩⲱ ⲁϥ-
ϭⲱ ⲉϥϩⲩⲡⲟⲗⲩⲉ ⲛⲟⲩⲛⲟϭ ⲛⲝⲣⲟⲛⲟⲥ
ⲝⲉ ⲙⲡⲟⲩϣϭⲙϭⲟⲙ ⲛϭⲓ ⲧⲥⲁϣϥⲉ ⲛ-
ⲉⲭⲟⲩⲥⲓⲁ ⲉⲧⲟⲩⲛⲟⲥϥ ⲟⲩⲇⲉ ⲡⲕⲉ
ϣⲙⲧ̅ϣⲉⲥⲉ: ⲛⲁⲅ:ⲅⲉⲗⲟⲥ ⲛⲉⲣⲥⲙ-
ⲛⲉ ⲛⲛϩⲟⲣⲙⲟⲥ ⲁⲥⲣϩⲛⲁⲥ ϭⲉ ⲛϭⲓ
ⲧⲙⲁⲁⲩ ⲉⲧⲱⲕⲉ ⲛⲧⲇⲩⲛⲁⲙⲓⲥ ⲛⲧⲁⲥ
ⲧⲁⲁⲥ ⲙⲡⲁⲣⲝⲱⲛ ϩⲛ̅ ⲟⲩⲡⲣⲟⲩⲛⲓⲕⲟ
ⲉⲥⲟ ⲛⲃⲁⲗϩⲏⲧ: ⲁⲥⲧⲱⲃϩ ⲙⲡⲓⲱⲧ:
ⲉⲧⲉ ⲛⲁϣⲉ ⲡⲉϥⲛⲁⲉ ⲙⲛ ⲡtⲟⲩ ⲛⲟⲩ-
ⲟⲉⲓⲛ ⲁϥⲧⲛ̅ⲛⲟⲟⲩ ϩⲛ̅ ⲟⲩϣⲁϫⲛⲉ
ⲉϥⲟⲩⲁⲁⲃ ⲙⲛ̅ ⲡⲉϥϥⲧⲟⲟⲩ ⲛⲟⲩⲟ-
ⲉⲓⲛ ⲙⲡⲧⲩⲡⲟⲥ ⲛⲛⲁⲅⲅⲉⲗⲟⲥ ⲙ-
ⲡⲉⲡⲣⲱⲧⲁⲣⲝⲱⲛ ⲁⲩⲱ ⲁⲩt ϣⲟ-
ϫⲛⲉ ⲛⲁϥ ⲡⲉ ϩⲱⲥⲧⲉ ⲛⲥⲉⲧⲱⲕⲉ ⲛ-
ⲧⲇⲩⲛⲁⲙⲓⲥ ⲛⲧⲙⲁⲁⲩ ⲛⲧⲟⲟⲧϥ̅: ⲁⲩ-
ⲱ ⲡⲉϫⲁⲩ ⲛⲁϥ ϫⲉ ⲛⲓϥⲉ ⲉϩⲟⲩⲛ ϩⲙ̅
ⲡⲉϥϩⲟ ⲙⲡⲉⲕⲡⲛⲁ̅: ⲁⲩⲱ ⲡϩⲱⲃ
ⲛⲁⲧⲱⲟⲩⲛϥ: ⲁⲩⲱ ⲁϥⲛⲓϥⲉ ⲉϩⲟⲩⲛ
ⲉϩⲣⲁϥ ⲛⲟⲩⲡⲛⲁ̅: ⲉⲧⲉ ⲧⲇⲩⲛⲁⲙⲓⲥ
ⲛⲧⲙⲁⲁⲩ ⲧⲉ: ⲉⲃⲟⲗ ϩⲙ̅ ⲡⲉϩⲟⲩⲉⲓⲧ ⲛ-
ⲁⲣⲝⲱⲛ ⲉϩⲟⲩⲛ ⲉⲡⲥⲱⲙⲁ ⲁⲩⲱ ⲁϥ-
ⲕⲓⲙ ϩⲛ ⲧⲉⲩⲛⲟⲩ ⲁⲩⲱ ⲁϥϭⲙϭⲟⲙ
ⲉⲣⲟϥ ⲁⲩⲱ ⲁⲩⲕⲱϩ ⲛϭⲓ ⲡⲕⲉⲥⲉⲉⲡⲉ
ⲛⲛⲉⲭⲟⲩⲥⲓⲁ ϫⲉ ⲁϥϣⲱⲡⲉ ⲅⲁⲣ ⲉ-
ⲃⲟⲗ ⲛϩⲏⲧⲟⲩ ⲧⲏⲣⲟⲩ ⲁⲩⲱ ⲁⲩt ⲙ-
ⲡⲣⲱⲙⲉ ⲛⲛⲉⲩⲇⲩⲛⲁⲙⲓⲥ ⲁⲩⲱ ⲁϥϥⲟⲣⲓ
ⲛⲛⲉⲩⲯⲩⲝⲟⲟⲩⲉ ⲛⲁ ⲛⲧⲥⲁϣϥⲉ ⲛⲉ-
ⲭⲟⲩⲥⲓⲁ ⲁⲩⲱ ⲙⲛ̅ ⲛⲉⲩⲇⲩⲛⲁⲙⲓⲥ ⲁ ⲡⲉϥ-
ⲙⲉⲉⲩⲉ ϭⲙϭⲟⲙ: ⲛϩⲟⲩⲟ ⲉⲛⲉⲛⲧⲁⲩ
ⲧⲁⲙⲓⲟϥ ⲁⲩⲱ ⲙⲛ̅ ⲡⲉϩⲟⲩⲉⲓⲧ ⲛ-
ⲁⲣⲝⲱⲛ ⲁⲩⲉⲓⲙⲉ ⲇⲉ ϫⲉ ϥⲕⲏⲕ ⲁϩⲏⲩ
ⲉⲃⲟⲗ ⲛⲧⲕⲁⲕⲓⲁ ϫⲉ ⲛⲉϥⲟ ⲛⲥⲁⲃⲉ ⲛ-
ϩⲟⲩⲟ ⲉⲣⲟⲟⲩ ⲡⲉ ⲁⲩⲱ ϫⲉ ⲁϥⲉⲓ ⲉϩⲟⲩⲛ
ⲉⲡⲟⲩⲟⲉⲓⲛ ⲁⲩϥⲓ ⲙⲙⲟϥ ⲁⲩⲉⲓⲛⲉ
ⲙⲙⲟϥ ⲉⲡⲉⲥⲏⲧ: ⲉⲧϩⲩⲗⲏ ⲧⲏⲣⲥ̅
ⲡⲙⲁⲕⲁⲣⲓⲟⲥ ⲛⲉⲓⲱⲧ: ⲉⲩⲣⲉϥ[ⲣⲡⲡⲉⲧ
ⲛⲁⲛⲟⲩϥ ⲡⲉ ⲁⲩⲱ ⲛϣⲁⲛϩⲧⲏϥ
ⲁϥϣⲛ̅ϩⲧⲏϥ ⲉϩⲣⲁⲓ ⲉϫⲛ̅ ⲧⲇⲩⲛⲁⲙⲓⲥ
ⲛⲧⲙⲁⲁⲩ ⲧⲁⲓ ⲛⲧⲁⲩⲉⲓⲛⲉ ⲙⲙⲟⲥ
ⲉⲃⲟⲗ ⲛⲧⲟⲟⲧϥ̅ ⲙⲡⲁⲣⲝⲱⲛ ⲁⲩⲱ
ϫⲉ ⲥⲉⲟ ⲛϫⲟⲉⲓⲥ ⲉϩⲣⲁⲓ ⲉϫⲙ̅ ⲡⲥⲱⲙⲁ
ⲁϥⲧⲛⲛⲟⲟⲩ ⲉⲃⲟⲗ ⲙⲡⲉϥⲡⲛⲁ̅ ⲛ-
ⲣⲉϥⲣⲡⲉⲧⲛⲁⲛⲟⲩϥ ⲁⲩⲱ ⲉⲛⲁϣⲉ
ⲡⲉϥⲛⲁⲉ ⲛⲟⲩⲃⲟⲏⲑⲟⲥ ⲙⲡⲉϩⲟⲩ
ⲉⲓⲧ ⲛⲧⲁϥⲉⲓ ⲉⲡⲉⲥⲏⲧ: ⲁⲩt ⲣⲛϥ̅ ϫⲉ
ⲁⲇⲁⲙ ⲛⲧⲉⲡⲓⲛⲟⲓⲁ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲧⲁⲓ
ⲛⲧⲁϥt ⲣⲛⲥ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧϥ̅ ϫⲉ ⲍⲱⲏ
ⲛⲧⲟⲥ ⲇⲉ ⲉⲧⲣ̅ϩⲱⲃ ⲉⲡⲥⲱⲛⲧ ⲧⲏⲣϥ ⲉⲥ-
ϣⲉⲡ ϩⲓⲥⲉ ⲛⲙ̅ⲙⲁϥ ⲉⲥⲧⲁϩⲟϥ ⲉⲣⲁⲧϥ̅
ⲉϩⲟⲩⲛ ⲉⲡⲉϥⲡⲗⲏⲣⲱⲙⲁ: ⲉⲥⲧⲟⲩⲛⲉⲓ
ⲁⲧϥ ⲉⲃⲟⲗ ⲉⲧϭⲉⲓ ⲛⲉⲓ ⲉⲡⲉⲥⲏⲧ
ⲙⲡϩⲩⲥⲧⲉⲣⲏⲙⲁ: ⲛⲥ̅ⲥⲧⲁⲃⲟϥ ⲉⲡⲉϥ
ⲱⲗ ⲉϩⲣⲁⲓ: ⲁⲥϣⲱⲡⲉ ϭⲉ ⲛϭⲓ ⲧⲉⲡⲓ ⲛⲟⲓⲁ
ⲙⲡⲟⲩⲟⲉⲓⲛ ⲉⲥϩⲏⲡ: ⲛϩⲣⲁⲓ ⲛϩⲏⲧϥ̅
ϫⲉⲕⲁⲁⲥ ⲛⲛⲉⲩⲉⲓⲙⲉ ⲛϭⲓ ⲛⲁⲣⲝⲱⲛ
ⲁⲗⲗⲁ ϫⲉ ⲉⲣⲉ ⲧⲉⲛϣⲃⲣ̅ⲥⲱⲛⲉ ⲉⲧⲉⲓ
ⲛ ⲧⲥⲟϥⲓⲁ ⲉⲥⲛⲁⲧⲁϩⲟ ⲉⲣⲁ-
ⲧⲥ̅ ⲛⲛⲉⲥϩⲩⲥⲧⲉⲣⲏⲙⲁ ⲉⲃⲟⲗ ϩⲓⲧⲟ-
ⲟⲧⲥ̅ ⲛⲧⲉⲡⲓⲛⲟⲓⲁ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲁⲩⲱ
ⲁϥⲣⲟⲩⲟⲉⲓⲛ ⲛϭⲓ ⲡⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲑⲁⲓⲃⲉⲥ
ⲛⲡⲟⲩⲟⲉⲓⲛ ⲉⲧⲛϩⲏⲧϥ̅: ⲁⲩⲱ ⲁϥϫⲓⲥⲉ
ⲛϩⲟⲩⲟ ⲉⲛⲉⲛⲧⲁⲩⲧⲁⲙⲓⲟϥ ⲁⲩⲱ ⲁⲥ-
ⲕⲁⲧⲁⲛⲉⲩⲉ ⲛϭⲓ ⲧⲁⲣⲝⲟⲛⲧⲓⲕⲏ ⲧⲏⲣⲥ̅ ⲛ-
ⲛⲉⲭⲟⲩⲥⲓⲁ ⲁⲩⲛⲁⲩ ⲉⲡⲣⲱⲙⲉ ⲉϥⲟⲩⲱ-
ⲧⲃ̅ ⲉⲣⲟⲟⲩ ⲁⲩⲱ ⲁⲩⲉⲓⲣⲉ ⲛⲟⲩϣⲁϫⲛⲉ
ⲙⲛ̅ ⲛⲁⲅ:ⲅⲉⲗⲟⲥ ⲙⲛ̅ ⲛⲁⲣⲝⲱⲛ ⲙⲛ̅ ⲡ-
ϣⲱϫⲡ:ⲛⲛϭⲟⲙ:ⲧⲟⲧⲉ ⲡⲉⲕⲱϩⲧ ⲙⲛ̅
ⲡⲕⲁϩ ⲉⲁⲩⲙⲟⲩϫⲕ ⲛⲟⲩⲙⲟⲟⲩ ⲙⲛ̅ ⲡⲉ-
ⲕⲣⲱⲙ: ⲁⲩⲙⲟⲩϫⲧ ⲙⲙⲟⲟⲩ ⲙⲛ̅ ⲡⲉϥ-
ⲧⲟⲟⲩ ⲛⲧⲏⲟⲩ ⲉⲩⲛⲓϥⲉ: ϩⲛ̅ ⲟⲩⲕⲱϩⲧ
ⲉⲩⲧⲱϭⲉ ⲉⲛⲉⲣⲛⲟⲩⲏⲁⲩⲉⲓⲣⲉ ⲛⲟⲩ-
ⲛⲟϭ ⲛϣⲧⲟⲣⲧⲣ̅ ⲁⲩⲱ ⲁⲩⲛⲧϥ ⲉ-
ϩⲟⲩⲛ ⲉⲑⲁⲓⲃⲉⲥ ⲙⲡⲙⲟⲩ ⲁⲩⲉⲓⲣⲉ ⲛⲟⲩ-
ⲕⲉⲁⲛⲁⲡⲗⲁⲥⲓⲥ ⲛⲕⲉⲥⲟⲡ ⲉⲃⲟⲗ ϩⲙ̅
ⲡⲕⲁϩ ⲙⲛ̅ ⲡⲙⲟⲟⲩ ⲙⲛ̅ ⲡ[ⲕⲱϩⲧ
ⲙⲛ̅ ⲡⲉⲡⲛⲁ̅ ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ ⲉⲃⲟⲗ ϩⲛ̅
ⲧϩⲩⲗⲏ ⲙⲡⲕⲁⲕⲉ ⲙⲛ̅ ⲧⲉⲡⲓⲑⲩ-
ⲙⲓⲁ ⲙⲛ̅ ⲡⲉⲩⲁⲛⲧⲓⲙⲓⲙⲟⲛ ⲛⲡⲛⲁ̅ ⲉⲧⲉ
ⲡⲁⲓ ⲡⲉ ⲧⲉⲛⲙⲣ̅ⲣⲉ ⲡⲁⲓ ⲡⲉ ⲡⲉⲥⲡⲏ-
ⲗⲁⲓⲟⲛ ⲛⲧⲁⲛⲁⲡⲗⲁⲥⲓⲥ ⲙⲡⲥⲱⲙⲁ ⲡⲁⲓ
ⲛⲧⲁϥt ⲙⲙⲟϥ ϩⲓ ⲡⲣⲱⲙⲉ ⲛϭⲓ ⲛⲥⲟ-
ⲟⲛⲉ ⲧⲙⲣⲣⲉ ⲛⲧⲁⲗⲏⲑⲏ ⲁⲩⲱ ⲛⲧⲉⲓ
ϩⲉ ⲁ ⲡⲣⲱⲙⲉ ϣⲱⲡⲉ ⲉϣⲁϥ
ⲙⲟⲩ ⲡⲁⲓ ⲡⲉ ⲡⲉϩⲟⲩⲉⲓⲧ: ⲛⲉⲓⲉⲡⲉⲥⲏⲧ
ⲁⲩⲱ ⲡⲉϩⲟⲩⲉⲓⲧ: ⲛⲡⲱⲣϫ:ⲙⲙⲟϥ ⲉⲃⲟⲗ
ⲧⲉⲛⲛⲟⲓⲁ ϭⲉ ⲛⲡⲉⲡⲣⲟⲟⲛⲧⲟⲥ ⲛⲟⲩ-
ⲟⲉⲓⲛ ⲉⲥϣⲱⲡⲉ ⲛϩⲣⲁⲓ ⲛϩⲏⲧϥ̅ ⲉⲥ-
ⲧⲱⲟⲩⲛ ⲙⲡⲉϥⲙⲉⲟⲩⲉ ⲉϩⲣⲁⲓ ⲁⲩⲱ
ⲁϥϫⲓ ⲙⲙⲟϥ ⲛϭⲓ ⲡⲉϩⲟⲩⲉⲓⲧ: ⲛⲁⲣⲝⲱⲛ
ⲁϥⲕⲱ ⲙⲙⲟϥ ϩⲙ̅ ⲡ:ⲡⲁⲣⲁⲇⲓⲥⲟⲥ ⲡⲉ-
ⲉⲓ ⲉⲛⲉϥϫⲱ ⲙⲙⲟⲥ ⲉⲣⲟϥ ϫⲉ ⲡⲁ ⲧⲉϥ ⲧⲣⲩ-
ϥⲏ ⲡⲉ ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ ⲛϥⲁⲡⲁⲧⲁ ⲙⲙⲟϥ
ⲧⲉⲩⲧⲣⲟϥⲏ ⲅⲁⲣ ⲛⲉⲩⲥⲓϣⲉ ⲧⲉ ⲁⲩⲱ ⲡⲉⲩ-
ⲥⲁ ⲛⲉⲩⲁⲛⲟⲙⲟⲛ ⲡⲉ ⲁⲩⲱ ⲧⲉⲩⲧⲣⲟ-
ϥⲏ ⲛⲉⲩⲁⲡⲁⲧⲏ ⲧⲉ ⲁⲩⲱ ⲛⲉⲩϣⲏⲛ
ⲛⲉⲩⲙⲛ̅ⲧϣⲁϥⲧⲉ ⲡⲉ ⲡⲉⲩⲕⲁⲣⲡⲟⲥ
ⲛⲉⲩⲙⲁⲧⲟⲩ ⲡⲉ ⲉⲙⲛ̅ ⲧⲁⲗϭⲟ ⲛϩⲏⲧϥ̅ⲁⲩ
ⲱ ⲡⲉⲩⲉⲣⲏⲧ ⲛⲉⲩⲙⲟⲩ ⲛⲁⲩ ⲡⲉ ⲡϣⲏⲛ
ⲇⲉ ⲛⲧⲁⲩⲕⲁⲁϥϫⲉ ⲡⲁ ⲡⲱⲛϩ ⲡⲉ ⲁⲛⲟⲕ
ⲇⲉ tⲛⲁⲧⲁⲙⲉ ⲧⲏⲛⲟⲩ ϫⲉⲟⲩ ⲡⲉ ⲡⲙⲩ-
ⲥⲧⲏⲣⲓⲟⲛ ⲙⲡⲉⲩⲱⲛϩ ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ ⲡⲉⲩ
ⲡⲛⲁ̅ ⲛⲁⲛⲧⲓⲙⲓⲙⲟⲛ ⲉⲃⲟⲗ ϩⲛ̅ ⲛⲉⲩⲉ-
ⲣⲏⲩ ⲉⲧⲣⲉⲩⲕⲱⲧⲉ ⲙⲙⲟϥ ⲉⲡⲁϩⲟⲩ
ϫⲉⲕⲁⲁⲥ ⲛⲛⲉϥⲛⲟⲉⲓ ⲙⲡⲉϥⲡⲗⲏⲣⲱ-
ⲙⲁ ⲁⲩⲱ ⲡϣⲏⲛ ⲉⲧⲙ̅ⲙⲁⲩ ⲟⲩⲧⲉⲉⲓ
ⲙⲓⲛⲉ ⲡⲉ ⲧⲉϥⲛⲟⲩⲛⲉ ϣⲏⲥ ⲁⲩⲱ
ⲛⲉϥⲕⲗⲁⲇⲟⲥ ϩⲉⲛϩⲁⲉⲓⲃⲉ ⲛⲉ ⲛⲧⲉ ⲡ-
ⲙⲟⲩ ⲁⲩⲱ ⲛⲉϥϭⲱⲃⲉ ϩⲉⲛⲙⲉⲥⲧⲉ ⲛⲉ
ϩⲓ ⲁⲡⲁⲧⲏ ⲁⲩⲱ ⲡⲉϥⲧⲱϩⲥ ⲟⲩⲧⲱϩⲥ ⲛⲧ-
ⲡⲟⲛⲏⲣⲓⲁ ⲡⲉ ⲁⲩⲱ ⲡⲉϥⲕⲁⲣⲡⲟⲥ ⲛ-
ⲟⲩⲉⲡⲓⲑⲩⲙⲓⲁ ⲛⲧⲉ ⲡⲙⲟⲩⲟⲩ ⲡⲉ ⲁⲩ-
ⲱ ⲡⲉϥⲥⲡⲉⲣⲙⲁ ⲁϥt ⲟⲩⲱ ⲉⲃⲟⲗ ϩⲛ̅
ⲟⲩⲕⲉⲕⲉ ⲛⲉⲧϫⲓ tⲡⲉ ⲙⲙⲟ[ϥ ⲡⲉⲩ-
ⲙⲁ ⲛϣⲱⲡⲉ ⲡⲉ ⲁⲙⲛ̅ⲧⲉ ⲡϣⲏⲛ ⲇⲉ
ⲉⲧⲟⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧⲟⲩ
ϫⲉ ⲡⲥⲟⲩⲛ̅ ⲡⲉⲧⲛⲁⲛⲟⲩϥ ⲙⲛ̅ ⲡⲉⲧϩⲟ-
ⲟⲩ ⲉⲧⲉ ⲧⲉⲡⲓⲛⲟⲓⲁ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲧⲁⲓ
ⲛⲧⲁⲩt ⲉⲛⲧⲟⲗⲏ ⲉⲧⲃⲏⲏⲧⲥ̅: ϫⲉ ⲙⲡⲣ-
ⲟⲩⲱⲙ ⲉⲃⲟⲗ ⲛϩⲏⲧⲥ̅ ⲉⲧⲉ ⲡⲉⲉⲓ ⲡⲉ ⲉ-
ⲧⲙ̅ⲥⲱⲧⲙ̅ ⲛⲥⲱⲥ ⲉⲃⲟⲗ ϫⲉ ⲛⲉⲥ
tⲟⲩⲃⲏϥ ϫⲉ ⲛⲛⲉϥϭⲱϣⲧ̅ ⲉⲧⲡⲉ-
ⲉⲡⲉϥϫⲱⲕ ⲁⲩⲱ ⲛϥ̅ⲣⲛⲟⲉⲓ ⲙⲡⲉϥ-
ⲕⲱⲕ ⲁϩⲏⲟⲩ ⲉⲃⲟⲗ ϩⲙ̅ ⲡⲉϥⲡⲗⲏⲣⲱ-
ⲙⲁ: ⲁⲛⲟⲕ ⲇⲉ ⲁⲉⲓⲧⲁϩⲟ ⲙⲙⲟϥ ⲉ-
ⲣⲁⲧϥ̅ ⲉⲧⲣⲉϥⲟⲩⲱⲙ ⲁⲩⲱ ⲡⲉϫⲁⲓ ⲛⲁϥ
ϫⲉ ⲡϫⲟⲉⲓⲥ ⲙⲡϩⲟϥ ⲣⲱ ⲁⲛ ⲡⲉ ⲛⲧⲁϥ ⲧⲟⲩ-
ⲛⲟⲩⲉⲓⲁⲧϥ̅ ⲉⲃⲟⲗ: ⲁϥⲥⲱⲃⲉ ⲡⲉϫⲁϥ
ϫⲉ ⲡϩⲟϥ ⲛⲧⲁϥⲟⲩⲱⲛϩ ⲛⲁⲩ ⲉⲃⲟⲗ ⲉⲧⲉ
ⲥⲡⲟⲣⲁ ⲛⲉⲡⲓⲑⲩⲙⲓⲁ ⲉⲥⲥⲟⲟϥ ⲡⲉ ⲛⲧⲉ
ⲡⲧⲁⲕⲟ ϫⲉⲕⲁⲁⲥ ⲉϥⲛⲁϣⲱⲡⲉ ⲛⲁϥ
ⲛⲟⲩⲉⲩⲝⲣⲏⲥⲧⲟⲥ ⲁϥⲙⲙⲉ ϫⲉ
ⲙⲡⲉϥⲥⲱⲧⲙ ⲛⲥⲱϥ ϫⲉ ⲁϥⲣⲥⲁⲃⲉ
ⲛϩⲟⲩⲟ ⲉⲣⲟϥ ⲁϥⲣϩⲛⲁϥ: ⲉⲧⲱⲕⲉ ⲛ-
ⲧⲇⲩⲛⲁⲙⲓⲥ ⲉⲃⲟⲗ ⲛϩⲏⲧϥ̅ ⲁⲩⲱ ⲁϥ ⲥⲓⲧⲉ
ⲛⲟⲩⲉⲕⲥⲧⲁⲥⲓⲥ ⲉϫⲛ̅ ⲁⲇⲁⲙ ⲁⲛⲟⲕ ⲇⲉ
ⲡⲉϫⲁⲓ ϫⲉ ⲡϫⲟⲉⲓⲥ ⲟⲩ ⲡⲉ ⲉⲕⲥⲧⲁⲥⲓⲥ
ⲁϥⲥⲱⲃⲉ ⲡⲉϫⲁϥ ϫⲉ ⲉⲕⲙⲉⲉⲩⲉ ϫⲉ ⲕⲁⲧⲁ
ⲑⲉ ⲛⲧⲁ ⲙⲱⲩⲥⲏⲥ ϫⲟⲟⲥ ϫⲉ ⲁϥⲧⲣⲉϥⲛ-
ⲕⲟⲧⲕ: ⲙⲙⲟⲛ ⲁⲗⲗⲁ ⲛⲧⲁϥϩⲱⲃⲥ̅ ⲉⲃⲟⲗ
ⲉϫⲛ̅ ⲛⲉϥⲁⲓⲥⲑⲏⲥⲓⲥ ⲛⲟⲩⲁⲛⲁⲓⲑⲏⲥⲓⲁ
ⲕⲁⲓ ⲅⲁⲣ ⲁϥϫⲟⲟⲥ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧϥ̅ ⲙⲡⲉ-
ⲡⲣⲟϥⲏⲧⲏⲥ ⲉϥϫⲱ ⲙⲙⲟⲥ ϫⲉ tⲛⲁ
ⲑⲣϣⲟ ⲛⲛⲙ̅ⲙⲁⲁϫⲉ ⲛⲛⲉⲩϩⲏⲧ: ϫⲉ
ⲕⲁⲁⲥ ⲛⲛⲉⲩⲛⲟⲉⲓ: ⲟⲩⲧⲉ ⲛⲛⲉⲩⲛⲁⲩ
ⲉⲃⲟⲗ ⲧⲟⲧⲉ ⲧⲉⲡⲓⲛⲟⲓⲁ ⲙⲡⲟⲩ ⲟⲉⲓⲛ
ⲁⲥϩⲟⲡⲥ ⲙⲙⲟⲥ ⲛϩⲏⲧϥ̅ ⲁⲩⲱ ϩⲛ̅ ⲟⲩ-
ⲟⲩⲱϣ ⲁϥⲣϩⲛⲁϥ ⲉⲛⲧ̅ⲥ ⲉⲃⲟⲗ ϩⲙ̅ ⲡⲉϥ-
ⲃⲏⲧⲥⲡⲓⲣ ⲉⲧⲙⲙⲉⲩ ⲧⲉ ⲧⲉⲡⲓⲛⲟⲓⲁ
ⲟⲩ ⲁⲧⲧⲁϩⲟⲥ ⲧⲉ ⲛⲉⲣⲉ ⲡⲕⲁⲕⲉ ⲇⲓⲱⲕⲉ
ⲙⲡⲟⲩⲟⲉⲓⲛ ⲙⲡϥⲧⲁϩⲉ ⲡⲟⲩⲟⲉⲓⲛ
ⲁⲩⲱ ⲁϥⲟⲩⲉϣ ⲉⲓⲛⲉ ⲛⲧⲇⲩⲛⲁⲙⲓⲥ
ⲉⲃⲟⲗ ⲛϩⲏⲧϥ̅.ⲁⲩⲱ ⲁϥⲉⲓⲣⲉ ⲛⲟⲩⲁⲛⲁ
ⲡⲗⲁⲥⲓⲥ ⲛⲙⲟⲣϥⲏ ⲛⲥϩⲓⲙⲉ ⲁⲩⲱ
ⲁϥⲧⲟⲩⲛⲟⲥⲥ ⲙⲡⲉϥⲙⲧⲟ ⲉⲃⲟⲗ ⲛⲕⲁ-
ⲧⲁ ⲑⲉ ⲁⲛ ⲛⲧⲁϥϫⲟⲟⲥ ⲛϭⲓ ⲙⲱⲯⲥⲏⲥ
ϫⲉ ⲁϥϥⲓ ⲛⲟⲩⲃⲏⲧ: ⲛⲥⲡⲓⲣ ⲁϥⲧⲁ
ⲙⲓⲟ ⲛⲟⲩⲥϩⲓⲙⲉ ⲁϥⲕⲱ ⲙⲙⲟⲥ ϩⲁⲧⲏϥ
ⲛⲧⲉⲩⲛⲟⲩ ⲁϥⲛⲏϥⲉ ⲉⲃⲟⲗ ϩⲙ̅ ⲡtϩⲉ
ⲙⲡⲙⲟⲩ ⲁ ⲧⲉⲡⲓⲛⲟⲓⲁ ϭⲱⲗⲡ: ⲉⲃⲟⲗ
ⲙⲡϩⲃⲥ̅ ϩⲓϫⲙ̅ ⲡⲉϥϩⲏⲧ: ⲛⲧⲉⲩⲛⲟⲩ ⲁϥ-
ⲥⲟⲩⲛ ⲧⲉϥⲥⲩⲛⲟⲩⲥⲓⲁ ⲉtⲛⲉ ⲙⲙⲟϥ
ϫⲉ ⲧⲉⲛⲟⲩ ⲛⲧⲟ: ⲟⲩⲕⲁⲥ ⲉⲃⲟⲗ ϩⲛ̅ ⲛⲁ-
ⲕⲁⲥ ⲛⲧⲉⲩⲥⲁⲣⲭ ⲉⲃⲟⲗ ϩⲛ̅ ⲧⲁⲥⲁⲣⲭ
ⲉⲧⲃⲉ ⲡⲁⲓ ⲉⲣⲉ ⲡⲣⲱⲙⲉ ⲕⲱ ⲙⲡⲉϥⲉⲓ
ⲱⲧ: ⲙⲛ̅ ⲧⲉϥⲙⲁⲁⲩ ⲛⲥⲱϥ ⲉϥⲉⲕⲟⲗⲗⲁ
ⲙⲙⲟϥ ⲉⲧⲉϥⲥϩⲓⲙⲉ ⲉⲩⲛⲁϣⲱⲡⲉ
ⲙⲡⲉⲥⲛⲁⲩ ⲛⲟⲩⲥⲁⲣⲭ ⲛⲟⲩⲱⲧ ϫⲉ
ⲁⲩⲧⲁⲛⲟⲩⲟ ⲙⲡⲥⲩⲛⲍⲩⲅⲟⲥ ⲛⲧⲙⲁⲁⲩ
ⲉⲧⲁϩⲟ ⲉⲣⲁⲧⲟⲩ ⲛⲛⲉⲥϩⲩⲥⲧⲉⲣⲏⲙⲁ
ⲉⲧⲃⲉ ⲡⲁⲓ ⲁⲇⲁⲙ ⲁϥt ⲣⲁⲛ ⲙⲙⲟⲥ
ϫⲉ ⲧⲙⲁⲁⲩ ⲛⲛⲉⲧⲟⲛϩ ⲧⲏⲣⲟⲩ ϩⲓⲧⲛ̅ ⲧⲙⲛⲧ̅-
ϫⲟⲉⲓⲥ ⲙⲡ[ϫⲓⲥⲉ ⲙⲛ̅ ⲡⲟⲩⲱⲛϩ ⲉⲃⲟⲗ
ⲙⲡⲥⲟⲟⲩⲛ ⲛⲧⲁⲥⲧⲥⲁⲃⲟ ⲉⲣⲟϥ
ⲛϭⲓ ⲧⲉⲡⲓⲛⲟⲓⲁ ϩⲓⲧⲙ̅ ⲡϣⲏⲛ ⲙⲡⲉⲥⲙⲟⲧ
ⲛⲟⲩⲁⲉⲧⲟⲥ ⲁⲥⲧⲟⲩⲛⲟⲩⲉⲓⲁⲧϥ̅ ⲉⲃⲟⲗ
ⲉⲟⲩⲱⲙ ϩⲙ̅ ⲡⲥⲁⲟⲩⲛ ⲉⲥⲉⲣⲡⲙⲁ
ⲉⲩⲉ ⲙⲡⲉⲩⲡⲗⲏⲣⲱⲙⲁ ϫⲉ ⲛⲉ ⲟⲩⲛ
ⲡⲧⲱⲙⲁ ⲙⲡⲉⲥⲛⲁⲩ ϩⲛ̅ ⲟⲩⲙⲛ̅ⲧⲁⲧⲥⲟ
ⲟⲩⲛ ⲁϥⲉⲓⲙⲉ ϭⲉ ⲛϭⲓ ⲓⲁⲗⲧⲁⲃⲁⲱⲑ ϫⲉ
ⲁⲩⲥⲁϩⲱⲟⲩ ⲉⲃⲟⲗ ⲙⲙⲟϥ ⲁϥⲥⲟⲩϩⲱⲣ
ⲛϩⲟⲩⲟ ⲁϥⲡⲣⲟⲥⲡⲟⲓⲉⲓ ⲛⲧⲉⲥϩⲓⲙⲉ ϫⲉ
ⲉⲣⲉ ⲡⲟⲩϩⲟⲟⲩⲧ ⲛⲁⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕ ⲉⲛϥ̅-
ⲥⲟⲟⲩⲛ ⲁⲛ ⲙⲡⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲛⲧ[ⲁϥϣⲱ-
ⲡⲉ ϩⲙ̅ ⲡϣⲁϫⲛⲉ ⲙⲡⲥⲁ ⲛϩⲣⲉ ⲉⲧⲟⲩⲁ-
ⲁⲃ ⲛⲧⲟⲟⲩ ⲇⲉ ⲁⲩⲣϩⲟⲧⲉ ⲉⲥⲁϩⲱϥ ⲉⲟⲩ-
ⲱⲛϩ ⲛⲧⲉϥⲙⲛⲧ̅ⲁⲧⲥⲟⲟⲩⲛ ⲉⲛⲉϥⲁⲅ:ⲅⲉ-
ⲗⲟⲥ ⲁⲩⲱ ⲁϥⲥⲓⲧⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲙⲡ̅-
ⲡⲁⲣⲁⲇⲓⲥⲟⲥ ⲁϥt ϩⲓⲱⲱⲟⲩ ⲛⲟⲩⲕⲁⲕⲉ
ⲛⲕⲁⲕⲉ: ⲧⲟⲧⲉ ⲁϥⲛⲁⲩ ⲉⲧⲡⲁⲣⲑⲉⲛⲟⲥ
ⲉⲥⲁϩⲉ ⲉⲣⲁⲧⲥ̅ ⲉⲁⲇⲁⲙ: ⲁ ⲓⲁⲗⲇⲁⲃⲁⲱⲑ:
ⲙⲟⲩϩ ⲙⲙⲛ̅ⲧⲁⲧⲥⲟⲟⲩⲛ ⲁⲩⲱ ⲛⲉϥⲟⲩ-
ⲉϣ ⲧⲟⲩⲛⲉⲥ ⲟⲩⲥⲡⲉⲣⲙⲁ ⲉⲃⲟⲗ ⲛϩ̅ⲏⲧⲥ̅
ⲁⲩⲱ ⲁϥϫⲱϩⲙ̅ ⲙⲙⲟⲥ ⲁϥϫⲡⲟ ⲙⲡⲉ-
ϩⲟⲩⲉⲓⲧ: ⲛϣⲏⲣⲉ: ϩⲟⲙⲟⲓⲱⲥ ⲡⲙⲉϩ-
ⲥⲛⲁⲩ ⲉⲓⲁⲟⲩⲁⲓ̅ ⲡϩⲁ ⲛⲁⲣⲭ: ⲙⲛ̅ ⲉⲗⲱ̅-
ⲉⲓⲙ̅ ⲡϩⲁ ⲛⲉⲙⲟⲩ: ⲟⲩⲁ ⲙⲉⲛ ⲟⲩⲇⲓ ⲕⲁⲓ
ⲟⲥ ⲡⲉ ⲡⲕⲉⲟⲩⲁ ⲇⲉ ⲟⲩⲁⲇⲓⲕⲟⲥ ⲡⲉ: ⲉ-
ⲗⲱⲉⲓⲙ ⲡⲉ ⲡⲇⲓⲕⲁⲓⲟⲥ ⲉⲓⲁⲟⲩⲁⲓ ⲡⲉ ⲡⲁ-
ⲇⲓⲕⲟⲥ ⲡⲇⲓⲕⲁⲓⲟⲥ ⲙⲉⲛ ⲁⲩⲁⲡⲟⲕⲁⲑⲓⲥ
ⲧⲁ ⲙⲙⲟϥ ⲉϩⲣⲁⲓ ⲉϫⲙ̅ ⲡⲉⲕⲣⲱⲙ: ⲙⲛ̅
ⲡⲉⲡⲛ̅ⲁ: ⲡⲁⲇⲓⲕⲟⲥ ⲇⲉ ⲉϫⲙ̅ ⲡⲕⲁϩ ⲙⲛ̅
ⲡⲙⲟⲟⲩ ⲛⲁⲓ ⲛⲉ ⲉϣⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟⲟⲩ
ϩⲛ̅ ⲛⲅⲉⲛⲉⲁ ⲧⲏⲣⲟⲩ ϫⲉ ⲁⲃⲉⲗ ⲙⲛ̅ ⲕⲁ-
ⲉⲓⲛ ϣⲁϩⲣⲁⲓ ⲉⲡⲟⲟⲩ ⲛϩⲟⲟⲩ: ⲁ ⲡⲥⲩ-
ⲛⲟⲩⲥⲓⲁ ⲛⲅⲁⲙⲟⲥ ϭⲱ ⲉϥⲙⲏⲛ ⲉⲃⲟⲗ ϩⲓ-
ⲧⲟⲟⲧϥ̅ ⲙⲡⲉϩⲟⲩⲉⲓⲧ: ⲛⲁⲣⲝⲱⲛ ⲁⲩⲱ
ⲑⲩⲙⲓⲁ ϩⲱⲥⲧⲉ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧⲥ̅ ⲛtⲟⲩ-
ⲥⲓⲁ ⲛⲥⲉϫⲡⲟ ⲙⲡⲉⲩⲉⲓⲛⲉ ⲉⲃⲟⲗ ϩⲓⲧⲟ-
ⲟⲧϥ̅ ⲙⲡⲉⲩⲁⲛⲧⲓⲙⲓⲙⲟⲛ ⲙⲡⲛⲁ̅ ⲛⲁⲣ-
ⲝⲱⲛ ⲙⲡⲉⲥⲛⲁⲩ ⲁⲩⲁⲡⲟⲕⲁⲑⲓⲥⲧⲁ ⲙ-
ⲙⲟⲟⲩ ⲉϫⲛ̅ ϩⲉⲛⲁⲣⲝⲏ: ϩⲱⲥⲧⲉ ⲛⲥⲉⲁⲣ-
ⲝⲉⲓ ⲉϫⲙ̅ ⲡⲉⲥⲡⲏⲗⲁⲓⲟⲛ: ⲁϥⲥⲟⲩⲛ ⲧⲉϥ-
ⲁⲛⲟⲙⲓⲁ ⲙⲙⲓⲛ ⲙⲙⲟϥ ⲁϥϫⲡⲟ ⲛ-
ⲥⲏⲑ̅: ⲕⲁⲧⲁ ⲧⲅⲉⲛⲉⲁ ⲙⲡⲥⲁ ⲛϩⲣⲉ ϩⲣⲁⲓ
ϩⲛ̅ ⲛⲁⲓⲱⲛ: ϩⲟⲙⲟⲓⲱⲥ ⲁⲩⲧⲛ̅ⲛⲟⲟⲩ
ⲛⲧⲙⲁⲁⲩ ⲙⲡⲉⲥϩⲓⲇⲓⲟⲛ ⲙⲡⲛⲁ̅ ⲉ-
ⲧⲟⲩⲛⲟ ⲛⲛⲉtⲛⲉ ⲙⲙⲟϥ: ϩⲛ̅ ⲡⲧⲩ-
ⲡⲟⲥ ⲛⲧⲉ ⲡⲗⲏⲣⲱⲙⲁ ⲛϥ̅ⲛⲧⲟⲩ
ⲉⲃⲟⲗ ϩⲛ̅ ⲧⲗⲏⲑⲏ ⲙⲛ̅ ⲧⲕⲁⲕⲓⲁ ⲙⲡⲉⲥ-
ⲡⲏⲗⲁⲓⲟⲛ: ⲁⲩⲱ ⲁⲩⲱ ⲛtϩⲉ ⲁⲥϭⲱ ⲡⲣⲟⲥ
ⲟⲩⲟⲉⲓϣ: ⲉⲥϩⲩⲡⲟⲩⲣⲅⲉⲓ ϩⲁⲣⲁⲧϥ̅ ⲙⲡⲉ-
ⲥⲡⲉⲣⲙⲁ ϫⲉⲕⲁⲁⲥ ϩⲟⲧⲁⲛ ⲉϥϣⲁⲛⲉⲓ ⲛϭⲓ
ⲡϩⲁⲅⲓⲟⲛ ⲛⲡⲛⲁ̅ ⲉⲃⲟⲗ ϩⲓⲧⲛ̅
ⲛⲛⲟϭ ⲛⲁⲓⲱⲛ ⲉϥⲛⲁⲧⲁϩⲟ ⲉ[ⲣⲁⲧⲟⲩ
ⲉⲃⲟⲗ ϩⲛ̅ ⲛⲉⲩϩⲩⲥⲧⲉⲣⲏⲙⲁ ⲉⲧⲕⲁⲧⲟⲣ
ⲑⲱⲥⲓⲥ ⲙⲡⲁⲓⲱⲛ ϫⲉⲕⲁⲁⲥ ⲉϥⲉ
ϣⲱⲡⲉ ⲛⲟⲩⲡⲗⲏⲣⲱⲙⲁ ⲉϥⲟⲩⲁⲁⲃ
ϫⲉⲕⲁⲁⲥ ϭⲉ ⲛⲛⲉⲩϣⲱⲱⲧ: ⲁⲛⲟⲕ
ϩⲱ ⲡⲉϫⲁⲓ ϫⲉ ⲡϫⲟⲉⲓⲥ ⲛⲉⲯⲩⲝⲏ
ⲛⲟⲩⲟⲛ ⲛⲓⲙ ⲥⲉⲛⲁⲛⲟⲩϩⲙ̅ ⲉⲡϩⲉⲓⲗⲓ
ⲕⲣⲓⲛⲉⲥ ⲛⲟⲩⲟⲉⲓⲛ ⲡⲉϫⲁϥ ⲛⲁⲓ ϫⲉ
ⲁⲕⲉⲓ ⲉϩⲟⲩⲛ ⲉⲧⲉⲛⲛⲟⲓⲁ ⲛϩⲛⲛⲟϭ ⲛ-
ϩⲃⲏⲟⲩⲉ ⲉⲩⲇⲩⲥⲕⲁⲗⲟⲛ ⲡⲉ ⲉϭⲟⲗⲡⲟⲩ
ⲉⲃⲟⲗ ⲛϩⲉⲛⲕⲟⲟⲩ ⲉⲓⲙⲏⲧⲓ ⲛⲏ ⲙⲙⲁⲧⲉ
ⲉⲧⲉ ϩⲛ̅ ⲉⲃⲟⲗ ϩⲛ ⲧⲅⲉⲛⲉⲁ ⲛⲁⲥⲁⲗⲉⲩⲧⲟⲛ
ⲛⲉ ⲛⲁⲓ ⲉⲧϣⲁⲣⲉ ⲡⲉⲡⲛⲁ̅ ⲛⲡⲱⲛϩ ⲉⲓ
ⲉϩⲟⲩⲛ ⲉⲣⲟⲟⲩ ⲁⲩⲱ ⲛϥ̅ⲛⲟⲩϩⲃ̅ ⲙⲛ̅ ⲧϭⲟⲙ
ⲥⲉⲛⲁⲟⲩϫⲁⲓ ⲛⲧⲉⲗⲉⲓⲟⲥ ⲁⲩⲱ ⲛⲥⲉ ⲙⲡϣⲁ
ⲛⲛⲓⲛⲟϭ ⲛⲟⲩⲟⲉⲓⲛ ⲡⲙⲁ ⲅⲁⲣ ⲉⲧⲙⲙⲁⲩ
ϣⲁⲩⲕⲁⲑⲁⲣⲓⲍⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ϩⲛ̅ ⲕⲁⲕⲓⲁ
ⲛⲓⲙ ⲙⲛ̅ ⲛⲙⲣ̅ⲣⲉ ⲛⲧⲡⲟⲛⲏⲧⲣⲓⲁ ⲉⲛⲥⲉ-
t ⲛϩ̅ⲧⲏⲟⲩ ⲁⲛ ⲉⲗⲁⲁⲩ ⲉⲓⲙⲏⲧⲓ ⲉⲡⲥⲱ-
ⲟⲩϩ ⲛⲁϥⲑⲁⲣⲧⲟⲛ ⲉⲩⲙⲉⲗⲉⲧⲁ ⲛϩⲏⲧϥ̅
ϫⲓⲛ ⲧⲉⲛⲟⲩ ⲝⲱⲣⲓⲥ ⲟⲣⲅⲏ ϩⲓ ⲕⲱϩ ⲝⲱ-
ⲣⲓⲥ ϩⲟⲧⲉϩⲓ ⲉⲡⲓⲑⲩⲙⲓⲁ ϩⲓ ⲡⲗⲏⲥⲙⲟ-
ⲛⲏ ϩⲛ̅ ⲛⲁⲉⲓ ⲧⲏⲣⲟⲩ ⲉⲛⲥⲉⲁⲙⲁϩⲧⲉ
ⲁⲛ ⲉⲓⲙⲏⲧⲓ ⲧⲡⲣⲟⲥϩⲩⲡⲟⲥⲧⲁⲥⲓⲥ
ⲛⲧⲥⲁⲣⲭ ⲉⲩⲝⲣⲱ ⲉⲩϭⲱϣⲧ: ⲉⲃⲟⲗ ϫⲉ
ⲉⲡⲛⲁⲩ ⲉⲧⲥⲛⲁⲡⲁⲣⲁⲗⲁⲙⲃⲁⲛⲉ ⲙⲙⲟ-
ⲟⲩ ϩⲓⲧⲟⲟⲧⲟⲩ ⲛⲛⲡⲁⲣⲁⲗⲏⲙⲡⲧⲱⲣ
ϩⲙ̅ ⲡⲙⲡϣⲁ ⲙⲡⲱⲛϩ ⲛϣⲁ ⲁⲛⲏϩⲉ
ⲙⲛ̅ ⲡⲧⲱϩⲙ̅ ⲉⲩϩⲩⲡⲟⲙⲓⲛⲉ ϩⲁ ⲛⲕⲁ ⲛⲓⲙ
ⲉⲩⲧⲱⲟⲩⲛ ϩⲁ ⲛⲕⲁ ⲛⲓⲙ ϫⲉⲕⲁⲁⲥ ⲉⲩⲛⲁ-
ϫⲱⲕ ⲉⲃⲟⲗ ⲙⲡⲁⲑⲗⲟⲛ ⲛⲥⲉⲣⲕⲗⲏⲣⲟⲛⲟ-
ⲙⲉⲓ ⲙⲡⲱⲛϩ ⲛϣⲁ ⲁⲛⲏϩⲉ ⲁⲛⲟⲕ ⲇⲉ
ⲡⲉϫⲁⲓ ⲛⲁϥ ϫⲉ ⲡϫⲟⲉⲓⲥ ⲛⲉⲧⲉ ⲙⲡⲟⲩ-
ⲉⲓⲣⲉ ⲛⲁⲓ ϩⲛ̅ ⲟⲩ ⲛⲉ ⲛⲉⲩⲯⲩⲝⲟⲟⲩⲉ
ⲏ ⲉⲩⲛⲁⲝⲱⲣⲓ ⲉⲧⲱⲛ ⲛⲁⲓ ⲛⲧⲁ ⲡⲉⲡⲛⲁ
ⲙⲡⲱⲛϩ ⲉⲓ ⲉϩⲟⲩⲛ ⲉⲣⲟⲟⲩ ⲙⲛ̅ ⲧⲇⲩⲛⲁ-
ⲙⲓⲥ ⲥⲉⲛⲁⲟⲩϫⲁⲓ ϫⲛ̅ ⲙⲙⲟⲛ ⲡⲉϫⲁϥ
ⲛⲁⲓ ϫⲉ ⲛⲉⲛⲧⲁ ⲡⲛⲁ̅ ⲙⲡⲱⲛϩ ⲉⲓ ⲉϩⲟⲩⲛ
ⲉⲣⲟⲟⲩ ⲡⲁⲛⲧⲏ ⲡⲁⲛⲧⲱⲥ ⲥⲉⲛⲁⲟⲩ-
ϫⲁⲓ ⲛⲁⲓ ϣⲁⲩⲡⲱⲧ: ⲛⲧⲟⲟⲧⲥ̅ ⲛⲧⲕⲁⲕⲓⲁ
ⲧⲇⲩⲛⲁⲙⲓⲥ ⲅⲁⲣ ϣⲁⲥⲉⲓ ⲉϩⲟⲩⲛ ⲉⲣⲱⲙⲉ
ⲛⲓⲙ: ⲁϫⲛⲧⲥ̅ ⲅⲁⲣ ⲉⲙⲛ̅ϣϭⲟⲙ ⲉⲧⲣⲉⲩ
ⲁϩⲉ ⲉⲣⲁⲧⲟⲩ ⲙⲛ̅ⲛⲥⲁ ⲉⲩϣⲁⲛϫⲡⲟ ⲙ-
ⲡⲣⲱⲙⲉ ⲧⲟⲧⲉ ϣⲁⲩⲉⲓⲛⲉ ⲙⲡⲉⲡⲛⲁ
ⲙⲡⲱⲛϩ ⲛⲛⲁⲛⲧⲓⲙⲓⲙⲟⲛ ⲙⲡⲛⲁ̅ ⲉ-
ϣⲱⲡⲉ ⲙⲉⲛ ⲉⲡⲉⲡⲛⲁ̅ ⲙⲡⲱⲛϩ ⲉⲓ ⲉⲡⲱⲛϩ
ⲉⲩϫⲱⲱⲣ ⲡⲉ ϣⲁϥⲉⲓⲣⲉ ⲛⲧⲉⲯⲩⲝⲏ ⲛ-
ϫⲱⲱⲣ ⲉⲧⲉ ⲧⲇⲩⲛⲁⲙⲓⲥ ⲧⲉ ⲁⲩⲱ ⲙⲉϥ-
ⲡⲗⲁⲛⲁ ⲙⲙⲟⲥ ⲉⲧⲡⲟⲛⲏⲣⲓⲁ ⲡⲉⲧⲉⲣⲉ ⲡⲉ
ⲡⲛⲁ̅ ⲛⲁⲛⲧⲓⲙⲓⲙⲟⲛ ⲛⲏⲩ ⲉϩⲟⲩⲛ
ⲉⲣⲟϥ ϣⲁⲩⲥⲱⲕ ⲙⲙⲟϥ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧϥ̅
ⲁⲩⲱ ⲛⲥⲉⲡⲗⲁⲛⲁ: ⲁⲛⲟⲕ ⲇⲉ ⲡⲉϫⲁⲓ
ϫⲉ ⲡϫⲟⲉⲓⲥ ⲛⲉⲯⲩⲝⲟⲟⲩⲉ ⲛⲛⲁⲓ ⲉⲩ-
ϣⲁⲛⲉⲓ ⲉⲃⲟⲗ ϩⲛ̅ ⲧⲥⲁⲣⲭ ⲉⲩⲛⲁⲃⲱⲕ
ⲉⲧⲱⲛ: ⲛⲧⲟϥ ⲇⲉ ⲁϥⲥⲱⲃⲉ ⲡⲉϫⲁϥ ϫⲉ
ⲧⲉⲯⲩⲝⲏ ⲉⲧⲉ ⲧϭⲟⲙ ⲧⲉ ⲉⲥϣⲁⲛ ⲣϩⲟⲩⲟ
ⲉⲡⲉⲡⲛⲁ̅ ⲛⲁⲛⲧⲓⲙⲓⲙⲟⲛ ⲧⲁⲓ ⲅⲁⲣ ⲥ-
ϫⲱⲱⲣⲉ ⲧⲉ ϣⲁⲥⲡⲱⲧ ⲛⲧⲟⲟⲧⲥ̅ ⲛ-
ⲧⲡⲟⲛⲏⲣⲓⲁ ⲁⲩⲱ ⲥⲉⲛⲁⲟⲩϫⲁⲓ ⲙⲙⲟⲥ
ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧⲥ̅: ⲛⲧⲉⲡⲓⲥⲕⲟⲡⲏ ⲛⲁ-
ϥⲑⲁⲣⲧⲟⲛ ⲁⲩⲱ ⲛⲥⲉⲛⲧⲟⲩ ⲉⲧⲁⲛⲁⲡⲁⲩ-
ⲥⲓⲥ ⲛⲁⲓⲱⲛ: ⲁⲛⲟⲕ ⲇⲉ ⲡⲉϫⲁⲓ ϫⲉ ⲡϫⲟ-
ⲉⲓⲥ ⲛⲉⲧⲉ ⲙⲡⲟⲩⲥⲟⲟⲩⲛ ⲉⲡⲧⲏⲣϥ̅ ϩⲛ̅
ⲟⲩ ⲛⲉ ⲛⲉⲩⲯⲩⲝⲟⲟⲩⲉ ⲏ ⲉⲩⲛⲁⲝⲱⲣⲓ
ⲉⲧⲱⲛ ⲡⲉϫⲁϥ ⲛⲁⲓ ϫⲉ ⲛⲧⲁϥϩⲣⲟϣ ⲉ-
ϫⲱⲟⲩ ⲛϭⲓ ⲡⲉⲡⲛⲁ̅ ⲛⲁⲛⲧⲓⲙⲓⲙⲟⲛ
ⲛⲧⲉⲣⲟⲩⲥϥⲁⲗⲗⲉⲓ ⲛⲧⲉⲉⲓϩⲉ ⲁⲩⲃⲁⲣⲉⲓ
ⲛⲧⲉⲩⲯⲩⲝⲏ ⲁⲩⲥⲱⲕ ⲙⲙⲟⲥ ⲉⲛⲉϩⲃⲏ-
ⲩⲉ ⲛⲧⲡⲟⲛⲏⲣⲓⲁ ⲁⲩⲱ ⲁⲩⲉⲓⲛⲉ ⲙⲙⲟⲥ
ⲉⲧⲃϣⲉ ⲁⲩⲱ ⲛⲧⲉⲉⲓϩⲉ ⲙⲛ̅ⲛⲥⲁ ⲧⲣⲉⲩ-
ⲕⲱⲕ ⲁϩⲏⲟⲩ ⲙⲡⲥⲱⲙⲁ ϣⲁⲩⲧⲁⲁⲩ
ⲉⲧⲟⲟⲧⲩ ⲛⲛⲉⲭⲟⲩⲥⲓⲁ ⲛⲁⲓ ⲛⲧⲁⲩϣⲱ-
ⲡⲉ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧϥ̅ ⲙⲡⲁⲣⲝⲱⲛ: ⲡⲁⲗⲓⲛ
ⲛⲥⲉⲛⲟⲩϫⲉ ⲙⲙⲟⲟⲩ ⲉϩⲛ̅ⲕⲉⲙⲉⲣⲟⲥ ⲁⲩ-
ⲱ ϣⲁⲩⲕⲱⲧⲉ ⲛⲙ̅ⲙⲁⲩ ϣⲁⲛⲧⲟⲩⲛⲟ-
ⲩϩⲙ̅ ⲙⲙⲟⲟⲩ ϩⲓⲧⲛ ⲧⲡⲟⲛⲏⲣⲓⲁ ⲙⲛ̅ ⲧⲃ̅-
ϣⲉ ⲁⲩⲱ ⲛⲥ̅ϫⲓ ⲛⲟⲩⲥⲟⲟⲩⲛ ⲛⲧⲉⲉⲓϩⲉ
ⲉⲥϣⲁⲛϫⲱⲕ ϣⲁⲥⲟⲩϫⲁⲓ: ⲁⲛⲟⲕ ⲇⲉ ⲡⲉ-
ϫⲁⲓ ⲛⲁϥ ϫⲉ ⲡϫⲟⲉⲓⲥ ⲁⲩⲱ ⲛⲁϣ ⲛϩⲉ-
ϣⲁⲥⲡⲁⲕⲉ ⲛϭⲓ ⲧⲉⲯⲩⲝⲏ ⲡⲁⲗⲓⲛ ⲛ-
ⲥⲃⲱⲕ ⲉⲕϩⲟⲩⲛ ⲉⲧⲉϥⲩⲥⲓⲥ ⲛⲧⲙⲁⲁⲩ ⲏ ⲉ-
ϩⲟⲩⲛ ⲉⲡⲣⲱⲙⲉ ⲛⲧⲟϥ ⲇⲉ ⲁϥ:ⲣⲁϣⲉ
ⲛⲧⲁⲣⲓϣⲓⲛⲉ ⲙⲙⲟϥ ⲡⲉϫⲁϥ ⲛⲁⲓ ϫⲉ
ⲛⲧⲕ ⲟⲩⲙⲁⲕⲁⲣⲓⲟⲥ ϩⲙ̅ ⲡⲉⲛⲧⲁⲕⲟⲩⲁ
ϩⲕ ⲛⲥⲱϥ ϣⲁⲩⲧⲁⲁⲥ ⲙⲉⲛ ⲛⲕⲉⲟⲩⲁ:
ⲙⲡⲙⲁ ⲙⲡⲉⲡⲛⲁ̅ ⲙⲡⲱⲛϩ ⲛⲥ̅ⲁⲕⲟ-
ⲗⲟⲩⲑⲓ ⲛⲁϥ ⲛⲥⲥⲱⲧⲙ̅ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧϥ̅
ⲛⲥ̅ⲟⲩϫⲁⲓ ϣⲁⲩⲉⲓ ϭⲉ ⲁⲛ ⲉϩⲟⲩⲛ ⲉⲥⲁⲣⲭ:
ϫⲛ̅ ⲛⲧⲉⲛⲟⲩ: ⲁⲛⲟⲕ ⲇⲉ ⲡⲉϫⲁⲓ ϫⲉ
ⲡϫⲟⲉⲓⲥ: ⲛⲁⲓ ⲉⲣⲥⲟⲟⲩⲛ ⲉⲁⲩⲕⲁⲧⲟⲩ
ⲉⲡⲁϩⲟⲩ ϩⲛ̅ ⲟⲩ ⲛⲉ ⲛⲉⲩⲯⲩⲝⲟⲟⲩⲉ ⲏ
ⲉⲩⲛⲁⲝⲱⲣⲓ ⲉⲧⲱⲛ ⲡⲉϫⲁϥ ⲛⲁⲓ ϫⲉ
ⲡⲙⲁ ⲉⲧⲥⲛⲁⲝⲱⲣⲓ ⲉⲣⲟϥ ⲛϭⲓ ⲛⲁⲅⲅⲉ-
ⲗⲟⲥ ⲛⲧⲙⲛⲧ̅ϩⲏⲕⲉ ⲛⲁⲓ ⲉⲧⲉ ⲙⲡⲉ ⲙⲉ-
ⲧⲁⲛⲟⲓⲁ ⲉⲓ ⲛⲁⲩ ⲁⲩⲱ ⲛⲥⲉⲁⲣⲏϩ ⲉⲣⲟⲟⲩ
ⲉⲡⲓϩⲟⲟⲩ ⲉⲧⲙ̅ⲙⲁⲩ ⲉⲧⲥ̅ⲛⲁⲕⲟⲗⲁⲍⲉ
ⲛϩⲣⲁⲓ ⲛϩⲏⲧⲟⲩ ⲟⲩⲟⲛ ⲛⲓⲙ ⲛⲧⲁϥϫⲉ
ⲉⲡϩⲁⲅⲓⲟⲛ ⲛⲡⲛⲁ̅ ϩⲛ̅ ⲟⲩ[ⲃⲁⲥⲁⲛⲟⲥ ⲛϣⲁ
ⲁⲛⲉϩ]: ⲉⲩⲃⲁⲥⲁⲛⲓⲍⲉ ⲙⲙⲟⲟⲩ ϩⲛ̅ ⲟⲩ-
ⲃⲁⲥⲁⲛⲟⲥ ⲛϣⲁ ⲉⲛⲉϩ ⲁⲛⲟⲕ ⲇⲉ ⲡⲉ-
ϫⲁⲓ ϫⲉ ⲡϫⲟⲉⲓⲥ ⲛⲧⲁϥⲉⲓ ⲉⲧⲱⲛ ⲛϭⲓ
ⲡⲁⲛⲧⲓⲙⲓⲙⲟⲛ ⲙⲡ̅ⲛⲁ̅ ⲧⲟⲧⲉ ⲛⲧⲟϥ ⲡⲉ-
ϫⲁϥ ϫⲉ ⲛⲧⲁⲣⲝⲏ ⲛⲧ
ⲛⲧⲉⲣⲓⲛⲁⲩ ϩⲙ̅ ⲡⲉⲡⲛ̅ⲁ ⲙ ⲉ-
ϩⲟⲩⲛ ⲉϩⲛ̅ ⲧⲉⲧⲛⲁϣⲉ ⲡⲉⲥⲉⲓ ⲙⲛ̅ ⲡⲉ-
ⲡⲛⲁ̅ ⲉⲧⲟⲩⲁⲁⲃ ⲡⲉⲛⲧⲁϥϩⲓⲥⲉ ⲛⲙ̅ⲙⲁⲛ-
ⲉⲧⲉ ⲧⲉⲡⲓⲛⲟⲓⲁ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲧⲉ ⲉⲥϣⲟ-
ⲟⲡ: ⲙⲛ̅ ⲡⲉⲥⲡⲉⲣⲙⲁ ⲁⲥⲧⲟⲩⲛⲟⲥϥ̅ ⲙ-
ⲡⲙⲉⲉⲩⲉ ⲛⲛⲣⲱⲙⲉ ⲛⲧⲅⲉⲛⲉⲁ ⲉ-
ⲧⲉ ⲙⲉⲥⲕⲓⲙ ⲛⲧⲉ ⲡⲧⲉⲗⲓⲟⲥ ⲛⲟⲩⲟⲉⲓⲛ
ⲛⲣⲱⲙⲉ ⲁϥⲉⲓⲙⲉ ϭⲉ ⲛϭⲓ ⲡⲉ-
ϩⲟⲩⲉⲓⲧ ⲛⲁⲣⲝⲱⲛ ϫⲉ ⲥⲉⲟⲩⲟⲧⲃ̅ ⲉⲣⲟϥ
ϩⲙ ⲡϫⲓⲥⲉ ⲛⲧⲉⲩⲙⲛⲧ̅ⲥⲁⲃⲉ ⲁⲩⲱ ⲁϥ-
ⲣϩⲛⲁϥ ⲛⲉⲙⲁϩⲧⲉ ⲙⲡⲉⲩϣⲁϫⲛⲉ
ⲉϥⲟ ⲛⲁⲧⲥⲟⲟⲩⲛ ⲉⲛϥⲥⲟⲟⲩⲛ ⲁⲛ ϫⲉ-
ⲥⲉⲟ ⲛⲥⲁⲃⲉ ⲛϩⲟⲩⲟ ⲉⲣⲟϥ ⲁϥⲉⲓⲣⲉ ⲛ-
ⲟⲩϣⲁϫⲛⲉ ⲁϥϫⲡⲟ ⲛⲑⲓⲙⲁⲣⲙⲉⲛⲏ
ⲁϥⲙⲟⲩⲣ ϩⲛ̅ ϩⲛ̅ϣⲓ ⲙⲛ̅ ϩⲉⲛⲝⲣⲟⲛⲟⲥ
ⲙⲛ̅ ϩⲉⲛⲕⲁⲓⲣⲟⲥ ⲛⲛⲛⲟⲩⲧⲉ ⲛⲙⲡⲏ-
ⲩⲉ ⲙⲛ̅ ⲛⲁⲅ:ⲅⲉⲗⲟⲥ ⲙⲛ̅ ⲛⲇⲁⲓⲙⲱⲛ
ⲙⲛ̅ ⲛⲣⲱⲙⲉ ϫⲉⲕⲁⲁⲥ ⲉⲣⲉ ⲟⲩⲟⲛ ⲛⲓⲙ
ϣⲱⲡⲉ ϩⲛ̅ ⲧⲉⲥⲙⲣ̅ⲣⲉ ⲁⲩⲱ ⲛⲥⲉⲣϫⲟ-
ⲉⲓⲥ ⲉⲟⲩⲟⲛ ⲛⲓⲙ ⲟⲩⲙⲉⲟⲩⲉ ⲉϥϭⲁⲁⲙⲉ
ⲁⲩⲱ ⲉϥϩⲟⲟⲩ ⲁⲩⲱ ⲁϥⲣϩⲧⲏϥ ⲉ-
ϫⲛ̅ ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ ⲛⲧⲁⲩϣⲱⲡⲉ: ⲉⲃⲟⲗ
ϩⲓⲧⲟⲟⲧϥ̅ ⲁϥϣⲟϫⲛⲉ ⲉⲧⲁⲙⲓⲟ ⲛⲟⲩ-
ⲕⲁⲧⲁⲕⲗⲩⲥⲙⲟⲥ ⲉϩⲣⲁⲓ ⲉϫⲙ̅ ⲡⲁⲛⲁ-
ⲥⲧⲉⲙⲁ ⲧⲏⲣϥ̅ ⲙⲡⲣⲱⲙⲉ: ⲁⲩⲱ tⲙⲛ̅-
ⲧⲛⲟϭ ⲙⲡⲣⲟⲛⲟⲓⲁ ⲁⲥⲣⲡⲙⲉⲉⲩⲉ ⲉ-
ⲧⲉ ⲧⲉⲡⲓⲛⲟⲓⲁ ⲧⲉ ⲁⲥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛ-
ⲛⲱϩⲉ ⲁϥⲕⲏⲣⲩⲥⲥⲉ ⲛⲛⲣⲱⲙⲉ ⲙⲡⲟⲩ-
ⲡⲓⲥⲧⲉⲩⲉ ⲛⲁϥ: ⲕⲁⲧⲁ ⲑⲉ ⲁⲛ ⲛⲧⲁϥ ϫⲟⲟⲥ
ⲛϭⲓ ⲙⲱⲩⲥⲏⲥ ϫⲉ ⲁⲩϩⲁⲡⲟⲩ ϩⲛ̅ ⲟⲩⲕⲓ-
ⲃⲱⲧⲟⲥ ⲁⲗⲗⲁ ⲛⲧⲁⲩⲥⲕⲉⲡⲁⲍⲉ ⲙⲙⲟⲟⲩ
ϩⲛ̅ ⲟⲩⲧⲟⲡⲟⲥ ⲟⲩ ⲙⲟⲛⲟⲛ ⲛⲱϩⲉ ⲟⲩ-
ⲁⲁⲧϥ: ⲁⲗⲗⲁ ϩⲉⲛⲕⲉⲣⲱⲙⲉ ⲛⲧⲉ ⲧⲅⲉ-
ⲛⲉⲁ ⲉⲧⲉ ⲙⲉⲥⲕⲓⲙ: ⲁⲩⲉⲓ ⲉϩⲟⲩⲛ ⲉⲩ-
ⲧⲟⲡⲟⲥ ⲁⲩⲱ ⲁⲩⲥⲕⲉⲡⲁⲍⲉ ⲙⲙⲟⲟⲩ
ϩⲓⲧⲛ ⲟⲩⲕⲏⲡⲉ ⲛⲟⲩⲟⲉⲓⲛ ⲁⲩⲱ ⲁⲩ-
ⲥⲟⲩⲛ ⲧⲙⲛⲧ̅ϫⲟⲉⲓⲥ ⲙⲡⲥⲁ ⲛϩⲣⲉ ⲁⲩ-
ⲱ ⲙⲛ̅ ⲛⲉⲧⲛ̅ⲉⲙⲁϥ ⲉⲣⲉ ⲡⲟⲩⲟⲉⲓⲛ
ⲣⲟⲩⲟⲉⲓⲛ ⲉⲣⲟⲟⲩ ⲉⲃⲟⲗ ϫⲉ ⲛⲉ ⲟⲩⲕⲁⲕⲉ
ⲡⲉⲧⲉ ⲛⲉϥⲡⲁϩⲧ: ⲉϫⲛ̅ ⲟⲩⲟⲛ ⲛⲓⲙ
ⲉⲧϩⲓϫⲙ̅ ⲡⲕⲁϩ: ⲁϥⲉⲓⲣⲉ ⲛⲟⲩϣⲁϫⲛⲉ
ⲙⲛ̅ ⲛⲉϥⲁⲅ:ⲅⲉⲗⲟⲥ ⲁϥⲧⲛ̅ⲛⲟⲟⲩ ⲛ-
ⲛⲉϥⲁⲅ:ⲅⲉⲗⲟⲥ ⲉⲣⲁⲧⲟⲩ ⲛⲛϣⲉⲉⲣⲉ
ⲛⲛⲣⲱⲙⲉ ϫⲉⲕⲁⲁⲥ ⲉⲩⲉⲧⲟⲩⲛⲟⲩⲥ ⲛ-
ⲟⲩⲥⲡⲉⲣⲙⲁ ⲉⲃⲟⲗ ⲛϩⲏⲧⲟⲩ ⲉⲩⲙⲟ-
ⲧⲛⲉⲥ ⲛⲉⲩ: ⲁⲩⲱ ⲙⲡⲟⲩt ⲙⲁⲧⲉ ϩⲙ̅
ⲡϣⲟⲣⲡ: ⲛⲥⲟⲡ ⲁⲩⲱ ⲛⲧⲁⲣⲟⲩⲉⲓⲙⲉ ϫⲉ ⲧⲙ̅t-
ⲙⲁⲧⲉ: ⲁⲩϣⲁϫⲛⲉ ⲧⲏⲣⲟⲩ ⲙⲛ̅ ⲛⲉⲩ ⲉⲣⲏⲩ-
ⲉⲧⲣⲉⲩⲧⲁⲙⲓⲟ ⲙⲡⲉⲡⲛⲁ̅ ⲛⲁⲛⲧⲓⲙⲓ-
ⲙⲟⲛ ϩⲛ̅ ⲟⲩⲙⲓⲙⲏⲥⲓⲥ ⲙⲡⲉⲡⲛⲁ̅ ⲉ-
ⲣⲉⲓ ⲉⲡⲓⲥⲏⲧ: ⲁⲩⲙⲉⲧⲁⲃⲁⲗⲗⲉ
ⲙⲙⲟⲟⲩ ⲛϭⲓ ⲛⲉⲩⲁⲅⲅⲉⲗⲟⲥ ⲕⲁⲧⲁ
ⲡⲓⲛⲉ ⲛⲛⲉⲩϩⲟⲟⲩⲧ ⲉⲩⲙⲟⲩϩ ⲙ-
ⲙⲟⲟⲩ ⲙⲡⲉⲡⲛⲁ̅ ⲉⲧⲛϩⲏⲧⲟⲩ ⲉⲧⲉ ⲡⲉ-
ⲙⲉϩ ⲛⲕⲁⲕⲉ ⲉⲃⲟⲗ ϩⲛ̅ ⲧⲡⲟⲛⲏⲣⲓⲁ
ⲁⲩⲉⲓⲛⲉ ⲛⲁⲩ ⲛⲟⲩⲛⲟⲩⲃ ⲙⲛ ⲟⲩ-
ϩⲁⲧ: ⲙⲛ̅ ϩⲉⲛⲇⲱⲣⲟⲛ ⲙⲛ̅ ϩⲉⲛϩⲟⲙⲧ
ⲙⲛ̅ ϩⲱⲃ ⲙⲛ ⲙⲉⲧⲁⲗⲗⲟⲥ ⲙⲡⲃⲉⲛⲓ-
ⲡⲉ ⲙⲛ̅ ⲉⲓⲇⲟⲥ ⲛⲓⲙ ⲛⲅⲉⲛⲟⲥ ⲁⲩⲱ ⲁⲩ-
ⲥⲱⲕ ⲙⲙⲟⲟⲩ ⲉϩⲛ̅ⲡⲉⲣⲓⲥⲡⲁⲥⲙⲟⲥ
ⲉⲧⲙ̅ⲧⲉⲩⲣⲡⲙⲉⲉⲩⲉ ⲛⲧⲉⲩⲡⲣⲟⲛⲟⲓⲁ
ⲉⲧⲉ ⲙⲉⲥⲕⲓⲙ: ⲁⲩⲱ ⲁⲩⲉⲙⲁϩⲧⲉ ⲙⲙⲟ-
ⲟⲩ ⲁⲩϫⲡⲟ ⲛϩⲉⲛϣⲏⲣⲉ ⲉⲃⲟⲗ ϩⲙ̅
ⲡⲕⲁⲕⲉ ⲉⲃⲟⲗ ϩⲙ̅ ⲡⲉⲩⲁⲛⲧⲓⲙⲓⲙⲟⲛ
ⲙⲡⲛⲁ̅: ⲁⲩⲱ ⲁⲩⲧⲱⲙ ⲛⲛⲉⲩϩⲏⲧ:
ⲁⲩⲛϣⲟⲧ ⲉⲃⲟⲗ ϩⲙ̅ ⲡⲉⲛϣⲟⲧ: ⲙ-
ⲡⲁⲛⲧⲓⲙⲓⲙⲟⲛ ⲙⲡⲛⲁ̅ ϣⲁϩⲣⲁⲓ ⲉ-
ⲧⲉⲛⲟⲩ: ⲧⲙⲁⲕⲁⲣⲓⲟⲥ ⲟⲩⲛ ⲙⲙⲁⲁⲩ
ⲛⲉⲓⲱⲧ: ⲧⲉⲧⲉ ⲛⲁϣⲉ ⲡⲉⲥⲛⲁⲉ ⲛⲁⲥ ⲉ-
ϫⲓ ⲙⲟⲣϥⲏ ⲙⲛ̅ ⲡⲉⲥⲥⲡⲉⲣⲙⲁ ⲛϣⲟ-
ⲣⲡ ⲁⲓⲉⲓ ⲉϩⲣⲁⲓ ⲉⲡⲧⲉⲗⲉⲓⲟⲛ ⲛⲁⲓⲱⲛ: ⲁ-
ⲛⲟⲕ ⲇⲉ ⲉⲓϫⲱ ⲛⲛⲁⲓ: ⲉⲣⲟⲕ ϫⲉ ⲉⲕⲛⲁⲥⲁ-
ϩⲟⲩ ⲛⲅ̅t ⲙⲙⲟⲟⲩ ⲛⲛⲉⲕϩⲟⲙⲟⲡⲛⲁ̅
ϩⲙ̅ ⲡⲉⲑⲏⲡ ⲡⲁⲓ ⲡⲉ ⲡⲙⲩⲥⲧⲏⲣⲓ-
ⲟⲛ ⲛⲧⲅⲉⲛⲉⲁ ⲉⲧⲉ ⲙⲉⲥⲕⲓⲙ: ⲁⲥⲉⲓϩⲁ-
ⲧⲁϩⲏ ⲛⲕⲉⲥⲟⲡ: ⲛϭⲓ ⲧⲉⲉⲓⲙⲉⲉⲩ ϩⲱⲃ
ⲛⲓⲙ ⲛⲧⲁⲥⲁⲁⲩ ϩⲙ̅ ⲡⲕⲟⲥⲙⲟⲥ ⲛⲉⲥ-
ⲧⲁϩⲉⲥ ⲉⲣⲁⲧϥ ⲙⲡϩⲩⲥⲧⲉⲣⲏⲙⲁ tⲛⲁ-
ⲧⲁⲙⲉ ⲧⲏⲩⲧⲛ̅ ⲟⲛ ⲉⲧⲉⲧⲛ̅ⲛⲏⲟⲩ ⲕⲁⲓ ⲅⲁⲣ
ⲁⲓt ⲛⲁⲓ ⲛⲁⲕ ⲉⲥϩⲁⲓⲥⲟⲩ ⲁⲩⲱ ⲛⲥⲉ ⲕⲁⲁⲩ
ϩⲛ̅ ⲟⲩⲁⲥϥⲁⲗⲓⲁ: ⲧⲟⲧⲉ ⲡⲉϫⲁϥ ⲛⲁⲓ ϫⲉ
ϥⲥϩⲟⲩⲟⲣⲧ: ⲛϭⲓ ⲟⲩⲟⲛ ⲛⲓⲙ: ⲉⲧⲛⲁ ⲧⲁⲁⲩ
ⲉⲧⲃⲉ ⲇⲱⲣⲟⲛ ⲏ ⲉⲧⲃⲉ ϩⲉⲛϣⲧⲏⲛ ⲏ
ⲉⲧⲃⲉ ϩⲉⲛϭⲓ ⲛⲥⲱ ⲏ ⲉⲧⲃⲉ ϩⲉⲛϭⲓⲛ-
ⲟⲩⲱⲙ: ⲏ ⲉⲧⲃⲉ ⲟⲩϩⲃⲥⲱ ⲏ ⲉⲧⲃⲉ
ⲕⲉϩⲱⲃ ⲛⲧⲉⲉⲓⲙⲓⲛⲉ: ⲁϥt ⲉⲧⲟⲟⲧϥ
ⲙⲡⲉⲉⲓⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲡⲁⲓ ⲛⲧⲉⲩ-
ⲛⲟⲩ ⲁϥⲣⲁϥⲁⲛⲧⲟⲥ ⲉⲣⲟϥ: ⲁϥⲁϩⲉ-
ⲉⲣⲁⲧⲟⲩ ⲛⲛⲉϥϣⲃ̅ⲣⲙⲁⲑⲏⲧⲏⲥ ⲁϥ-
ⲣⲁⲣⲝⲉⲥⲑⲁⲓ ⲉϣⲁϫⲉ ⲛⲙ̅ⲙⲁⲩ ϩⲁ ⲛ-
ϣⲁϫⲉ ⲛⲧⲁ ⲡⲥⲱⲧⲏⲣ ϫⲟⲟⲩ ⲉⲣⲟϥ
ⲡⲁ̅ ⲡⲟⲕ̅ⲣⲩϥⲟⲛ̅ ⲛ
ⲓ+ⲱϩ̅ⲁⲛ̅ⲛⲏ̅ⲥ
Source text: Sahidic Coptic, Nag Hammadi Codex III, Tractate 1, pages 1–40. Transcription based on the Coptic Gnostic Library Project critical edition. Pages 1–4 are extremely fragmentary; pages 19–20 are empty in the manuscript. Palaeographic notation has been simplified for readability.
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