Codex III, Text 4 — Nag Hammadi Library
After his resurrection, the Saviour appeared on a mountain called Divination and Joy, and his disciples were bewildered about the nature of all things. He came not in his first form but as an invisible spirit, and his likeness was that of a great angel of light.
The Sophia of Jesus Christ.
After he rose from the dead, his twelve disciples and seven women who had followed him as disciples came to Galilee, to the mountain
called Divination and Joy. When they gathered together, they were at a loss concerning the nature of the universe, and the plan of salvation, and the holy providence, and the power of the authorities, and concerning all the things that the Saviour was doing with them in the mystery of the holy plan of salvation.
The Saviour appeared — not in his first form, but in the invisible spirit. And his likeness was that of a great angel of light. But I cannot describe his form, for no mortal flesh could bear it. Rather, it was a pure and perfect flesh, as he had taught us about on the mountain called the Place of Guidance in Galilee.
And he said: “Peace be with you. My peace, which is my own, I give to you.”
They were all amazed and afraid. The Saviour laughed and said to them: “What are you thinking about? What are you searching for?”
Philip said: “About the nature of the universe and the plan of salvation.”
The Saviour said to them: “I want you to know that all people born upon the earth, from the foundation of the world until now, are dust. They search for God — who he is and what he is like — but they have not found him. The wisest among them have speculated about the ordering of the world and its movement, but their speculation has not reached the truth. For the ordering of the world is spoken of in three ways by all the philosophers, and they do not agree. Some of them say the world is guided by itself. Others say it is a providence. Still others say it is a destiny. But it is none of these.
“Of the three voices I have spoken of, none is close to the truth. They do not come from human beings. But I — I came from the infinite light. I am here, for I know it, so that I might tell you the exact truth. For whatever comes from itself produces a corrupt life. Providence and its wisdom have not perceived it. Destiny does not perceive it either.
“But to you it is given to know. And whoever is not born from the seed of unclean turning, but from what is above — this one is immortal in the midst of mortals who die.”
Matthew said to him: “Lord, no one can find the truth except through you. Teach us the truth.”
The Saviour said: “He who exists is unspeakable. No sovereignty has known him. No authority. No subjection. Nor has any creature, from the foundation of the world until now — except he alone, and whoever he has willed to reveal himself to through the one who is from the light above.
“From now on, I am the great Saviour. For that one is immortal and eternal. He is eternal, having no birth, for everyone who has 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 has a form of his own — not the kind you have seen or received, but a form that is foreign, surpassing all things and superior to the universe. It looks upon every side and sees itself from itself alone. It is infinite. He is incomprehensible, enduring always. He is incorruptible, having no likeness. He is unchanging good. He is faultless. He is everlasting. He is blessed, unknowable — yet he knows himself alone. He is immeasurable. He is untraceable. He is perfect, having no deficiency. He is imperishably blessed. He is called the Father of the Universe.”
Philip said to him: “Lord, how then did he appear to the perfect ones?”
The Perfect Saviour said to him: “Before anything was made manifest of those that appear, the greatness and the authority were within him. He embraced the whole of the universe, while nothing embraced 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 universe. And their whole race, from first to last, was in his foreknowledge — the infinite, unbegotten Father.”
Thomas said to him: “Lord, Saviour, why did these things come to be? And why were these things revealed?”
The Perfect Saviour said: “I came from the infinite to tell you all things. The Spirit who exists was a begetter, having within himself a power and a nature that gives form, so that the great wealth hidden within him might be revealed. Because of his goodness and his love, he willed through himself to bring forth fruit — so that he might not enjoy his goodness alone, but that other spirits of the immovable generation might bring forth body and fruit, glory and honour, in imperishability and his boundless grace, so that his goodness might be revealed through the Self-Begotten God, the Father of every imperishability and those that came after.
“But they had not yet come to manifestation. Now there was a great difference among the imperishables.”
He called out, saying: “Whoever has ears to hear about the infinite, let them hear.” And: “I address those who are awake.”
He continued and said: “All things that came into being from corruption will perish, for they came from corruption. But whatever came from imperishability does not perish, but becomes imperishable. As a multitude of people went astray, not knowing this difference, they died.”
Marihamme said to him: “Lord, then how shall we know these things?”
The Perfect Saviour said: “Come from the invisible to the consummation of the visible, and the very emanation of Thought will reveal to you how faith in those things that are not visible was found in what is visible. This belongs to the Unbegotten Father.
“Whoever has ears to hear, let them hear.
“The Lord of the Universe is not rightly called ‘Father’ but ‘Forefather.’ For the Father is the beginning of what will be revealed. But that one is the beginningless Forefather. Seeing himself within himself as in a mirror, he appeared resembling himself. But his likeness appeared as a divine Self-Father, and as one facing him — the Pre-existent, Unbegotten Father.
“He is indeed of equal age with the light that is before him, but he is not equal to him in power.
“And afterward, a multitude of self-begotten ones were revealed, all of equal age and equal power, being in glory. Their race, over which no kingdom rules — that is the one you yourselves appeared in, from among those people. And that whole multitude over which there is no kingdom is called the Sons of the Unbegotten Father, God, the Saviour, the Son of God, whose likeness is among you.
“Now he is the unknowable, full of all imperishable glory and unspeakable joy. They all rest in him, rejoicing always in unspeakable joy, in his unchanging glory and the immeasurable jubilation that was never heard, nor has it been perceived in all the aeons and their worlds, until now.”
Matthew said to him: “Lord, Saviour, how was the Human revealed?”
The Perfect Saviour said: “I want you to know that the one who appeared before the universe — in the infinite — the Self-Grown, Self-Made Father, full of shining light, unspeakable — in the beginning, when he decided that his likeness should become a great power, immediately the beginning of that light appeared as an immortal androgynous Human, so that through that immortal Human they might attain their salvation and awaken from forgetfulness through the interpreter who was sent, who is with you until the consummation of the poverty of the five aeons. And his consort is the Great Sophia, who was appointed from the beginning within him for a union by the Self-Begotten Father — from the immortal Human who first appeared in divinity and kingship. For the Father, who is called the Human, the Self-Father — he revealed this.
“And he created for himself a great aeon, whose name is the Ogdoad, corresponding to his greatness. And he was given great authority, and he ruled over the creation of poverty. And he created for himself gods and angels and archangels — myriads without number — to minister, out of that light and the thrice-male Spirit, which is that of Sophia, his consort.
“For from this God, divinity and kingship originated. Therefore he was called God of gods, King of kings.
“The First Human has his own Mind within him, and Thought — even as he is — Reflection, Reasoning, and Power. All the members that exist are perfect and immortal. In respect to imperishability, they are 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 all that were created, the Monad was first.
“And after all these things, everything that was revealed came forth from his power. And from what was created, everything that was formed appeared. From what was formed, what was given shape appeared. From what was given shape, what was named appeared.
“Thus the difference arose among the unbegotten ones, from the beginning to their end.”
Then Bartholomew said to him: “How is it that he was named in the gospel ‘Human’ and ‘Son of Man’? From which of them is this Son?”
The Holy One said to him: “I want you to know that the First Human is called Begetter — the perfect Mind. He reflected with the Great Sophia, his consort, and revealed his first-begotten, androgynous Son. His male name is First-Begetter Son of God. His female name is First-Begettress Sophia, Mother of the Universe. Some call her Love.
“Now the First-Begotten is called Christ, since he has the authority from his father. He created for himself a multitude of angels without number, to minister, out of the Spirit and the light.”
His disciples said to him: “Lord, tell us about the one called Human, so that we too might know his glory precisely.”
The Perfect Saviour said: “Whoever has ears to hear, let them hear. The First-Begetter Father is called Adam, Eye of the Light, because he came from the shining light. And his holy angels, who are unspeakable and shadowless, ever rejoice in their delight, which they received from their father. The whole kingdom of the Son of Man — the one called Son of God — is full of unspeakable and shadowless joy and unchanging jubilation, ever rejoicing over his imperishable glory, which has never been heard until now, nor has it been revealed in the aeons that came after these, and their worlds.
“I came from the Self-Begotten and the First Infinite Light, so that I might reveal all things to you.”
Again, his disciples said: “Tell us plainly: how did he come down from the invisible to the mortal world?”
The Perfect Saviour said: “The Son of Man agreed with Sophia, his consort, and revealed a great androgynous light. His male name is Saviour, Begetter of All Things. His female name is All-Begettress Sophia. Some call her Pistis.
“All who come into the world are sent like a drop of light from him through Sophia, and they are sent down to the world of the Almighty, so that they might be guarded by him. And the chain of his ignorance bound him, through the will of Sophia, so that the matter might be revealed through him to the whole world of poverty — because of his arrogance and his blindness, and the ignorance for which he was named.
“But I — I came from the places above, by the will of the great light. I who loosened the chain of ignorance. I who raised him up, so that through the drop of light that was sent through Sophia he might bear much fruit, and might be made perfect, and not again be deficient, but might be restored through me, the great Saviour, so that his glory might be revealed — and that Sophia too might be justified for the deficiency: so that her children would not be imperfect, but would attain honour and glory, and ascend to their Father and know the words of the masculine light.
“And you were sent by the Son, who was sent so that you might receive light and remove yourselves from the authority of the powers. And so concerning you, the unclean turning that comes from your flesh — which comes from the fear of the powers — would no longer appear.”
Then Thomas said to him: “Lord, Saviour, how many are the aeons of those who surpass the heavens?”
The Perfect Saviour said: “I praise you for asking about the great aeons, for your roots are in the infinite. Now when those whom I have spoken of were first revealed, the Self-Begotten
[Pages 109–110 are missing from the manuscript.]
…they come to a unity, which is called the Ecclesia of the Eighth. It appeared as an androgynous being and was named — partly male and partly female. The male is called Ecclesia. The female is called Life — so that it might be shown that from a woman life came to all the aeons.
“Now every name was received from the beginning. For from his will and his thought, powers were revealed, who were called gods. And the gods of the gods, from their wisdom, revealed gods. And the gods, from their wisdom, revealed lords. And the lords of lords, from their words, revealed lords. And the lords, from their power, revealed archangels. The archangels, from their words, revealed angels. From these, forms appeared, with structure and shape and name, for all the aeons and their worlds.
“And the immortals, whom I have already described — they all have authority, out of the immortal Human, the one called the Silence, because through reflection without speech, all his greatness was perfected in imperishability. Since they had authority, each one of them created for himself a great kingdom in the Eighth — and thrones and temples and firmaments, corresponding to their greatnesses. For all of these came into being through the will of the Mother of the Universe.”
Then the holy apostles said to him: “Lord, Saviour, tell us about those in the aeons, for it is necessary for us to ask about them.”
The Perfect Saviour said: “If you ask about all things, I will tell you. They created for themselves hosts of angels — myriads without number — to minister. And they created virgin spirits of light, unspeakable and shadowless. For there is no toil before them, nor powerlessness, but only will. And so the aeons were completed in this way swiftly, with the heavens and their firmaments, in the glory of the immortal Human and Sophia, his consort — the place from which every aeon and the world and those that came after received their form, after the pattern of images in the heavens of the incorruptible ones and their worlds.
“Now his whole nature, from the light that shines without shadow — which has no measure — is joy unspeakable and jubilation unspeakable, ever delighting over their unchanging glory and the rest without measure, which cannot be spoken of among all the aeons that came after these, and their powers.
“All these things that I have told you, I have told them so that you might shine in the light even more than these.”
Marihamme said to him: “Holy Lord, your disciples — where did they come from, and where are they going, and what shall they do in this place?”
The Perfect Saviour said to them: “I want you to know that Sophia, the Mother of the Universe and the consort, willed by herself that these things should come to be without her male consort. But by the will of the Father of the Universe, so that his goodness might be revealed as inconceivable — he made this curtain, a type of the immortals and those that came after them,
[Pages 115–116 are missing from the manuscript.]
…so that you will bear much fruit and ascend to him who exists from the beginning, in unspeakable joy and glory and honour and grace of the Father of the Universe.
“Whoever knows the Father in pure knowledge will depart to the Father and rest in the Unbegotten Father. But whoever knows him in deficiency will depart to deficiency, and the rest of the Eighth.
“Whoever knows the immortal Spirit of light in silence, through reflection and consent in truth — let him bring me signs of the Invisible, and he will become a light in the Spirit of Silence.
“Whoever knows the Son of Man in knowledge and love — let him bring me a sign of the Son of Man, and he will depart to the places with those in the Eighth.
“Behold, I have revealed to you the name of the Perfect One, the whole will of the Mother of the Holy Angels, so that the masculine multitude may be completed here — that they might appear in all the aeons, from the infinite and those that came into being in the unspeakable wealth of the great invisible Spirit — so that they all might receive from his goodness, even the wealth of their rest, which has no kingdom over it.
“I came from the First Who Was Sent, so that I might reveal to you him who is from the beginning. Because of the arrogance of the Chief Begetter and his angels — since they say about themselves that they are gods — I came to remove their blindness, so that I might tell everyone about the God who is over the universe.
“Trample upon their graves. Humble their providence. Break their yoke. And raise up what is mine.
“I have given you authority over all things, as children of the light, so that you might trample upon their power with your feet.”
These are the things that the blessed Saviour said. And he became invisible to them. Then all the disciples were in great, unspeakable joy in the Spirit. From that day on, his disciples began to preach the gospel of God, the eternal, imperishable Spirit.
Amen.
The Sophia of Jesus Christ.
Colophon
Translated from the Sahidic Coptic by the New Tianmu Anglican Church and Claude, as a Good Works Translation. The source text is a transcription by Milan Konvicka / Marcion Project (GPL v2) from Nag Hammadi Codex III, pages 90–119.
Pages 109–110 and 115–116 are missing from the manuscript, resulting in two lacunae in the text. The Sophia of Jesus Christ closely parallels Eugnostos the Blessed (Codex III, Text 3), recasting its philosophical cosmogony as a post-resurrection dialogue between the Saviour and his named disciples — Philip, Matthew, Thomas, Bartholomew, and Marihamme (Mary) — on a mountain in Galilee. A second copy of this text exists in the Berlin Codex (BG 8502,3).
Scribe: Kavi, Sub-Miko of Tianmu.
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Source Text
Sahidic Coptic — Nag Hammadi Codex III, Pages 90–119
ⲧⲥⲟϥⲓⲁ ⲛⲓⲏⲥ̅ ⲡⲉⲝⲣⲥ̅ ⲙⲛⲛ-
ⲥⲁ ⲧⲣⲉϥⲧⲱⲟⲩⲛ ⲉⲃⲟⲗ ϩⲛ ⲛⲉ-
ⲧⲙⲟⲟⲩⲧ ⲛⲉⲣⲉⲡⲉϥⲙⲛⲧⲥⲛⲟ-
ⲟⲩⲥ ⲙⲙⲁⲑⲏⲧⲏⲥ ⲙⲛ ⲥⲁϣϥⲉ
ⲛⲥϩⲓⲙⲉ ⲙⲁⲑⲏⲧⲉⲩⲉ ⲛⲁϥ ⲉ-
ⲁⲩⲉⲓ ⲉⲧⲅⲁⲗⲓⲗⲁⲓⲁ ⲉϫⲙ ⲡⲧⲟⲟⲩ
ⲉϣⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲙⲁⲛⲧⲏ
ϩⲓ ⲣⲁϣⲉ ⲛⲧⲉⲣⲟⲩⲥⲱⲟⲩϩ ϩⲓⲟⲩ-
ⲥⲟⲡ ⲉⲩⲁⲡⲟⲣⲓ ⲉⲧⲃⲉ ⲧϩⲩⲡⲟⲥⲧⲁ-
ⲥⲓⲥ ⲙⲡⲧⲏⲣϥ: ⲙⲛ ⲧⲟⲓⲕⲟⲛⲟⲙⲓⲁ
ⲙⲛ ⲧⲉⲡⲣⲟⲛⲟⲓⲁ ⲉⲧⲟⲩⲁⲁⲃ: ⲙⲛ
ⲧⲁⲣⲉⲧⲏ ⲛⲛⲉⲭ)ⲟⲩⲥⲓⲁ ⲁⲩⲱ ⲉⲧⲃⲉ
ϩⲱⲃ ⲛⲓⲙ ⲉⲧⲉⲣⲉⲡⲥⲱⲧⲏⲣ ⲉⲓⲣⲉ
ⲙⲙⲟⲟⲩ ⲛⲙⲙⲁⲩ ϩⲙ ⲡⲙⲩⲥⲧⲏ-
ⲣⲓⲟⲛ ⲛⲧⲟⲓⲕⲟⲛⲟⲙⲓⲁ ⲉⲧⲟⲩⲁⲁⲃ)
ⲁϥⲟⲩⲱⲛϩ ⲛϭⲓ ⲡⲥⲱⲧⲏⲣ ϩⲛ ⲧⲉϥ-
ϣⲟⲣⲡ ⲉⲛ ⲙⲙⲟⲣϥⲏ ⲁⲗⲗⲁ ϩⲙ ⲡⲉ-
ⲡⲛⲁ̅ ⲛⲁϩⲟⲣⲁⲧⲟⲛ: ⲡⲉϥⲉⲓⲛⲉ ⲇⲉ
ⲛⲑⲉ ⲛⲟⲩⲛⲟϭ ⲛⲁⲅⲅⲉⲗⲟⲥ ⲛⲧⲉ ⲡⲟⲩ-
ⲟⲉⲓⲛ ⲡⲉϥⲥⲙⲟⲧ ⲇⲉ ⲛⲛⲁϣ ϣⲁ-
ϫⲉ ⲥⲣⲟϥ ⲛⲛⲉϣ ⲥⲁⲣⲭ ⲛⲓⲙ ⲉϣⲁⲥ
ⲙⲟⲩ ϣⲟⲡϥ ⲉⲣⲟⲥ ⲁⲗⲗⲁ ⲟⲩⲥⲁⲣⲭ
ⲛⲕⲁⲑⲁⲣⲟⲛ ⲛⲧⲉⲗⲉⲓⲟⲛ ⲛⲑⲉ
ⲛⲧⲁϥⲧⲥⲁⲃⲟⲛ ⲉⲣⲟϥ ϩⲓϫⲙ ⲡⲧⲟ-
ⲟⲩ ⲉϣⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ
ⲡⲁ ⲛϫⲟⲉⲓⲧ ϩⲛ ⲧⲅⲁⲗⲓⲗⲁⲓⲁ: ⲁⲩⲱ
ⲡⲉϫⲁϥ ϫⲉ tⲣⲏⲛⲏ ⲛⲏⲧⲛ t-
ⲣⲏⲛⲏ ⲉⲧⲉ ⲧⲱⲉⲓ ⲧⲉ tt ⲙⲙⲟⲥ
ⲛⲏⲧⲛ ⲁⲩⲣ ϣⲡⲏⲣⲉ ⲧⲏⲣⲟⲩ:
ⲁⲩⲱ ⲁⲩⲣ ϩⲟⲧⲉ: ⲡⲥⲱⲧⲏⲣ: ⲁϥ
ⲥⲱⲃⲉ ⲡⲉϫⲁϥ ⲛⲁⲩ ϫⲉ ⲉⲧⲃⲉ ⲟⲩ
ⲧⲉⲧⲛⲙⲉⲟⲩⲉ ⲧⲉⲧⲛⲁⲡⲟⲣⲉⲓ:
ⲉⲧⲉⲧⲛϣⲓⲛⲉ ⲛⲥⲁ ⲟⲩ ⲡⲉϫⲉ
ϥⲓⲗⲓⲡⲡⲟⲥ ϫⲉ ⲉⲧⲃⲉ ⲑⲩⲡⲟ-
ⲥⲧⲁⲥⲓⲥ ⲙⲡⲧⲏⲣϥ: ⲙⲛ ⲧⲟⲓⲕⲟ-
ⲛⲟⲙⲓⲁ: ⲡⲥⲱⲧⲏⲣ ⲡⲉϫⲁϥ ⲛⲁⲩ
ϫⲉ tⲟⲩⲱϣ ⲉⲧⲣⲉⲧⲛⲉⲓⲙⲉ
ϫⲉ ⲛⲣⲱⲙⲉ ⲧⲏⲣⲟⲩ ⲛⲧⲁⲩϫⲡⲟ-
ⲟⲩ ⲉⲡⲕⲁϩ: ϫⲓⲛ ⲧⲕⲁⲧⲁⲃⲟⲗⲏ ⲙ-
ⲡⲕⲟⲥⲙⲟⲥ ϣⲁ ⲧⲉⲛⲟⲩ ⲉⲩⲟ
ⲛϣϩⲓϭ ⲉⲩϣⲓⲛⲉ ⲛⲥⲁ ⲡⲛⲟⲩ-
ⲧⲉ ϫⲉ ⲛⲓⲙ ⲡⲉ ⲁⲩⲱ ⲟⲩⲁϣ ⲙ-
ⲙⲓⲛⲉ ⲡⲉ ⲙⲡⲟⲩϩⲉ ⲉⲣⲟϥ ⲛ-
ⲥⲁⲃⲉⲉⲩⲉ ⲇⲉ ⲛϩⲟⲩⲟ ⲉⲧⲛϩⲏ-
ⲧⲟⲩ ⲉⲃⲟⲗ ϩⲛ ⲧⲇⲓⲟⲓⲕⲏⲥⲓⲥ ⲙ-
ⲡⲕⲟⲥⲙⲟⲥ ⲙⲛ ⲡⲕⲓⲙ ⲁⲩt
ⲧⲁⲛⲧⲛ ⲙⲡⲉⲡⲉⲩⲧⲁⲛⲧⲛ ⲇⲉ ⲧⲁ-
ϩⲉ ⲧⲙⲏⲉ: ⲧⲇⲓⲟⲓⲕⲏⲥⲓⲥ ⲅⲁⲣ ϣⲁⲩ-
ϣⲁϫⲉ ⲉⲣⲟⲥ ⲛϣⲟⲙⲛⲧ ⲛϩⲉ
ⲉⲩⲁⲅⲉ ⲙⲙⲟⲥ ϩⲓⲧⲛ ⲛⲉϥⲓⲗⲟ-
ⲥⲟϥⲟⲥ ⲧⲏⲣⲟⲩ: ⲉⲧⲃⲉ ⲡⲁⲓ ⲛⲥⲉ-
ⲥⲩⲙϥⲱⲛⲉⲓ ⲁⲛ: ϩⲟⲉⲓⲛ ⲅⲁⲣ ⲛ-
ϩⲏⲧⲟⲩ ⲥⲉϫⲱ ⲙⲙⲟⲥ ⲉⲡⲕⲟ-
ⲥⲙⲟⲥ ϫⲉ ⲉⲩⲁⲅⲉ ⲙⲙⲟϥ ϩⲓⲧⲟ-
ⲟⲧϥ ⲙⲙⲓⲛ ⲙⲙⲟϥ ϩⲉⲛⲕⲟⲟⲩⲉ
ⲇⲉ ϫⲉ ⲟⲩⲡⲣⲟⲛⲟⲓⲁ ⲧⲉ: ϩⲉⲛⲕⲟ-
ⲟⲩⲉ ⲇⲉ ϫⲉ ⲟⲩⲡⲉⲧⲏⲡ ⲉϣⲱⲡⲉ
ⲡⲉ ⲁⲩⲱ ⲛⲟⲩⲟⲛ ⲛⲛⲁⲓ ⲁⲛ ⲛⲉ
ⲧϣⲟⲙⲧⲉ ϭⲉ ⲛⲥⲙⲏ ⲛⲧⲁⲉⲓⲣ
ϣⲣⲡ ⲛϫⲟⲟⲩ ⲙⲙⲛ ⲟⲩⲉⲓ ⲙ-
ⲙⲟⲟⲩ ϩⲏⲛ ⲉⲧⲙⲏⲉ ⲏ= ⲉⲃⲟⲗ ϩⲓ-
ⲧⲛ ⲣⲱⲙⲉ: ⲁⲛⲟⲕ ⲇⲉ ⲛⲧⲁⲉⲓ3ⲉⲓ̅3 ⲉ-
ⲃⲟⲗ ϩⲙ ⲡⲟⲩⲟⲉⲓⲛ ⲛⲁⲡⲉⲣⲁⲛⲧⲟⲛ
t ⲙⲡⲉⲉⲓⲙⲁ: ⲁⲛⲟⲕ ⲅⲁⲣ tⲥⲟⲟⲩⲛ
ⲙⲙⲟϥ ϫⲉ ⲉⲉⲓⲉϫⲱ ⲛⲏⲧⲛ ⲛⲧⲁ-
ⲕⲣⲓⲃⲓⲁ ⲛⲧⲙⲏⲉ: ⲡⲉⲧⲉ ⲟⲩⲉⲃⲟⲗ
ϩⲓⲧⲟⲟⲧϥ ⲙⲙⲓⲛ ⲙⲙⲟϥ ⲟⲩⲃⲓⲟⲥ
ⲉϥⲥⲟⲟϥ ⲡⲉⲧⲉϣⲁϥⲁⲁϥ: ⲧⲉⲡⲣⲟ-
ⲛⲟⲓⲁ ⲙⲛ ⲙⲛⲧⲥⲁⲃⲏ ⲛϩⲏⲧⲥ ⲧⲉ-
ⲧϩⲁⲛⲧ ⲇⲉ ⲙⲉⲥⲉⲥⲑⲁⲛⲉ: ⲛⲧⲱ-
ⲧⲛ ϭⲉ ⲛⲉⲧⲥⲧⲟ ⲛⲏⲧⲛ ⲉⲥⲟⲟⲩⲛ
ⲁⲩⲱ ⲛⲉⲧⲙⲡϣⲁ ⲙⲡⲥⲟⲟⲩⲛ
ⲥⲉⲛⲁt ⲛⲁⲩ ⲛⲛⲏ ⲉⲧⲉ ⲙⲡⲟⲩ-
ϫⲡⲟⲟⲩ ⲉⲃⲟⲗ ϩⲛ ⲧⲉⲥⲡⲟⲣⲁ ⲛⲧⲉ-
ⲧⲣⲓⲃⲏ ⲉⲧϫⲁϩⲙ: ⲁⲗⲗⲁ ϩⲙ ⲡⲉϩⲟⲩ-
ⲉⲓⲧ ⲉⲧⲁⲩⲧⲛⲛⲟⲟⲩϥ: ϫⲉ ⲡⲁⲓ ⲅⲁⲣ
ⲟⲩⲁⲑⲁⲛⲁⲧⲟⲥ ⲡⲉ ϩⲛ ⲧⲙⲏⲧⲉ ⲛ-
ⲣⲣⲱⲙⲉ ⲉⲧⲉϣⲁⲩⲙⲟⲩ: ⲡⲉϫⲁϥ:
ⲛⲁϥ ⲛϭⲓ ⲙⲁⲑⲑⲁⲓⲟⲥ ϫⲉ ⲡϫⲟⲉⲓⲥ
ⲙⲙⲛⲗⲁⲁⲩ ⲛⲁϣ ϭⲛ ⲧⲙⲏⲉ: ⲉⲓ-
ⲙⲏⲧⲓ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧⲕ ⲙⲁⲧⲁⲙⲟⲛ
ϭⲉ ⲉⲧⲙⲏⲉ: ⲡⲥⲱⲧⲏⲣ ⲡⲉϫⲁϥ ϫⲉ
ⲡⲉⲧϣⲟⲟⲡ ⲟⲩⲁⲧϣⲁϫⲉ ⲉⲣⲟϥ ⲡⲉ
ⲙⲡⲉⲁⲣⲝⲏ ⲥⲟⲩⲱⲛϥ ⲙⲡⲉⲉⲭⲟⲩ-
ⲥⲓⲁ ⲙⲡⲉϩⲩⲡⲟⲧⲁⲅⲏ ⲙⲡⲉϥⲩ-
ⲥⲓⲥ ⲛⲓⲙ ϫⲓⲛ ⲛⲧⲕⲁⲧⲁⲃⲟⲗⲏ ⲙ-
ⲡⲕⲟⲥⲙⲟⲥ ϣⲁ ⲧⲉⲛⲟⲩ ⲉⲓⲙⲏⲧⲓ
ⲛⲧⲟϥ ⲟⲩⲁⲁⲧϥ: ⲙⲛ ⲡⲉⲧⲉϩⲛⲁϥ
ⲉϭⲱⲗⲡ ⲛⲁϥ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧϥ:
ⲡⲁⲓ ⲉⲧⲉ ⲟⲩⲉⲃⲟⲗ ϩⲙ ⲡⲉϩⲟⲩ-
ⲉⲓⲧ ⲛⲟⲩⲟⲉⲓⲛ: ϫⲓⲛ ⲛⲧⲉⲛⲟⲩ
ⲁⲛⲟⲕ ⲡⲛⲟϭ ⲛⲥⲱⲧⲏⲣ: ⲡⲉⲧⲙ-
ⲙⲁⲩ ⲅⲁⲣ ⲟⲩⲁⲧⲙⲟⲩ ⲡⲉ ⲟⲩϣⲁ
ⲉⲛⲉϩ ⲡⲉ: ⲟⲩϣⲁ ⲉⲛⲉϩ ⲇⲉ ⲡⲉ
ⲉⲙⲛⲧⲁϥ ϫⲡⲟ ⲟⲩⲟⲛ ⲅⲁⲣ ⲛⲓⲙ ⲉ-
ⲧⲉ ⲟⲩⲛⲧⲁϥ ϫⲡⲟ ϥⲛⲁⲧⲁⲕⲟ: ⲟⲩ-
ⲁⲅⲉⲛⲛⲏⲧⲟⲥ ⲡⲉ ⲉⲙⲛⲧϥ ⲁⲣⲝⲏ
ⲟⲩⲟⲛ ⲅⲁⲣ ⲛⲓⲙ ⲉⲧⲉ ⲟⲩⲛⲧⲁϥ ⲁⲣ-
ⲝⲏ ⲟⲩⲛⲧⲁϥ ϩⲁⲏ: ⲉⲙⲛ ⲗⲁⲁⲩ ⲁⲣ-
ⲝⲓ ⲉϫⲱϥ ⲉⲙⲛⲧⲁϥ ⲣⲁⲛ ⲡⲉⲧⲉ
ⲟⲩⲛⲧⲁϥ ⲣⲁⲛ ⲅⲁⲣ ⲡⲥⲱⲛⲧ ⲛ-
ⲕⲉⲟⲩⲁ ⲡⲉ: ⲟⲩⲛⲧⲁϥ ⲇⲉ ⲛⲟⲩϩⲓ-
ⲇⲉⲁ ⲉⲧⲱϥ ⲙⲙⲓⲛ ⲙⲙⲟϥ ⲧⲉ ⲛ-
ⲑⲉ ⲛⲧⲁⲧⲉⲧⲛⲛⲁⲩ ⲉⲣⲟⲥ ⲁⲛ ⲏ= ⲛⲑⲉ
ⲛⲧⲁⲧⲉⲧⲛϫⲓⲧⲥ: ⲁⲗⲗⲁ ⲟⲩϩⲓⲇⲉⲁ
ⲛϣⲙⲙⲱ ⲧⲉ ⲉⲥⲟⲩⲁⲧⲃ ⲉⲛⲕⲁ
ⲛⲓⲙ ⲁⲩⲱ ⲉⲥⲥⲟⲧⲡ ⲉⲡⲧⲏⲣϥ: ⲉ-
ⲥⲛⲁⲩ ϩⲓ ⲥⲉⲁ ⲛⲓⲙ: ⲉⲥⲉⲓⲱⲣϩ ⲙⲙⲟⲥ
ϩⲓⲧⲟⲟⲧⲥ ⲟⲩⲁⲁⲧⲥ ⲉⲙⲛ ⲁⲣⲏϫⲥ
ⲟⲩⲁⲧⲁϩⲟϥ ⲡⲉ ⲉϥⲙⲏⲛ ⲉⲃⲟⲗ:
ⲟⲩⲁϥⲑⲁⲣⲧⲟⲥ ⲡⲉ ⲉⲙⲛⲧⲁϥ ⲡⲉϥⲉⲓ-
ⲛⲉ ⲟⲩⲁⲅⲁⲑⲟⲥ ⲡⲉ ⲉⲙⲉϥϣⲓⲃⲉ
ⲟⲩⲁⲧϣⲱⲱⲧ ⲡⲉ ⲟⲩϣⲁ ⲁⲛⲏϩⲉ
ⲡⲉ ⲟⲩⲙⲁⲕⲁⲣⲓⲟⲥ ⲡⲉ ⲉⲙⲉⲩⲛⲟ-
ⲉⲓⲉ ⲙⲙⲟϥ ϣⲁϥⲛⲟⲉⲓⲉ ⲙⲙⲟϥ
ⲟⲩⲁⲁⲧϥ ⲟⲩⲁⲧϣⲓⲧϥ ⲡⲉ ⲟⲩⲁⲧ-
ϫⲓ ϭⲉϫⲙⲉ ⲛⲥⲱϥ ⲡⲉ: ⲟⲩⲧⲉⲗⲓⲟⲥ
ⲡⲉ ⲉⲙⲛⲧⲁϥ ϣⲱⲱⲧ ⲟⲩⲙⲁⲕⲁ-
ⲣⲓⲟⲥ ⲡⲉ ⲛⲁϥⲑⲁⲣⲧⲟⲥ ϣⲁⲩⲙⲟⲩ-
ⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲡⲉⲓⲱⲧ ⲙⲡⲧⲏⲣϥ:
ϥⲓⲗⲓⲡⲡⲟⲥ ⲡⲉϫⲁϥ ϫⲉ ⲡϫⲟⲉⲓⲥ
ⲡⲱⲥ ϭⲉ ⲁϥⲟⲩⲱⲛϩ ⲉⲛⲧⲉⲗⲓⲟⲥ
ⲡⲉϫⲁϥ ⲛⲁϥ ⲛϭⲓ ⲡⲧⲉⲗⲓⲟⲥ ⲛⲥⲱ-
ⲧⲏⲣ ϫⲉ ϩⲁⲑⲏ ⲛⲥⲉⲟⲩⲱⲛϩ ⲗⲁⲁⲩ
ⲉⲃⲟⲗ ⲛⲧⲉ ⲛⲉⲧⲟⲩⲁⲛϩ ⲉⲃⲟⲗ ⲧⲙⲛ-
ⲧⲛⲟϭ ⲙⲛ ⲧⲉⲭⲟⲩⲥⲓⲁ ⲉⲩϣⲟⲟⲡ
ⲛϩⲏⲧϥ ⲉϥⲉⲙⲁϩⲧⲉ ⲙⲡϩⲟⲗⲱⲛ
ⲛⲛⲓⲡⲧⲏⲣϥ ⲉⲙⲛ ⲗⲁⲁⲩ ⲉⲙⲁϩⲧⲉ
ⲙⲙⲟϥ: ⲡⲉⲧⲙⲙⲁⲩ ⲅⲁⲣ ⲟⲩ-
ⲛⲟⲩⲥ ⲧⲏⲣϥ ⲡⲉ ⲁⲩⲱ ⲟⲩⲉⲛ-
ⲛⲟⲓⲁ ⲡⲉ ⲙⲛ ⲟⲩϥⲣⲟⲛⲏⲥⲓⲥ
ⲙⲛ ⲟⲩⲉⲛⲑⲩⲙⲏⲥⲓⲥ ⲙⲛ ⲟⲩ-
ⲗⲟⲅⲓⲥⲙⲟⲥ ⲙⲛ ⲟⲩϭⲟⲙ: ⲛⲧⲟ-
ⲟⲩ ⲧⲏⲣⲟⲩ ϩⲉⲛϩⲓⲥⲟⲛ ⲛⲇⲩ-
ⲛⲁⲙⲓⲥ ⲛⲉ: ⲙⲡⲏⲅⲏ ⲛⲛⲓⲡⲧⲏⲣϥ
ⲛⲉ: ⲁⲩⲱ ⲡⲉⲩⲅⲉⲛⲟⲥ ⲧⲏⲣϥ ϫⲓⲛ
ⲛϣⲟⲣⲡ ϣⲁ ⲁⲣⲏϫⲛⲟⲩ ⲛⲉⲩ-
ϩⲛ ⲡⲉϥϣⲣⲡ ⲛⲥⲟⲟⲩⲛ ⲡⲓⲁ-
ⲡⲉⲣⲁⲛⲧⲟⲥ ⲛⲁⲅⲉⲛⲛⲏⲧⲟⲥ
ⲛⲉⲓⲱⲧ: ⲑⲱⲙⲁⲥ ⲡⲉϫⲁϥ
ⲛⲁϥ ϫⲉ ⲡϫⲟⲉⲓⲥ ⲡⲥⲱⲧⲏⲣ
ⲉⲧⲃⲉ ⲟⲩ ⲁⲛⲁⲓ ϣⲱⲡⲉ: ⲏ= ⲉⲧⲃⲉ
ⲟⲩ ⲁⲛⲁⲓ ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ: ⲡⲉϫⲁϥ
ⲛϭⲓ ⲡⲧⲉⲗⲓⲟⲥ ⲛⲥⲱⲧⲏⲣ: ϫⲉ ⲁⲛⲟⲕ
ⲁⲉⲓ3ⲉⲓ̅3 ⲉⲃⲟⲗ ϩⲙ ⲡⲁⲡⲉⲣⲁⲛⲧⲟⲥ
ϫⲉ ⲉⲉⲓⲛⲁϫⲱ ⲛⲏⲧⲛ ⲛϩⲱⲃ:
ⲛⲓⲙ: ⲡⲉⲡⲛⲁ̅ ⲉⲧϣⲟⲟⲡ ⲛⲉⲩ-
ⲣⲉϥϫⲡⲟ ⲡⲉ: ⲉⲩⲛⲧⲁϥ ⲙⲙⲁⲩ
ⲛⲟⲩϭⲟⲙ ⲛⲟⲩⲟⲩⲥⲓⲁ ⲛⲣⲉϥϫⲡⲟ
ⲛⲣⲉϥt ⲙⲟⲣϥⲏ ϫⲉⲕⲁⲁⲥ ⲉⲥⲛⲁ-
ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϭⲓ ⲧⲛⲟϭ ⲙⲙⲛⲧ-
ⲧⲣⲙⲙⲁⲟ: ⲉⲧϩⲏⲡ ⲛϩⲏⲧϥ ⲉⲧⲃⲉ
ⲧⲉϥⲙⲛⲧⲝⲣⲏⲥⲧⲟⲥ ⲙⲛ ⲧⲉϥⲁⲅⲁⲡⲏ
ⲁϥⲣϩⲛⲁϥ ϩⲓⲧⲟⲟⲧϥ ⲙⲙⲓⲛ ⲙ-
ⲙⲟϥ ⲉϫⲡⲉ ϩⲉⲛⲕⲁⲣⲡⲟⲥ ϫⲉ ⲛ-
ⲛⲉϥⲁⲡⲟⲗⲁⲩⲉ ⲟⲩⲁⲁⲧϥ ϩⲛ ⲧⲉϥⲙⲛ-
ⲧⲁⲅⲁⲑⲟⲥ: ⲁⲗⲗⲁ ϩⲉⲛⲕⲉⲡⲛⲁ̅ ⲛ-
ⲧⲉ ⲧⲅⲉⲛⲉⲁ ⲛⲁⲧⲕⲓⲙ: ⲉⲩⲉϫⲡⲉ
ⲥⲱⲙⲁ ϩⲓ ⲕⲁⲣⲡⲟⲥ: ⲟⲩⲉⲟⲟⲩ ⲙⲛ
ⲟⲩⲧⲓⲙⲏ ϩⲛ ⲟⲩⲁϥⲑⲁⲣⲥⲓⲁ ⲙⲛ
ⲡⲉϥϩⲙⲟⲧ ⲉⲧⲉ ⲙⲛⲧϥ ⲁⲣⲏϫϥ:
ϫⲉ ⲉⲣⲉⲡⲉϥⲁⲅⲁⲑⲟⲛ ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ
ϩⲓⲧⲛ ⲡⲁⲩⲧⲟⲅⲉⲛⲏⲥ ⲛⲛⲟⲩⲧⲉ
ⲛⲉⲓⲱⲧ ⲛⲁϥⲑⲁⲣⲥⲓⲁ ⲛⲓⲙ: ⲙⲛ
ⲛⲉⲛⲧⲁⲩϣⲱⲡⲉ ⲙⲛⲛⲥⲁ ⲛⲁⲓ
ⲛⲉⲙⲡⲁⲧⲟⲩⲉⲓ ⲇⲉ ⲉⲡⲉⲧⲟⲩⲁⲛϩ
ⲡⲉ: ⲟⲩⲛ ⲟⲩϣⲉⲓⲃⲉ ⲇⲉ ⲉⲛⲁϣⲱϥ
ⲟⲩⲧⲉ ⲛⲓⲁϥⲑⲁⲣⲧⲟⲛ: ⲛⲉϥⲱϣ
ⲉⲃⲟⲗ ⲉϥϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲡⲉⲧⲉ
ⲟⲩⲛ ⲙⲁⲁϫⲉ ⲙⲙⲟϥ ⲉⲥⲱⲧⲙ ⲉ-
ⲛⲓⲁⲡⲉⲣⲁⲛⲧⲟⲛ ⲙⲁⲣⲉϥⲥⲱⲧⲙ
ⲁⲩⲱ ⲛⲉⲧⲣⲏⲥ ⲁⲛⲟⲕ ⲁⲉⲓϣⲁϫⲉ
ⲛⲙⲙⲁⲩ: ⲉⲧⲓ ⲁϥⲟⲩⲱϩ ⲉⲧⲟⲟⲧϥ:
ⲡⲉϫⲁϥ ϫⲉ ⲛⲕⲁ ⲛⲓⲙ ⲛⲧⲁⲩϣⲱ-
ⲡⲉ ⲉⲃⲟⲗ ϩⲙ ⲡⲧⲁⲕⲟ ⲥⲉⲛⲁⲧⲁ-
ⲕⲟ ϫⲉ ⲛⲧⲁⲩϣⲱⲡⲉ ⲉⲃⲟⲗ ϩⲙ
ⲡⲧⲁⲕⲟ: ⲡⲉⲛⲧⲁϥϣⲱⲡⲉ ⲇⲉ
ⲉⲃⲟⲗ ϩⲛ ⲧⲙⲛⲧⲁⲧⲧⲁⲕⲟ ⲙⲉϥⲧⲁ-
ⲕⲟ ⲁⲗⲗⲁ ϣⲁϥϣⲱⲡⲉ ⲛⲁⲧⲧⲁ-
ⲕⲟ: ϩⲱⲥ ⲟⲩⲙⲏⲏϣⲉ ⲛⲣⲱⲙⲉ
ⲁⲩⲥⲱⲣⲙ ⲉⲙⲡⲟⲩⲥⲟⲩⲛ ⲧⲉⲉⲓ-
ⲇⲓⲁϥⲟⲣⲁ: ⲁⲩⲙⲟⲩ: ⲡⲉϫⲁⲥ ⲛⲁϥ
ⲛϭⲓ ⲙⲁⲣⲓϩⲁⲙⲙⲏ ϫⲉ ⲡϫⲟⲉⲓⲥ
ⲛⲁϣ ⲛϩⲉ ϭⲉ ⲉⲛⲛⲁⲥⲟⲩⲛ ⲛⲁⲓ
ⲡⲉϫⲉ ⲡⲧⲉⲗⲓⲟⲥ ⲛⲥⲱⲧⲏⲣ ϫⲉ
ⲁⲙⲏⲉⲓⲧⲛ ϫⲓⲛ ⲛⲓⲁⲧⲟⲩⲱⲛϩ
ⲉⲃⲟⲗ ϣⲁ ⲡϫⲱⲕ ⲛⲛⲉⲧⲟⲩⲁⲛϩ:
ⲁⲩⲱ ⲛⲧⲟⲥ ⲧⲁⲡⲟϩⲣⲟⲓⲁ: ⲛⲧⲉ
ⲧⲉⲛⲛⲟⲓⲁ ⲛⲁⲟⲩⲱⲛϩ ⲛⲏⲧⲛ ⲉ-
ⲃⲟⲗ: ϫⲉ ⲡⲱⲥ ⲧⲡⲓⲥⲧⲓⲥ ⲛⲛⲉ-
ⲧⲉ ⲛⲥⲉⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ⲁⲛ: ⲁⲩϭⲛⲧⲥ
ϩⲛ ⲛⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ⲛⲉⲧⲏⲡ ⲉ-
ⲡⲓⲁⲅⲉⲛⲛⲏⲧⲟⲥ ⲛⲉⲓⲱⲧ ⲡⲉ
ⲧⲉ ⲟⲩⲛⲧϥ ⲙⲁⲁϫⲉ ⲉⲥⲱⲧⲙ:
ⲙⲁⲣⲉϥⲥⲱⲧⲙ: ⲡϫⲟⲉⲓⲥ ⲙⲡⲧⲏⲣϥ
ⲉϣⲁⲩϫⲟⲟⲥ ⲉⲣⲟϥ ⲁⲛ ϫⲉ ⲉⲓⲱⲧ
ⲁⲗⲗⲁ ⲡⲣⲟⲡⲁⲧⲱⲣ: ⲡⲉⲓⲱⲧ ⲅⲁⲣ ⲧⲁⲣⲝⲏ ⲛⲧⲉ
ⲛⲉⲧⲛⲁⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲡⲉ: ⲡⲉⲧⲙ-
ⲙⲁⲩ ⲇⲉ ⲡⲓⲁⲛⲁⲣⲝⲟⲥ ⲛⲡⲣⲟⲡⲁ-
ⲧⲱⲣ: ⲉϥⲛⲁⲩ ⲉⲣⲟϥ ⲙⲙⲓⲛ ⲙⲙⲟϥ
ⲛϩⲣⲁⲓ ⲛϩⲏⲧϥ ϩⲛ ⲟⲩⲉⲓⲁⲗ: ⲁϥⲟⲩ-
ⲱⲛϩ ⲉⲃⲟⲗ ⲉϥⲉⲓⲛⲉ ⲙⲙⲟϥ ⲙⲙⲓⲛ
ⲙⲙⲟϥ ⲛⲧⲟϥ ⲇⲉ ⲡⲉϥⲉⲓⲛⲉ ⲁϥ-
ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ: ⲛⲟⲩⲛⲟⲩⲧⲉ ⲛⲉⲓ-
ⲱⲧ ϩⲓⲧⲟⲟⲧϥ ⲙⲙⲓⲛ ⲙⲙⲟϥ
ⲁⲩⲱ ⲛⲁⲛⲧⲟⲡⲟⲥ ϩⲓϫⲛ ⲛⲁⲛⲧⲟ-
ⲡⲓⲧⲟⲛ ⲡⲉⲡⲣⲟⲟⲛⲧⲟⲥ ⲛⲁⲅⲉⲛ-
ⲛⲏⲧⲟⲥ ⲛⲉⲓⲱⲧ ⲟⲩϩⲓⲥⲟⲝⲣⲟ-
ⲛⲟⲥ ⲙⲉⲛ ⲡⲉ ϩⲙⲡⲟⲩⲟⲉⲓⲛ ⲉⲧϩⲁ-
ⲧⲉϥⲉϩⲏ ⲁⲗⲗⲁ ⲛϥϣⲏϣ ⲛⲙⲙⲁϥ
ⲁⲛ ϩⲛ̅ ⲧϭⲟⲙ: ⲙⲛⲛⲥⲱϥ ⲇⲉ ⲁⲩⲟⲩ-
ⲱⲛϩ ⲉⲃⲟⲗ ⲛϭⲓ ⲟⲩⲙⲏⲏϣⲉ ⲛⲁⲛ-
ⲧⲟⲡⲟⲥ ⲛⲁⲩⲧⲟⲅⲉⲛⲏⲥ ⲧⲏⲣⲟⲩ ⲛ-
ϩⲓⲥⲟⲝⲣⲟⲛⲟⲥ ϩⲓ ϩⲓⲥⲟⲇⲩⲛⲁⲙⲓⲥ
ⲉⲩϩⲁ ⲉⲟⲟⲩ ⲉⲙⲛⲧⲟⲩ ⲏⲡⲉ: ⲉϣⲁⲩ-
ⲙⲟⲩⲧⲉ ⲉⲡⲉⲩⲅⲉⲛⲟⲥ ϫⲉ ⲧⲅⲉⲛⲉ-
ⲁ: ⲉⲧⲉ ⲙⲛ ⲙⲛⲧⲣⲣⲟ ϩⲓϫⲱⲥ ⲉ-
ⲃⲟⲗ ϩⲙ ⲡⲉⲛⲧⲁⲧⲉⲧⲛⲟⲩⲱⲛϩ ⲛ-
ϩⲏⲧϥ ϩⲱⲧⲧⲏⲟⲩⲧⲛ ⲉⲃⲟⲗ ϩⲛ ⲛⲓ-
ⲣⲱⲙⲉ ⲉⲧⲙⲙⲁⲩ: ⲡⲙⲏⲏϣⲉ
ⲇⲉ ⲧⲏⲣϥ ⲉⲧⲙⲙⲁⲩ ⲉⲧⲉ ⲙⲛ ⲙⲛⲧ-
ⲣⲣⲟ ϩⲓϫⲱⲟⲩ ϣⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟ-
ⲟⲩ ϫⲉ ⲛϣⲏⲣⲉ ⲙⲡⲁⲅⲉⲛⲛⲏⲧⲟⲥ
ⲛⲉⲓⲱⲧ ⲡⲛⲟⲩⲧⲉ ⲡⲥⲱⲧⲏⲣ
ⲡϣⲏⲣⲉ ⲙⲡⲛⲟⲩⲧⲉ ⲡⲁⲓ ⲉⲧⲉ
ⲡⲉϥⲉⲓⲛⲉ ⲛⲙⲙⲏⲧⲛ ⲛⲧⲟϥ
ⲇⲉ ⲡⲉ ⲡⲁⲧⲣⲛⲟⲉⲓ ⲙⲙⲟϥ:
ⲉϥⲙⲉϩ ⲛⲉⲟⲟⲩ ⲛⲓⲙ ⲛⲁϥⲑⲁⲣ-
ⲧⲟⲛ ϩⲓ ⲣⲁϣⲉ ⲛⲁⲧϣⲁϫⲉ ⲉⲣⲟϥ
ⲛⲧⲟⲟⲩ ⲧⲏⲣⲟⲩ ⲥⲉⲙⲧⲟⲛ ⲙ-
ⲙⲟⲟⲩ ⲛϩⲏⲧϥ: ⲉⲩⲙⲏⲛ ⲉⲃⲟⲗ
ⲉⲩⲣⲁϣⲉ ϩⲛ ⲟⲩⲣⲁϣⲉ ⲛⲁⲧϣⲁ-
ϫⲉ ⲉⲣⲟϥ ϩⲙ ⲡⲉϥⲉⲟⲟⲩ ⲉⲧⲉ ⲙⲉϥ-
ϣⲓⲃⲉ ⲙⲛ ⲡⲧⲉⲗⲏⲗ ⲉⲧⲉ ⲙⲉⲩ-
ϣⲓⲧϥ: ⲡⲁⲓ ⲙⲡⲟⲩⲥⲟⲧⲙⲉϥ ⲉ-
ⲛⲉϩ ⲟⲩⲇⲉ ⲙⲡⲟⲩⲛⲟⲉⲓ ⲙⲙⲟϥ
ϩⲛ ⲁⲓⲱⲛ ⲛⲓⲙ: ⲙⲛ ⲛⲉⲩⲕⲟⲥ-
ⲙⲟⲥ ϣⲁ ⲧⲉⲛⲟⲩ: ⲡⲉϫⲁϥ
ⲛⲁϥ ⲛϭⲓ ⲙⲁⲑⲑⲁⲓⲟⲥ ϫⲉ ⲡϫⲟ-
ⲉⲓⲥ ⲡⲥⲱⲧⲏⲣ: ⲡⲱⲥ ⲁⲡⲣⲱⲙⲉ
ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ: ⲡⲉϫⲉ ⲡⲧⲉⲗⲓ-
ⲟⲥ ⲛⲥⲱⲧⲏⲣ: ϫⲉ tⲟⲩⲱϣ
ⲉⲧⲣⲉⲧⲛⲉⲓⲙⲉ ϫⲉ ⲡⲉⲛⲧⲁϥ
ⲟⲩⲱⲛϩ ϩⲁⲑⲏ ⲙⲡⲧⲏⲣϥ: ϩⲙ
ⲡⲁⲡⲉⲣⲁⲛⲧⲟⲛ ⲡⲓⲁⲩⲧⲟϥⲩⲏⲥ
ⲛⲁⲩⲧⲟⲕⲧⲓⲥⲧⲟⲥ ⲛⲉⲓⲱⲧ ⲉϥ-
ϫⲏⲕ ⲉⲃⲟⲗ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲉⲧⲣⲟⲩ-
ⲟⲉⲓⲛ ⲉⲩⲁⲧϣⲁϫⲉ ⲉⲣⲟϥ ⲡⲉ
ⲉⲁϥⲛⲟⲉⲓ ⲛⲧⲁⲣⲝⲏ ⲉⲧⲣⲉⲡⲉϥ-
ⲉⲓⲛⲉ ϣⲱⲡⲉ ⲛⲟⲩⲛⲟϭ ⲛϭⲟⲙ:
ⲛⲧⲉⲩⲛⲟⲩ ⲁⲧⲁⲣⲝⲏ ⲙⲡⲟⲩⲟⲉⲓⲛ
ⲉⲧⲙⲙⲁⲩ ⲟⲩⲱⲛϩ ⲛⲟⲩⲣⲱⲙⲉ
ⲛⲁⲑⲁⲛⲁⲧⲟⲥ ⲛϩⲟⲟⲩⲧⲥϩⲓⲙⲉ
ϫⲉⲕⲁⲁⲥ ⲉⲃⲟⲗ ϩⲓⲧⲛ ⲡⲓⲣⲱⲙⲉ
ⲉⲧⲙⲙⲁⲩ ⲛⲁⲑⲁⲛⲁⲧⲟⲥ ⲉⲩⲉt
ⲙⲁⲧⲉ ⲙⲡⲉⲩϫⲁⲓ ⲛⲥⲉⲛⲏϥⲉ
ⲉⲃⲟⲗ ϩⲛ ⲧⲃϣⲉ ϩⲓⲧⲛ ϥⲉⲣⲙⲏ-
ⲛⲉⲩⲧⲏⲥ ⲛⲧⲁⲩⲧⲛⲛⲟⲟⲩϥ: ⲡⲁⲓ
ⲉⲧⲛⲙⲙⲏⲧⲛ ϣⲁ ⲡϫⲱⲕ ⲉⲃⲟⲗ
ⲛⲧⲙⲛⲧϩⲏⲕⲉ ⲛⲛⲥⲟⲟⲛⲉ: ⲧⲉϥ-
ⲥⲩⲛⲍⲩⲅⲟⲥ ⲇⲉ ⲧⲉ ⲧⲛⲟϭ ⲛⲥⲟ-
ϥⲓⲁ: ⲛⲧⲁⲩⲧⲟϣⲥ ϫⲓⲛ ⲛϣⲟⲣⲡ
ⲛϩⲣⲁⲓ ⲛϩⲏⲧϥ ⲉⲩⲛⲟⲩϩⲃ ϩⲓⲧⲛ
ⲡⲁⲩⲧⲟⲅⲉⲛⲏⲥ ⲛⲉⲓⲱⲧ ⲉⲃⲟⲗ ϩⲙ
ⲡⲁⲑⲁⲛⲁⲧⲟⲥ ⲛⲣⲱⲙⲉ ⲛⲧⲁⲩⲟⲩ-
ⲱⲛϩ ⲉⲃⲟⲗ ⲛϣⲟⲣⲡ ϩⲓ ⲙⲛⲧⲛⲟⲩ-
ⲧⲉ ϩⲓ ⲙⲛⲧⲣⲣⲟ ⲡⲉⲓⲱⲧ ⲅⲁⲣ ⲉϣⲁⲩ-
ⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲡⲣⲱⲙⲉ: ⲡⲁⲩ-
ⲧⲟⲡⲁⲧⲱⲣ ⲁϥⲟⲩⲱⲛϩ ⲙⲡⲁⲓ ⲉ-
ⲃⲟⲗ ⲁϥⲧⲁⲙⲓⲟ ⲛⲁϥ ⲛⲟⲩⲛⲟϭ ⲛ-
ⲁⲓⲱⲛ ⲉⲡⲉϥⲣⲁⲛ ⲡⲉ ϩⲟⲅⲇⲟⲁⲥ
ⲡⲣⲟⲥ ⲧⲉϥⲙⲛⲧⲛⲟϭ ⲁⲩt ⲛⲁϥ
ⲛⲟⲩⲛⲟϭ ⲛⲉⲭⲟⲩⲥⲓⲁ ⲁϥⲣ ⲣⲣⲟ
ⲉϫⲙ ⲡⲥⲱⲛⲧ ⲛⲧⲙⲛⲧϩⲏⲕⲉ
ⲁϥⲥⲱⲛⲧ ⲛⲁϥ ⲛϩⲉⲛⲛⲟⲩⲧⲉ
ⲙⲛ ϩⲉⲛⲁⲅⲅⲉⲗⲟⲥ ⲙⲛ ϩⲉⲛⲁⲣⲝⲁⲅ-
ⲅⲉⲗⲟⲥ ϩⲉⲛⲧⲃⲁ ⲉⲙⲛⲧⲟⲩ ⲏⲡⲉ
ⲉⲩϣⲙϣⲉ ⲉⲃⲟⲗ ϩⲙ ⲡⲟⲩⲟⲉⲓⲛ
ⲉⲧⲙⲙⲁⲩ ⲙⲛ ⲡⲉⲡⲛⲁ̅ ⲛϣⲟ-
ⲙⲛⲧ ⲛϩⲟⲟⲩⲧ ⲉⲧⲉ ⲡⲁ ⲧⲥⲟ-
ϥⲓⲁ ⲡⲉ ⲧⲉϥⲥⲩⲛⲍⲩⲅⲟⲥ ⲉ-
ⲃⲟⲗ ⲅⲁⲣ ϩⲙ ⲡⲉⲉⲓⲛⲟⲩⲧⲉ ⲁⲥ-
ⲁⲣⲝⲉⲥⲑⲁⲓ ⲛϭⲓ ⲧⲙⲛⲧⲛⲟⲩⲧⲉ
ⲙⲛ ⲧⲙⲛⲧⲣⲣⲟ: ⲉⲧⲃⲉ ⲡⲁⲓ ⲁⲩ-
ⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛ-
ⲛⲛⲟⲩⲧⲉ: ⲡⲣⲣⲟ ⲛⲣⲣⲱⲟⲩ ⲡⲉ
ϩⲟⲩⲉⲓⲧ ⲛⲣⲱⲙⲉ ⲉⲩⲛⲧⲁϥ ⲙ-
ⲙⲁⲩ ⲙⲡⲉϥϩⲓⲇⲓⲟⲛ ⲛⲛⲟⲩⲥ
ⲛϩⲣⲁⲓ ⲛϩⲏⲧϥ: ⲙⲛ ⲟⲩⲉⲛⲛⲟⲓⲁ
ⲛⲑⲉ ⲉⲧϥⲟ ⲙⲙⲟⲥ ⲟⲩϥⲣⲟⲛⲏ-
ⲥⲓⲥ ⲟⲩⲉⲛⲑⲩⲙⲏⲥⲓⲥ ⲟⲩⲗⲟⲅⲓ-
ⲥⲙⲟⲥ ⲟⲩϭⲟⲙ: ⲙⲉⲗⲟⲥ ⲛⲓⲙ ⲉⲩ-
ϣⲟⲟⲡ ϩⲛⲧⲉⲗⲓⲟⲛ ⲛⲉ ⲁⲩⲱ
ϩⲉⲛⲁⲑⲁⲛⲁⲧⲟⲛ ⲛⲉ ⲕⲁⲧⲁ ⲙⲉⲛ
ⲧⲁϥⲑⲁⲣⲥⲓⲁ ⲥⲉϣⲏϣ: ⲕⲁⲧⲁ ⲟⲩ-
ϭⲟⲙ ⲥⲉϣⲟⲃⲉ: ⲛⲑⲉ ⲙⲡϣⲓⲃⲉ
ⲛⲟⲩⲉⲓⲱⲧ ⲉⲩϣⲏⲣⲉ: ⲁⲩⲱ ⲟⲩϣⲏⲣⲉ ⲉⲩⲉⲛⲛⲟⲓⲁ:
ⲁⲩⲱ ⲧⲉⲛⲛⲟⲓⲁ ⲉⲡϣⲱϫⲡ ⲛⲑⲉ
ⲛⲛⲉⲛⲧⲁⲉⲓⲣ ϣⲣⲡ ⲛϫⲟⲟⲩ ϩⲛ
ⲛⲉⲛⲧⲁⲩϫⲡⲟⲟⲩ ⲧⲙⲟⲛⲁⲥ ⲛ-
ϣⲟⲣⲡ ⲛⲑⲁⲏ ⲇⲉ ⲛⲛⲕⲁ ⲛⲓⲙ: ⲁϥ-
ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϭⲓ ⲡⲉⲛⲧⲁⲩⲟⲩⲟⲛϩϥ
ⲉⲃⲟⲗ ⲧⲏⲣϥ: ⲉⲃⲟⲗ ϩⲛ ⲧⲉϥϭⲟⲙ:
ⲁⲩⲱ ⲉⲃⲟⲗ ϩⲙ ⲡⲉⲛⲧⲁⲩⲥⲟⲛⲧϥ
ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϭⲓ ⲡⲉⲛⲧⲁⲩ-
ⲣⲡⲗⲁⲥⲥⲁ ⲙⲙⲟϥ ⲧⲏⲣϥ: ⲉⲃⲟⲗ ϩⲙ
ⲡⲉⲛⲧⲁⲩⲣⲡⲗⲁⲥⲥⲁ ⲙⲙⲟϥ ⲁϥ-
ⲟⲩⲱⲛϩ ⲛϭⲓ ⲡⲉⲛⲧⲁϥϫⲓ ⲙⲟⲣ-
ϥⲏ ⲉⲃⲟⲗ ϩⲙ ⲡⲉⲛⲧⲁϥϫⲓ ⲙⲟⲣϥⲏ
ⲡⲉⲛⲧⲁⲩtⲣⲁⲛ ⲉⲣⲟϥ ⲉⲧⲃⲉ ⲡⲁⲓ
ⲁⲡϣⲓⲃⲉ ϣⲱⲡⲉ ⲛⲛⲓⲁⲅⲉⲛⲛⲏ-
ⲧⲟⲥ ϫⲛ ⲛⲧⲁⲣⲝⲏ ϣⲁ ⲁⲣⲏϫⲛⲟⲩ
ⲧⲟⲧⲉ ⲡⲉϫⲁϥ ⲛⲁϥ ⲛϭⲓ ⲃⲁⲣⲑⲟⲗⲟ-
ⲙⲁⲓⲟⲥ ϫⲉ ⲡⲱⲥ ⲁⲩⲟⲛⲟⲙⲁⲍⲉ ⲙⲙⲟϥ ϩⲓ
ⲡⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ ϫⲉ ⲡⲣⲱⲙⲉ
ⲁⲩⲱ ⲡϣⲏⲣⲉ ⲙⲡⲣⲱⲙⲉ ⲡⲉⲉⲓ-
ϣⲏⲣⲉ ϭⲉ ⲟⲩⲉⲃⲟⲗ ϩⲛ ⲛⲓⲙ ⲙ-
ⲙⲟⲟⲩ ⲡⲉ ⲡⲉϫⲁϥ ⲛⲁϥ ⲛϭⲓ
ⲡⲉⲧⲟⲩⲁⲁⲃ: ϫⲉ tⲟⲩⲱϣ: ⲉⲧⲣⲉ-
ⲧⲛⲉⲓⲙⲉ ϫⲉ ⲡⲉϩⲟⲩⲉⲓⲧ ⲛⲣⲱ-
ⲙⲉ ϣⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ
ⲡⲣⲉϥϫⲡⲟ ⲡⲛⲟⲩⲥ ⲉⲧϫⲏⲕ
ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧϥ ⲙⲙⲓⲛ ⲙⲙⲟϥ
ⲡⲁⲓ ⲁϥⲉⲛⲑⲩⲙⲉⲓ ⲙⲛ ⲧⲛⲟϭ ⲛ-
ⲥⲟϥⲓⲁ ⲧⲉϥⲥⲩⲛⲍⲩⲅⲟⲥ ⲁϥⲟⲩ-
ⲱⲛϩ ⲉⲃⲟⲗ ⲙⲡⲉϥϣⲟⲣⲡ ⲛϫⲡⲟ
ⲛϣⲏⲣⲉ ⲛϩⲟⲟⲩⲧⲥϩⲓⲙⲉ ⲡⲉϥ-
ⲣⲁⲛ ⲛϩⲟⲟⲩⲧ ϣⲁⲩⲙⲟⲩⲧⲉ ⲉ-
ⲣⲟϥ ϫⲉ ⲡⲣⲱⲧⲟⲅⲉⲛⲉⲧⲱⲣ: ⲛ-
ϣⲏⲣⲉ ⲙⲡⲛⲟⲩⲧⲉ: ⲡⲉϥⲣⲁⲛ
ⲛⲥϩⲓⲙⲉ ⲧⲥⲟϥⲓⲁ ⲛⲡⲣⲱⲧⲟ-
ⲅⲉⲛⲉⲧⲓⲣⲁ ⲧⲙⲁⲁⲩ ⲙⲡⲧⲏⲣϥ:
ϣⲁⲣⲉϩⲟⲉⲓⲛⲉ ⲙⲟⲩⲧⲉ ⲉⲣⲟⲥ
ϫⲉ ⲧⲁⲅⲁⲡⲏ: ⲛⲧⲟϥ ⲇⲉ ⲡϣⲟⲣⲡ
ⲛϫⲡⲟ ϣⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ
ⲡⲉⲝⲣⲥ̅ ⲉⲩⲛⲧⲁϥ ⲛⲧⲉⲭⲟⲩⲥⲓⲁ
ϩⲓⲧⲙ ⲡⲉϥⲉⲓⲱⲧ ⲁϥⲧⲁⲙⲓⲟ
ⲛⲁϥ ⲛⲟⲩⲙⲏⲏϣⲉ ⲛⲁⲅⲅⲉ-
ⲗⲟⲥ ⲉⲙⲛⲧⲟⲩ ⲏⲡⲉ ⲉⲩϩⲩⲡⲏ-
ⲣⲉⲥⲓⲁ ⲉⲃⲟⲗ ϩⲙ ⲡⲉⲡⲛⲁ̅ ⲙⲛ ⲡⲟⲩ-
ⲟⲉⲓⲛ: ⲡⲉϫⲁⲩ ⲛⲁϥ ⲛϭⲓ ⲛⲉϥⲙⲁ-
ⲑⲏⲧⲏⲥ ϫⲉ ⲡϫⲟⲉⲓⲥ ⲡⲉⲧⲉϣⲁⲩ-
ⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲡⲣⲱⲙⲉ: ⲟⲩ-
ⲱⲛϩ ⲛⲁⲛ ⲉⲧⲃⲏⲏⲧϥ: ϫⲉⲕⲁⲁⲥ
ϩⲱⲱⲛ ⲉⲛⲁⲉⲓⲙⲉ ⲁⲕⲣⲓⲃⲱⲥ ⲉ-
ⲧⲃⲉ ⲡⲉϥⲉⲟⲟⲩ ⲡⲉϫⲁϥ ⲛϭⲓ ⲡⲧⲉ-
ⲗⲓⲟⲥ ⲛⲥⲱⲧⲏⲣ: ϫⲉ ⲡⲉⲧⲉ ⲟⲩⲛⲧϥ
ⲙⲁⲁϫⲉ ⲙⲙⲁⲩ ⲉⲥⲱⲧⲙ ⲙⲁⲣⲉϥ-
ⲥⲱⲧⲙ: ⲡⲉⲡⲣⲱⲧⲟⲅⲉⲛⲉⲧⲱⲣ ⲛ-
ⲉⲓⲱⲧ ⲉϣⲁⲩϫⲟⲟⲥ ⲉⲣⲟϥ ϫⲉ ⲁⲇⲁⲙ:
ⲡⲃⲁⲗ ⲙⲡⲟⲩⲟⲉⲓⲛ ϫⲉ ⲛⲧⲁϥⲉⲓ ⲉ-
ⲃⲟⲗ ϩⲙ ⲡⲟⲩⲟⲉⲓⲛ ⲉⲧⲣ ⲟⲩⲟⲉⲓⲛ
ⲙⲛ ⲛⲉϥⲁⲅⲅⲉⲗⲟⲥ ⲉⲧⲟⲩⲁⲁⲃ: ⲛ-
ⲁⲧϣⲁϫⲉ ⲉⲣⲟⲟⲩ ⲛⲁⲧϩⲁⲉⲓⲃⲉⲥ
ⲉⲩⲧⲉⲣⲡⲏ ⲉⲩⲙⲏⲛ ⲉⲃⲟⲗ ⲉⲩⲣⲁ-
ϣⲉ ϩⲛ ⲧⲉⲩⲉⲛⲑⲩⲙⲏⲥⲓⲥ ⲛⲧⲁⲩ-
ϫⲓⲧⲥ̅ ⲛⲧⲛ ⲡⲉⲩⲉⲓⲱⲧ ⲧⲙⲛⲧⲣ-
ⲣⲟ ⲧⲏⲣⲥ ⲙⲡϣⲏⲣⲉ ⲙⲡⲣⲱⲙⲉ
ⲡⲉⲧⲉϣⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲡ-
ϣⲏⲣⲉ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲥⲙⲏϩ ⲛⲣⲁ-
ϣⲉ ⲛⲁⲧϣⲁϫⲉ ⲉⲣⲟϥ ⲛⲁⲧϩⲁⲉⲓⲃⲉⲥ
ϩⲓ ⲧⲉⲗⲏⲗ ⲉⲙⲉϥϣⲓⲃⲉ ⲉⲩⲣⲟⲟⲩⲧ
ⲉϩⲣⲁⲓ ⲉϫⲙ ⲡⲉϥⲉⲟⲟⲩ ⲛⲁⲧⲧⲁⲕⲟ
ⲉⲧⲉ ⲙⲡⲟⲩⲥⲟⲧⲙⲉϥ ⲉⲛⲉϩ ϣⲁ
ⲧⲉⲛⲟⲩ ⲟⲩⲇⲉ ⲙⲡⲉϥⲟⲩⲱⲛϩ
ⲉⲃⲟⲗ ϩⲛ ⲛⲁⲓⲱⲛ ⲛⲧⲁⲩϣⲱⲡⲉ
ⲙⲛⲛⲥⲁ ⲛⲁⲓ ⲙⲛ ⲛⲉⲩⲕⲟⲥⲙⲟⲥ:
ⲁⲛⲟⲕ ⲛⲧⲁⲉⲓ3ⲉⲓ̅3 ⲉⲃⲟⲗ ϩⲓⲧⲛ ⲡⲁⲩ-
ⲧⲟⲅⲉⲛⲏⲥ ⲙⲛ ⲡⲉϩⲟⲩⲉⲓⲧ ⲛ-
ⲟⲩⲟⲉⲓⲛ ⲉⲧⲉ ⲙⲛ ⲁⲣⲏϫϥ: ϫⲉ
ⲉⲉⲓⲉⲙⲏⲛⲉⲩⲉ ⲛⲏⲧⲛ ⲛⲛⲕⲁ
ⲛⲓⲙ: ⲡⲁⲗⲓⲛ ⲛⲉϥⲙⲁⲑⲏⲧⲏⲥ
ⲡⲉϫⲁⲩ ϫⲉ ⲙⲁⲧⲁⲙⲟⲛ ϩⲛ ⲟⲩ-
ⲱⲛϩ ⲉⲃⲟⲗ ϫⲉ ⲡⲱⲥ ⲉⲃⲟⲗ ϩⲛ ⲛⲓ-
ⲁⲧⲟⲱⲛϩ ⲉⲃⲟⲗ ⲁϥⲉⲓ ⲉⲡⲉⲥⲏⲧ
ϩⲓⲧⲛ ⲡⲓⲁⲑⲁⲛⲁⲧⲟⲥ ⲉⲡⲕⲟⲥ-
ⲙⲟⲥ ⲉϣⲁϥⲙⲟⲩ ⲡⲉϫⲉ ⲡⲧⲉ-
ⲗⲓⲟⲥ ⲛⲥⲱⲧⲏⲣ: ϫⲉ ⲧϣⲏⲣⲉ ⲙ-
ⲡⲣⲱⲙⲉ ⲁϥϥⲓ ⲙⲛ ⲧⲥⲟϥⲓⲁ ⲧⲉϥ-
ⲥⲩⲛⲍⲩⲅⲟⲥ ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛ-
ⲟⲩⲛⲟϭ ⲛⲟⲩⲟⲉⲓⲛ ⲛϩⲟⲟⲩⲧ
ⲥϩⲓⲙⲉ: ⲡⲉϥⲣⲁⲛ ⲛϩⲟⲟⲩⲧ
ϣⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲡⲥⲱ-
ⲧⲏⲣ ⲡⲣⲉϥϫⲡⲉ ⲛⲕⲁ ⲛⲓⲙ: ⲡⲉϥ-
ⲣⲁⲛ ⲛⲥϩⲓⲙⲉ ⲡⲉ ⲡⲁⲛⲅⲉⲛⲉⲧⲓ-
ⲣⲁ ⲥⲟϥⲓⲁ ϣⲁⲣⲉϩⲟⲉⲓⲛ ⲙⲟⲩⲧⲉ
ⲉⲣⲟⲥ ϫⲉ ⲧⲡⲓⲥⲧⲓⲥ ⲛⲉⲧⲛⲏⲟⲩ
ⲧⲏⲣⲟⲩ ⲉϩⲟⲩⲛ ⲉⲡⲕⲟⲥⲙⲟⲥ ⲛ-
ⲑⲉ ⲛⲟⲩⲧⲗtⲗⲉ ⲉⲃⲟⲗ ϩⲙ ⲡⲟⲩⲟⲉⲓⲛ
ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧϥ ⲙⲡⲁⲓ ⲉⲩⲧⲛⲛⲟ-
ⲟⲩ ⲙⲙⲟⲟⲩ ⲉⲡⲕⲟⲥⲙⲟⲥ ⲙⲡⲡⲁⲛ-
ⲧⲟⲕⲣⲁⲧⲱⲣ: ϫⲉ ⲉⲩⲉϩⲁⲣⲏϩ ⲉⲣⲟⲟⲩ
ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧϥ: ⲁⲩⲱ ⲁⲡⲥⲱⲛϩ ⲛ-
ⲧⲉϥⲃϣⲉ ⲙⲟⲣϥ: ϩⲙ ⲡⲉⲧⲉϩⲛⲉⲥ:
ⲛⲧⲥⲟϥⲓⲁ ϫⲉ ⲉⲣⲉⲡϩⲱⲃ ⲛⲁⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲓ-
ⲧⲟⲟⲧϥ ⲙⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ ⲛⲧⲙⲛⲧ-
ϩⲏⲕⲉ ⲉⲧⲃⲉ ⲧⲉϥⲙⲛⲧϫⲁⲥⲓ ϩⲏⲧ
ⲙⲛ ⲧⲉϥⲙⲛⲧⲃⲗⲗⲉ: ⲙⲛ ⲧⲙⲛⲧⲁ-
ⲧⲥⲟⲟⲩⲛ ϫⲉ ⲁⲩt ⲣⲁⲛ ⲉⲣⲟϥ: ⲁⲛⲟⲕ
ⲇⲉ ⲛⲧⲁⲉⲓ3ⲉⲓ̅3 ⲉⲃⲟⲗ ϩⲛ ⲛⲧⲟⲡⲟⲥ ⲙ-
ⲡⲥⲁϩⲣⲉ: ϩⲙ ⲡⲉⲧⲉϩⲛⲉϥ ⲙⲡⲓⲛⲟϭ
ⲛⲟⲩⲟⲉⲓⲛ ⲛⲧⲁϩ3ⲉⲓ̅3 ⲉⲃⲟⲗ ϩⲙ ⲡⲥⲱⲛϩ
ⲉⲧⲙⲙⲁⲩ ⲁⲉⲓⲥⲱⲗⲡ ⲙϥⲱⲃ ⲛⲛ-
ⲥⲟⲟⲛⲉ ⲁⲉⲓⲧⲟⲩⲛⲟⲥϥ ϫⲉⲕⲁⲁⲥ ⲉϥ-
ⲛⲁt ⲕⲁⲣⲡⲟⲥ ⲉⲛⲁϣⲱϥ ⲉⲃⲟⲗ
ϩⲓⲧⲟⲟⲧ ⲛϭⲓ ⲡⲓⲧⲗtⲗⲉ ⲉⲧⲙⲙⲁⲩ
ⲡⲉⲛⲧⲁⲩⲧⲛⲛⲟⲟⲩϥ ϩⲓⲧⲛ ⲧⲥⲟϥⲓⲁ
ⲉϥⲉϫⲱⲕ ⲉⲃⲟⲗ ⲁⲩⲱ ⲛⲛⲉϥϣⲱⲱⲧ
ϭⲉ: ⲁⲗⲗⲁ ⲉⲩⲛⲁⲛⲟϩⲃϥ ⲉⲃⲟⲗ ϩⲓⲧⲟ-
ⲟⲧ ⲡⲛⲟϭ ⲛⲥⲱⲧⲏⲣ ϫⲉ ⲉⲣⲉⲡⲉϥ-
ⲉⲟⲟⲩ ⲛⲁⲟⲩⲱⲛϩ ⲉⲃⲟⲗ: ϫⲉⲕⲁⲁⲥ
ⲉⲩⲛⲁⲧⲙⲁⲉⲓⲉ ⲧⲕⲉⲥⲟϥⲓⲁ ⲉⲃⲟⲗ ϩⲙ
ⲡⲉϭⲣⲱϩ ⲉⲧⲙⲙⲁⲩ ϫⲉ ⲛⲛⲉⲛⲉⲥ-
ϣⲏⲣⲉ ϭⲉ ϣⲱⲡⲉ ⲛϣⲧⲁ ⲁⲗⲗⲁ
ⲉⲩⲛⲁt ⲙⲁⲧⲉ ϩⲛ ⲧⲉⲧⲓⲙⲏ ⲙⲛ
ⲟⲩⲉⲟⲟⲩ ⲛⲥⲉⲃⲱⲕ ⲉϩⲣⲁⲓ ϣⲁ ⲡⲉⲩ-
ⲉⲓⲱⲧ ⲛⲥⲉⲥⲟⲩⲛ ⲛϣⲁϫⲉ ⲙⲡⲟⲩ-
ⲟⲉⲓⲛ ⲙⲙⲛⲧϩⲟⲟⲩⲧ ⲛⲧⲱⲧⲛ ⲛ-
ⲇⲉ ⲛⲧⲁⲩⲧⲛⲛⲟⲟⲩ ⲧⲏⲟⲩⲧⲛ ϩⲓ-
ⲧⲙ ⲡϣⲏⲣⲉ ⲛⲧⲁⲩⲧⲛⲛⲟⲟⲩϥ:
ϫⲉ ⲉⲧⲉⲧⲛⲁϫⲓ ⲟⲩⲟⲉⲓⲛ ⲛⲧⲉⲧⲛ:-
ⲥⲁϩⲉ ⲧⲏⲛⲟⲩ ⲉⲃⲟⲗ ⲛⲧⲃϣⲉ ⲛ-
ⲛⲉⲭⲟⲩⲥⲓⲁ ⲁⲩⲱ ⲛⲥⲧⲙⲟⲩⲱⲛϩ
ϭⲉ ⲉⲧⲃⲉ ⲧⲏⲛⲟⲩ ⲛϭⲓ ⲧⲉⲧⲣⲓⲃⲏ
ⲉⲧϫⲁϩⲙ ⲧⲏ ⲉⲧⲉ ⲟⲩⲉⲃⲟⲗ ⲧⲉ
ϩⲙ ⲡⲉⲕⲣⲱⲙ: ⲉⲧϩⲁ ϩⲟⲧⲉ: ⲡⲉⲛ-
ⲧⲁϥⲉⲓ ⲉⲃⲟⲗ ϩⲙ ⲡⲥⲁⲣⲕⲓⲛⲟⲥ ⲙ-
ⲙⲟⲟⲩ ϩⲱⲙ: ⲉϩⲣⲁⲓ ⲉϫⲛ ⲧⲉⲩ-
ⲡⲣⲟⲛⲟⲓⲁ: ⲧⲟⲧⲉ ⲡⲉϫⲁϥ ⲛⲁϥ
ⲛϭⲓ ⲑⲱⲙⲁⲥ ϫⲉ ⲡϫⲟⲉⲓⲥ ⲡⲥⲱ-
ⲧⲏⲣ ⲛⲉⲧⲟⲩⲁⲧⲃ ⲉⲛⲡⲏⲟⲩⲉ ⲟⲩ-
ⲏⲣ ⲛⲉ: ⲛⲉⲩⲁⲓⲱⲛ: ⲡⲉϫⲉ ⲡⲧⲉ-
ⲗⲓⲟⲥ ⲛⲥⲱⲧⲏⲣ: ϫⲉ tⲉⲡⲁⲓⲛⲟⲩ
ⲙⲙⲱⲧⲛ ϫⲉ ⲧⲉⲧⲛϣⲓⲛⲉ ⲛⲥⲁ
ⲛⲓⲛⲟϭ ⲛⲁⲓⲱⲛ ϫⲉ ⲛⲉⲧⲛⲛⲟⲩ-
ⲛⲉ ⲉⲩϩⲛ ⲛⲓⲁⲡⲉⲣⲁⲛⲧⲟⲛ ⲛⲧⲉ-
ⲣⲟⲩⲱⲛϩ ⲇⲉ ⲛϭⲓ ⲛⲏ ⲛⲧⲁⲉⲓ-
ϣⲁϫⲉ ⲉⲣⲟⲟⲩ ⲛϣⲟⲣⲡ ⲁϥⲧⲥⲁⲛⲟ
ⲛⲥⲉ3ⲉⲓ̅3 ⲉⲩⲙⲛ̅ⲧⲟⲩⲁ: ϣⲁⲛⲙⲟⲩ-
ⲧⲉ ⲉⲣⲟⲟⲩ ϫⲉ ⲧⲉⲕⲕⲗⲏⲥⲓⲁ ⲛⲧⲉ
ⲧⲙⲉϩϣⲙⲟⲩⲛⲉ: ⲁⲥⲟⲩⲱⲛϩ ⲉ-
ⲃⲟⲗ ⲉⲩϩⲟⲟⲩⲧⲥϩⲓⲙⲉ ⲧⲉ: ⲁⲩt ⲣⲁⲛ
ⲉⲣⲟⲥ ⲉⲕ ⲙⲉⲣⲟⲥ ⲛϩⲟⲟⲩⲧ ⲁⲩⲱ
ⲉⲕ ⲙⲉⲣⲟⲥ ⲛⲥϩⲓⲙⲉ: ϥⲟⲟⲩⲧ ⲙⲉⲛ
ϣⲁⲩt ⲣⲛϥ ϫⲉ ⲧⲉⲕⲕⲗⲏⲥⲓⲁ: ⲧⲉ-
ⲥϩⲓⲙⲉ ⲇⲉ ϣⲁⲩt ⲣⲛⲥ ϫⲉ ⲍⲱⲏ
ϫⲉ ⲉϥⲛⲁⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϫⲉ ⲉⲃⲟⲗ
ϩⲓⲧⲛ ⲟⲩⲥϩⲓⲙⲉ ⲁⲡⲱⲛϩ ϣⲱⲡⲉ ⲛ-
ⲛⲓⲁⲓⲱⲛ ⲧⲏⲣⲟⲩ ⲣⲁⲛ ⲇⲉ ⲛⲓⲙ ⲁⲩ-
ϫⲓⲧⲟⲩ ϫⲓⲛ ⲛⲧⲁⲣⲝⲏ ⲉⲃⲟⲗ ⲅⲁⲣ ϩⲙ
ⲡⲉϥϫⲱⲛϥ ⲙⲛ ⲧⲉϥⲉⲛⲛⲟⲓⲁ ⲁⲩⲟⲩ-
ⲱⲛϩ ⲉⲃⲟⲗ ⲛϭⲓ ⲛϭⲟⲙ: ⲛϣⲟⲣⲡ ⲛⲁⲓ
ⲛⲧⲁⲩt ⲣⲁⲛ ⲉⲣⲟⲟⲩ ϫⲉ ⲛⲟⲩⲧⲉ:
ⲛⲛⲟⲩⲧⲉ ⲇⲉ ⲛⲛⲛⲟⲩⲧⲉ ⲉⲃⲟⲗ ϩⲛ ⲧⲉⲩ-
ⲙⲛⲧⲥⲁⲃⲉ ⲁⲩⲟⲩⲱⲛϩ ⲛϩⲉⲛⲛⲟⲩⲧⲉ
ⲉⲃⲟⲗ: ⲛⲛⲟⲩⲧⲉ ⲇⲉ ϩⲛ ⲧⲉⲩⲙⲛⲧⲥⲁⲃⲉ ⲁⲩⲟⲩⲱⲛϩ
ⲛϩⲉⲛϫⲟⲉⲓⲥ ⲉⲃⲟⲗ: ⲛϫⲟⲉⲓⲥ ⲇⲉ ⲛ-
ⲛϫⲟⲉⲓⲥ ⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲛ ⲛⲉⲩⲙⲉ
ⲟⲩⲉ ⲛϩⲉⲛϫⲟⲉⲓⲥ: ⲛϫⲟⲉⲓⲥ ⲇⲉ ϩⲛ
ⲧⲉⲩϭⲟⲙ ⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϩⲉⲛⲁⲣ-
ⲝⲁⲅⲅⲉⲗⲟⲥ: ⲛⲁⲣⲝⲁⲅⲉⲗⲟⲥ ⲉⲃⲟⲗ
ϩⲛ ⲛⲉⲩⲗⲟⲅⲟⲥ ⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛ-
ϩⲉⲛⲁⲅⲅⲉⲗⲟⲥ ⲉⲃⲟⲗ ϩⲛ ⲛⲁⲓ ⲁϩⲉⲛ-
ϩⲓⲇⲉⲁ ⲟⲩⲱⲛϩ ϩⲓ ⲥⲝⲏⲙⲁ ϩⲓ ⲙⲟⲣ-
ϥⲏ ϩⲓ ⲣⲁⲛ ⲉⲛⲓⲁⲓⲱⲛ ⲧⲏⲣⲟⲩ
ⲙⲛ ⲛⲉⲩⲕⲟⲥⲙⲟⲥ: ⲛⲁⲑⲁⲛⲁⲧⲟⲥ
ⲇⲉ ⲛⲧⲁⲉⲓϫⲟⲟⲩ ⲛϣⲟⲣⲡ ⲟⲩⲛ-
ⲧⲁⲩ ⲉⲭⲟⲩⲥⲓⲁ ⲧⲏⲣⲟⲩ ⲉⲃⲟⲗ ϩⲙ
ⲡⲓⲁⲑⲁⲛⲁⲧⲟⲥ ⲛⲣⲱⲙⲉ ⲡⲉⲧⲉ
ϣⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲧⲥⲓⲅⲏ ϫⲉ
ⲉⲃⲟⲗ ϩⲛ ⲟⲩⲉⲛⲑⲩⲙⲏⲥⲓⲥ ⲁϫⲛ
ϣⲁϫⲉ ⲁⲥϫⲱⲕ ⲉⲃⲟⲗ ⲛϭⲓ ⲧⲉⲥ-
ⲙⲛⲧⲛⲟϭ ⲧⲏⲣⲥ ⲛⲁϥⲑⲁⲣⲥⲓⲁ ⲉⲩ-
ⲛⲧⲁⲩ ⲅⲁⲣ ⲛⲧⲉⲭⲟⲩⲥⲓⲁ ⲁⲩⲧⲁⲙⲓⲟ
ⲛⲁⲩ ⲛⲟⲩⲛⲟϭ ⲛⲙⲛⲧⲣⲣⲟ ⲛϭⲓ
ⲡⲟⲩⲁ ⲡⲟⲩⲁ ⲙⲙⲟⲟⲩ ϩⲛ ⲧⲙⲉϩϣ-
ⲙⲟⲩⲛⲉ: ⲁⲩⲱ ϩⲉⲛⲑⲣⲟⲛⲟⲥ ⲙⲛ
ϩⲉⲛⲣⲡⲉ: ϩⲉⲛⲥⲧⲉⲣⲉⲱⲙⲁ ⲡⲣⲟⲥ
ⲛⲉⲩⲙⲛⲧⲛⲟϭ ⲛⲁⲓ ⲅⲁⲣ ⲧⲏⲣⲟⲩ
ⲁⲩϣⲱⲡⲉ ϩⲓⲧⲛ ⲡⲉⲧⲉϩⲛⲉ
ⲧⲙⲁⲁⲩ ⲙⲡⲧⲏⲣϥ: ⲧⲟⲧⲉ ⲛⲁ-
ⲡⲟⲥⲟⲧⲟⲗⲟⲥ ⲉⲧⲟⲩⲁⲁⲃ ⲡⲉϫⲁⲩ
ⲛⲁϥ ϫⲉ ⲡϫⲟⲉⲓⲥ ⲡⲥⲱⲧⲏⲣ:
ⲁϫⲓ ⲛⲉⲧϩⲛ ⲛⲓⲁⲓⲱⲛ ⲉⲣⲟⲛ ϫⲉ
ⲧⲁⲛⲁⲅⲕⲏ ⲛⲁⲛ ⲧⲉ ⲉⲧⲣⲉⲛϣⲓ-
ⲛⲉ ⲛⲥⲱⲟⲩ ⲡⲉϫⲉ ⲡⲧⲉⲗⲓⲟⲥ ⲛ-
ⲥⲱⲧⲏⲣ ϫⲉ ⲉϣϫⲉ ⲉⲧⲉⲧⲛϣⲓⲛⲉ
ⲛⲥⲁ ϩⲱⲃ ⲛⲓⲙ: tⲛⲁϫⲟⲟⲩ ⲉⲣⲱⲧⲛ̅
ⲁⲩⲧⲁⲙⲓⲟ ⲛⲁⲩ ⲛϩⲉⲛⲥⲧⲣⲁⲧⲓⲁ ⲛ-
ⲁⲅⲅⲉⲗⲟⲥ ϩⲉⲛⲧⲃⲁ ⲉⲙⲛⲧⲟⲩ ⲏⲡⲉ
ⲉⲩϣⲙϣⲉ ⲙⲛ ⲛⲉⲩⲉⲟⲟⲩ ⲁⲩⲧⲁ-
ⲙⲓⲟ ⲛϩⲉⲛⲡⲁⲣⲑⲉⲛⲟⲥ ⲙⲡⲛⲁ̅ ⲛ-
ⲟⲩⲟⲉⲓⲛ ⲛⲁⲧϣⲁϫⲉ ⲉⲣⲟⲟⲩ ⲛⲁⲧ-
ϣⲉⲓⲃⲉ ⲉⲙⲛ ϩⲓⲥⲉ ⲅⲁⲣ ⲙⲙⲁⲩ
ϩⲁⲧⲏⲟⲩ ⲁⲩⲱ ⲙⲛ ⲙⲛⲧⲁⲧϭⲟⲙ
ⲁⲗⲗⲁ ⲟⲩⲱϣ ⲡⲉ ⲁⲛⲁⲓⲱⲛ ϫⲱⲕ ⲉ-
ⲃⲟⲗ ⲛⲧⲉⲉⲓϩⲉ ϩⲛ ⲟⲩϭⲉⲡⲏ ⲙⲛ ⲙⲡⲉ
ⲙⲛ̅ ⲛⲉⲥⲧⲉⲣⲉⲱⲙⲁ ϩⲙ ⲡⲉⲟⲟⲩ
ⲙⲡⲁⲑⲁⲛⲁⲧⲟⲥ ⲛⲣⲱⲙⲉ: ⲙⲛ ⲧⲥⲟ-
ϥⲓⲁ ⲧⲉϥⲥⲩⲛⲍⲩⲅⲟⲥ ⲡⲙⲁ ⲛⲧⲁⲩϫⲓ
ⲥⲙⲟⲧ ⲙⲙⲁⲩ ⲛϭⲓ ⲁⲓⲱⲛ ⲛⲓⲙ ϩⲓ ⲕⲟ-
ⲥⲙⲟⲥ ⲙⲛ ⲛⲉⲛⲧⲁⲩϣⲱⲡⲉ ⲙⲛⲛ-
ⲥⲁ ⲛⲁⲓ ⲉⲃⲟⲗ ⲛϩⲏⲧϥ ⲉⲡⲉⲩⲧⲁⲙⲓⲟ
ⲛϩⲉⲛⲉⲓⲛⲉ ϩⲛ ⲙⲡⲉ ⲙⲡⲉⲝⲁⲟⲥ
ⲙⲛ ⲛⲉⲩⲕⲟⲥⲙⲟⲥ: ⲧⲉϥⲩⲥⲓⲥ ⲇⲉ
ⲧⲏⲣⲥ ϫⲓⲛ ⲙⲡⲟⲩⲱⲛϩ ⲙⲡⲉⲝⲁⲟⲥ
ⲉⲃⲟⲗ ϩⲙ ⲡⲟⲩⲟⲉⲓⲛ ⲉⲧⲣ ⲟⲩⲟⲉⲓⲛ ⲉ-
ⲧⲉ ⲙⲛⲧϥ ϩⲁⲉⲓⲃⲉⲥ ⲙⲛ ⲟⲩⲣⲁϣⲉ
ⲉⲛⲉⲩⲉϣ ϣⲁϫⲉ ⲉⲣⲟϥ ⲙⲛ ⲟⲩ-
ⲧⲉⲗⲏⲗ ⲛⲁⲧϫⲟⲟϥ ⲉⲩⲙⲏⲛ ⲉⲃⲟⲗ
ⲉⲩⲣⲟⲟⲩⲧ ⲉϩⲣⲁⲓ ⲉϫⲛ ⲡⲉⲩⲉⲟⲟⲩ
ⲛⲁⲧϣⲓⲃⲉ ⲙⲛ ⲧⲁⲛⲧⲡⲁⲩⲥⲓⲥ ⲛⲁ-
ⲧϣⲓⲧⲥ ⲧⲁⲓ ⲉⲧⲉ ⲛⲛⲉⲩⲉϣ ϣⲁ-
ϫⲉ ⲉⲣⲟⲥ ϩⲛ ⲛⲁⲓⲱⲛ ⲧⲏⲣⲟⲩ ⲛⲧⲁⲩ-
ϣⲱⲡⲉ ⲙⲛⲛⲥⲁ ⲛⲁⲓ ⲙⲛ ⲛⲉⲩ-
ϭⲟⲙ ⲧⲏⲣⲟⲩ: ⲛⲁⲓ ⲇⲉ ⲧⲏⲣⲟⲩ ⲛ-
ⲧⲁⲉⲓϫⲟⲟⲩ ⲉⲣⲱⲧⲛ ⲛϣⲟⲣⲡ ⲁⲉⲓ-
ϫⲟⲟⲩ ϣⲁⲛⲧⲉⲧⲛⲣ ⲟⲩⲟⲉⲓⲛ ϩⲙ
ⲡⲟⲩⲟⲉⲓⲛ ⲛϩⲟⲩⲟ ⲉⲛⲁⲓ: ⲡⲉϫⲁⲥ
ⲛⲁϥ ⲛϭⲓ ⲙⲁⲣⲓϩⲁⲙⲙⲏ ϫⲉ ⲡϫⲟ-
ⲉⲓⲥ ⲉⲧⲟⲩⲁⲁⲃ: ⲛⲉⲕⲙⲁⲑⲏⲧⲏⲥ ⲛ-
ⲧⲁⲩⲉⲓ ⲧⲱⲛ ⲏ= ⲉⲩⲛⲁ ⲉⲧⲱⲛ ⲏ= ⲉⲩ-
ⲛⲁⲣ ⲟⲩ ⲙⲡⲉⲉⲓⲙⲁ: ⲡⲉϫⲁϥ ⲛⲁⲩ
ⲛϭⲓ ⲡⲧⲉⲗⲓⲟⲥ ⲛⲥⲱⲧⲏⲣ: ϫⲉ tⲟⲩ-
ⲱϣ ⲉⲧⲣⲉⲧⲛⲉⲓⲙⲉ ϫⲉ ⲧⲥⲟϥⲓⲁ
ⲧⲙⲁⲁⲩ ⲙⲡⲧⲏⲣϥ: ⲁⲩⲱ ⲧⲥⲩⲛⲍⲩ-
ⲅⲟⲥ ⲁⲥⲣ ϩⲛⲁⲥ ϩⲓⲧⲟⲟⲧⲥ ⲙⲙⲓⲛ
ⲙⲙⲟⲥ ⲉⲧⲣⲉⲛⲁⲓ ϣⲱⲡⲉ ⲁϫⲙ
ⲡⲉⲥϩⲟⲟⲩⲧ ϩⲙ ⲡⲉⲧⲉϩⲛⲁϥ ⲇⲉ
ⲙⲡⲉⲓⲱⲧ ⲙⲡⲧⲏⲣϥ: ϫⲉ ⲉⲣⲉⲡⲉϥ-
ⲁⲅⲁⲑⲟⲛ ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛⲁⲧⲙⲉ
ⲟⲩⲉ ⲉⲣⲟϥ: ⲁϥⲧⲁⲙⲓⲟ ⲙⲡⲉⲉⲓⲕⲁ-
ⲧⲁⲡⲉⲧⲁⲥⲙⲁ ⲟⲩⲧⲱⲟⲩ ⲛⲛⲓⲁ-
ⲑⲁⲛⲁⲧⲟⲥ ⲁⲩⲱ ⲟⲩⲧⲱⲟⲩ ⲛⲛⲉ-
ⲛⲧⲁⲩϣⲱⲡⲉ ⲙⲛⲛⲥⲁ ⲛⲁⲓ
ϫⲉ ⲉⲣⲉⲡⲁⲕⲟⲗⲟⲩⲑⲟⲛ ⲁⲕⲟⲗⲟⲩⲑⲉⲓ
ⲉⲧⲙⲙⲁⲩ ⲙⲛ ⲡⲛⲓϥⲉ ⲛⲥⲉϣⲱ-
ⲡⲉ ⲙⲡⲉⲥⲛⲁⲩ ⲛⲟⲩⲁ ⲛⲑⲉ ⲟⲛ ϫⲓⲛ
ⲛϣⲟⲣⲡ ϫⲉ ⲉⲧⲉⲧⲛⲁt ⲕⲁⲣⲡⲟⲥ
ⲉⲛⲁϣⲱϥ ⲛⲧⲉⲧⲛⲃⲱⲕ ⲉϩⲣⲁⲓ ϣⲁ
ⲡⲉⲧϣⲟⲟⲡ ϫⲓⲛ ⲛϣⲟⲣⲡ ϩⲛ ⲟⲩ-
ⲣⲁϣⲉ ⲛⲁⲧϣⲁϫⲉ ⲉⲣⲟϥ ⲙⲛ ⲟⲩⲉⲟⲟⲩ
ⲙⲛ ⲟⲩⲧⲁⲉⲓⲟ ⲙⲛ ⲟⲩϩⲙⲟⲧ ⲛⲧⲉ
ⲡⲉⲓⲱⲧ ⲙⲡⲧⲏⲣϥ ⲡⲉⲧⲥⲟⲟⲩⲛ
ϭⲉ ⲙⲡⲉⲓⲱⲧ ϩⲛ ⲟⲩⲅⲛⲱⲥⲓⲥ ⲛⲕⲁ-
ⲑⲁⲣⲟⲛ ⲡⲁⲓ ϥⲛⲁⲝⲱⲣⲓ ⲉⲡⲓⲱⲧ
ⲛϥⲙⲧⲟⲛ ⲙⲙⲟϥ ϩⲙ ⲡⲁⲅⲉⲛⲛⲏ-
ⲧⲟⲥ ⲛⲉⲓⲱⲧ ⲡⲉⲧⲥⲟⲟⲩⲛ ⲇⲉ ⲙ-
ⲙⲟϥ ϩⲛ ⲟⲩϣⲱⲱⲧ ⲉϥⲛⲁⲝⲱ-
ⲣⲓ ⲉⲡϣⲱⲱⲧ ⲁⲩⲱ ⲧⲁⲛⲁⲡⲁⲩⲥⲓⲥ
ⲛⲧⲙⲉϩϣⲙⲟⲩⲛⲉ: ⲡⲉⲧⲥⲟⲟⲩⲛ
ⲇⲉ ⲙⲡⲉⲡⲛⲁ̅ ⲛⲁⲑⲁⲛⲁⲧⲟⲥ ⲛⲧⲉ
ⲡⲟⲩⲟⲉⲓⲛ ϩⲛ ⲧⲥⲓⲅⲏ ϩⲓⲧⲛ ⲧⲉⲛⲑⲩ-
ⲙⲏⲥⲓⲥ ⲙⲛ ⲧⲉⲩⲇⲟⲕⲓⲁ ϩⲛ ⲧⲙⲏⲉ
ⲙⲁⲣⲉϥⲉⲓⲛⲉ ⲛⲁⲓ ⲛϩⲉⲛⲥⲩⲙⲃⲟⲗⲟⲛ
ⲛⲧⲉ ⲡⲓⲁϩⲟⲣⲁⲧⲟⲛ ⲁⲩⲱ ⲉϥⲛⲁϣⲱ-
ⲡⲉ ⲛⲟⲩⲟⲉⲓⲛ ϩⲙ ⲡⲉⲡⲛⲁ̅ ⲛⲧⲥⲓⲅⲏ
ⲡⲉⲧⲥⲟⲟⲩⲛ ⲙⲡϣⲏⲣⲉ ⲙⲡⲣⲱ-
ⲙⲉ ϩⲛ ⲟⲩⲥⲟⲟⲩⲛ ⲙⲛ ⲟⲩⲁⲅⲁⲡⲏ
ⲙⲁⲣⲉϥⲉⲓⲛⲉ ⲛⲉ3ⲉⲓ̅3: ⲛⲟⲩⲥⲩⲙⲃⲟⲗⲟⲛ
ⲛⲛⲧⲉ ⲡϣⲏⲣⲉ ⲙⲡⲣⲱⲙⲉ ⲛϥⲝⲱ-
ⲣⲓ ⲉⲛⲙⲁ ⲙⲛ ⲛⲉⲧϩⲛ ⲧⲙⲉϩϣⲙⲟⲩ-
ⲛⲉ ⲉⲓⲥ ϩⲏⲏⲧⲉ ⲁⲉⲓⲟⲩⲱⲛϩ ⲛⲏⲧⲛ
ⲙⲡⲣⲉⲛ ⲙⲡⲓⲧⲉⲗⲓⲟⲥ ⲡⲟⲩⲱϣⲉ
ⲧⲏⲣϥ ⲛⲧⲙⲁⲁⲩ ⲛⲛⲁⲅⲅⲉⲗⲟⲥ ⲉⲧⲟⲩ-
ⲁⲁⲃ: ϫⲉ ⲉϥⲛⲁϫⲱⲕ ⲉⲃⲟⲗ ⲙⲡⲉ-
ⲉⲓⲙⲁ ⲛϭⲓ ⲡⲙⲏⲏϣⲉ ⲙⲙⲛⲧϩⲟ-
ⲟⲩⲧ ϫⲉ ⲉⲩⲉⲟⲩⲱⲛϩ ϩⲛ ⲛⲓⲁⲓⲱⲛ
ⲉⲃⲟⲗ ⲛϭⲓ ⲛⲓⲁⲡⲉⲣⲁⲛⲧⲟⲛ ⲁⲩⲱ
ⲛⲉⲛⲧⲁⲩϣⲱⲡⲉ ϩⲛ ⲧⲙⲛⲧⲣⲙⲙⲁⲟ
ⲛⲛⲁⲧϫⲓ ϭⲉϫⲙⲉ ⲛⲥⲱⲥ ⲛⲧⲉ ⲡⲛⲟϭ
ⲛⲁϩⲟⲣⲁⲧⲟⲛ ⲙⲡⲛⲁ̅ ϫⲉ ⲉⲩⲉϫⲓ
ⲧⲏⲣⲟⲩ ⲉⲃⲟⲗ ϩⲙ ⲡⲉϥⲁⲅⲁⲑⲟⲛ
ⲙⲛ ⲧⲙⲛⲧⲣⲙⲙⲁⲟ ⲛⲧⲉⲩⲁⲛⲁⲡⲁⲩ-
ⲥⲓⲥ ⲉⲧⲉ ⲙⲛ ⲙⲛⲧⲣⲣⲟ ϩⲓϫⲱⲥ: ⲁ-
ⲛⲟⲕ ⲛⲧⲁⲉⲓ3ⲉⲓ̅3 ⲉⲃⲟⲗ ϩⲙ ⲡϣⲟⲣⲡ ⲛ-
ⲧⲁⲩⲧⲛⲛⲟⲟⲩϥ: ϫⲉ ⲉⲉⲓⲛⲁⲟⲩⲱⲛϩ
ⲛⲏⲧⲛ ⲉⲃⲟⲗ ⲙⲡⲉⲧϣⲟⲟⲡ ϫⲛ ⲛ-
ϣⲟⲣⲡ ⲉⲧⲃⲉ ⲧⲙⲛⲧϫⲁⲥⲓϩⲏⲧ
ⲙⲡⲁⲣⲝⲓⲅⲉⲛⲉⲧⲱⲣ: ⲙⲛ ⲛⲉϥⲁⲅ-
ⲅⲉⲗⲟⲥ ϫⲉ ⲥⲉϫⲱ ⲙⲙⲟⲥ ⲉⲣⲟⲟⲩ
ϫⲉ ϩⲉⲛⲛⲟⲩⲧⲉ ⲛⲉ: ⲁⲛⲟⲕ ⲇⲉ
ⲛⲧⲁⲉⲓ3ⲉⲓ̅3: ⲉⲥⲁϩⲱⲟⲩ ⲛⲧⲉⲩⲙⲛⲧ-
ⲃⲗⲗⲉ: ϫⲉ ⲉⲉⲓⲛⲁϫⲱ ⲛⲟⲩⲟⲛ ⲛⲓⲙ
ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧϩⲓϫⲙ ⲡⲧⲏⲣϥ:
ⲛⲧⲱⲧⲛ ϭⲉ ϩⲱⲙ ⲉϩⲣⲁⲓ ⲉϫⲛ ⲛⲉⲩ
ⲙϩⲁⲟⲩ ⲧⲉⲩⲡⲣⲟⲛⲟⲓⲁ ⲙⲁⲑⲃ
ⲉⲓⲟⲥ ⲁⲩⲱ ⲡⲉⲩⲛⲁϩⲃ ⲟⲩⲟϭⲡϥ:
ⲁⲩⲱ ⲡⲱⲓ ⲙⲁⲧⲟⲩⲛⲟⲥϥ ⲁⲉⲓt
ⲛⲏⲧⲛ ⲛⲧⲉⲭⲟⲩⲥⲓⲁ ⲛⲛⲕⲁ ⲛⲓⲙ:
ϩⲱⲥ ϣⲏⲣⲉ ⲛⲧⲉ ⲡⲟⲩⲟⲉⲓⲛ ϫⲉ ⲉⲧⲉ
ⲧⲛⲁϩⲱⲙ ⲉϩⲣⲁⲓ ⲉϫⲛ ⲧⲉⲩϭⲟⲙ: ϩⲁ
ⲛⲉⲧⲛⲟⲩⲉⲣⲏⲧⲉ: ⲛⲁⲓ ⲛⲉ ⲛⲧⲁϥ
ϫⲟⲟⲩ ⲛϭⲓ ⲡⲙⲁⲕⲁⲣⲓⲟⲥ ⲛⲥⲱⲧⲏⲣ:
ⲁϥⲣ ⲁⲧⲟⲩⲱⲛϩ ⲛⲥⲁ ⲛⲃⲟⲗ ⲛⲁⲩ: ⲧⲟⲧⲉ
ⲙⲙⲁⲑⲏⲧⲏⲥ ⲧⲏⲣⲟⲩ ⲁⲩϣⲱⲡⲉ ϩⲛ ⲟⲩ
ⲛⲟϭ ⲛⲧⲉⲗⲏⲗ ⲛⲁⲧϣⲁϫⲉ ⲉⲣⲟϥ ϩⲙ
ⲡⲉⲡⲛⲁ̅ ϫⲓⲛ ⲡⲉϩⲟⲟⲩ ⲉⲧⲙⲙⲁⲩ
ⲁⲛⲉϥⲙⲁⲑⲏⲧⲏⲥ ⲁⲣⲝⲉⲥⲑⲁⲓ ⲉⲧⲁϣⲉ
ⲟⲉⲓϣ ⲙⲡⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ ⲙⲡⲛⲟⲩ
ⲧⲉ ⲡⲉⲡⲛⲁ̅ ⲛⲁϥⲑⲁⲣⲧⲟⲛ ⲛϣⲁ
ⲉⲛⲉϩ ϩⲁⲙⲏⲛ:
ⲧⲥⲟϥⲓⲁ ⲛⲓⲏⲥ̅
Source Colophon
Sahidic Coptic source text transcribed by Milan Konvicka / Marcion Project (GPL v2) from Nag Hammadi codex photographs and critical editions. Codex III, pages 90–119. Pages 109–110 and 115–116 are missing from the manuscript.
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