Nag Hammadi Library, Codex IV, Text 1

The secret teaching of the Saviour to John son of Zebedee — the extended revelation of the invisible Spirit, the birth of Barbelo, the error of Sophia, the tyranny of the Demiurge, the creation and liberation of humanity.

The teaching of the Saviour, and the revelation of the mysteries, and the things hidden in silence, all those things which he taught to John his disciple.

It happened one day when John the brother of James — who are the sons of Zebedee — went up to the temple: a Pharisee named Arimanios came near to him and said to him: Where is your teacher, the one whom you followed?

He said to him: He has returned to the place from which he came.

The Pharisee said to him: This Nazarene deceived you with deception. He filled your ears with lies. He closed your hearts and turned you away from the traditions of your fathers.

When I, John, heard these things, I turned away from the temple toward a mountain, a deserted place. And I was grieved greatly in my heart, saying: How was the Saviour chosen? And why was he sent into the world by his Father? And who is his Father who sent him? And to what manner of aeon shall we go? For what did he mean when he said to us: This aeon to which you will go is modelled on the imperishable aeon — but he did not teach us what manner of thing that one is.

In that moment, the heavens opened. And all creation that is below the heaven shone. And the world was shaken. I was afraid, and behold — I saw in the light a child standing before me. As I looked at him he became like an old man. And he changed his form, becoming like a servant. It was not a plurality before me, but there was a likeness with many forms in the light. And the forms appeared through each other. And the likeness had three forms.

He said to me: John, John — why do you doubt? And why are you afraid? You are not unfamiliar with this likeness. Do not be faint-hearted. 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 is undefiled and unpolluted.

Now I have come to teach you what is, and what was, and what will come to be — so that you may understand what is invisible and what is visible; and to teach you about the unwavering generation of the perfect Human. Now lift up your face and come, and hear. And the things which you hear, write them down. And give them in secret to your companions in spirit. For this is the mystery of the unwavering generation.

The Invisible Spirit

The Oneness is a sovereignty over which nothing rules. It is the God and Father of the All. The invisible one who is above the All, the one who is imperishability, existing as pure light into which no eye can look.

This is the invisible Spirit. One should not think of it as a god, or something like that. For it is more than a god, since there is nothing above it and no one who rules over it. It does not exist in anything inferior to it, since everything exists within it alone. It is eternal, since it does not need anything. For it is total perfection. It did not lack anything, that it might be completed by 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 no one before it to measure it. It is invisible, since no one has seen it. It is eternal, existing eternally. It is unutterable, since no one was able to comprehend it to utter it. It is unnameable, since there is no one before it to give it a name.

It is the immeasurable light, the pure, holy, immaculate one. It is unutterable, being perfect in imperishability. Not in perfection, nor in blessedness, nor in divinity — but far superior to these. It is neither corporeal nor incorporeal. It is neither large nor small. It is impossible to say: How great is it? Or: What is its nature? — for no one can understand it.

It is not among the things that exist, but far superior to them — not as being superior, but in itself. It does not participate in the aeons, nor in time. For what participates in an aeon was prepared beforehand. Time was not apportioned to it, since it receives nothing from another — for whatever is received is borrowed. The one who is first does not need anything from another that it should receive.

It gazes upon itself alone in its light. For the greatness of this one surpasses measure. It is the immeasurable and eternal light-giver. It is the perfect, immaculate, unchanging one. The one whom no mind can comprehend. It thinks of itself in its own light.

Barbelo

The incommensurable greatness gazes upon itself in its light and it surrounds it. The spring of the water of life comes from the invisible, pure, immeasurable Spirit. And his Thought performed a deed. And she came forth — she who had appeared before him in the radiance of his light. This is the first Power who came into being before them all. She who came forth from his mind — the Forethought of the All. Her light shines like his light. She is the perfect Power, the image of the invisible, virginal Spirit who is perfect.

…

She is the first Thought, his image. She became the Mother-Womb of everything, 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, the eternal aeon among the invisible ones, and the first to come forth.

She, Barbelo, asked the invisible, virginal Spirit to give her foreknowledge. And the Spirit consented. When the Spirit consented, Foreknowledge came forth and stood with Pronoia — the one that came from the Thought of the invisible, virginal Spirit — glorifying him and his perfect Power, Barbelo. For it was because of her that she came into being.

And again she asked to be given Imperishability. And the Spirit consented. And when the Spirit consented, Imperishability came forth and stood with Forethought. They glorified the invisible one and Barbelo — the one because of whom they came into being.

And she asked to be given Truth. And the Spirit consented. Truth came forth. And they stood and glorified the invisible, excellent Spirit and his Barbelo — the one because of whom they came into being.

This is the Pentad of the Aeons of the Father, which is the first Human — the image of the invisible Spirit. This is Forethought, which is Barbelo, and the Thought, and the Foreknowledge, and the Imperishability, and the eternal Life, and the Truth. This is the androgynous Pentad of the Aeons, which is the Decad of the Aeons, which is the Father.

The Autogenes

And the Father looked into Barbelo with the pure light that surrounds the invisible Spirit and his radiance. And she conceived from him. He begot a spark of light in a light of blessed likeness, but it was not equal to his greatness. This was the only-begotten of the Mother-Father who had come forth — the only begetting of the Father, the pure light.

And the invisible, virginal Spirit rejoiced over the light that came into being, the one that first appeared through the first Power of his Forethought, which is Barbelo. And he anointed it with his Christhood until it became perfect, not lacking in Christhood — for he had anointed it with the Christhood of the invisible Spirit.

And it stood before him while he poured it upon him. And immediately, when it had received from the Spirit, it glorified the holy Spirit and the perfect Forethought — the one through whom it had come forth. And it asked to be given a fellow-worker, which is Mind. And the Spirit consented. And when the invisible Spirit consented, Mind came forth and stood with Christ, glorifying him and Barbelo.

All these came into being in silence. And Mind wished to perform a deed through the Word of the invisible Spirit. And his Will became a deed, and it came forth — Mind appeared — and the light glorified it. And the Word followed the Will. For because of the Word, Christ the divine Autogenes created everything. And eternal Life with his Will, and Mind with Foreknowledge — they stood and glorified the invisible Spirit and Barbelo, for because of her they came into being.

And the holy Spirit completed the divine Autogenes, his Son, together with Barbelo — so that he might stand before the great and invisible, virginal Spirit. The divine Autogenes, the Christ, whom the Spirit had honoured with a great voice — he came forth through the Forethought. And the invisible, virginal Spirit set the divine Autogenes of truth over everything. And he subjected to him all authority, and the truth that is within him, so that he should know the All — the one who has been called by a name surpassing every name. For that name will be spoken to those who are worthy of it.

The Four Luminaries

From the light, which is the Christ, and Imperishability, through the gift of the Spirit — the four great luminaries came forth from the divine Autogenes. He looked, that they might stand before him.

The first luminary is Harmozel, who was set over the first aeon. With him are three aeons: Grace, Truth, and Form.

The second luminary is Oroiael, who was set over the second aeon. With him are three aeons: Epinoia, Perception, and Memory.

The third luminary is Daveithai, who was set over the third aeon. With him are three aeons: Understanding, Love, and Idea.

The fourth luminary is Eleleth, who was set over the fourth aeon. With him are three aeons: Perfection, Peace, and Sophia.

These are the four luminaries that stand before the divine Autogenes.

The Fall of Sophia

And the invisible Spirit set an invisible Power of the intellectual, invincible kind over them all. And he spoke and glorified and blessed the invisible Spirit, saying: Because of you the All came into being, and to you the All will return. And I …

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… from her, and without the consent of the invisible Spirit, and without the knowledge of her consort. And Forethought wished to reveal an image through herself, without the will of the Spirit — and her consort had not consented …

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… to look at it. For she had produced it in ignorance. And she turned it with a cloud of light and set a throne in the middle of the cloud, so that no one might see it except the holy Spirit …

The Demiurge

… and the generations of humanity call him the Sun. He is Abel. The eighth is Abrisene. The ninth is Yobel. The tenth is Armoupieel. The eleventh …

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… from his mother. For he is a darkness of ignorance. And when the light mixed with the darkness, it caused the darkness to shine. But when the darkness mixed with the light, it darkened the light. And it became neither light nor darkness, but it became weak.

Now the ruler who is weak has three names. The first name is Yaltabaoth. The second is Saklas. The third is Samael. And he is impious in his madness that dwells within him. For he said: I am God, and there is no other God besides me — being ignorant …

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… The fourth is Yao, having a serpent's face with seven heads. The fifth is Sabaoth, having a serpent's face. The sixth is Adonin, having an ape's face. The seventh is Sabbede, having a face of fire that shines. This is the Hebdomad of the Sabbaton.

Yaltabaoth had a multitude of faces besides all these, so that he might show whichever face he wished — being among the seraphim. He distributed his fire among them. Because of the power of the glory of the light of his mother, he became lord over them. For this reason he called himself God. But he did not agree with the place from which he had come.

And he mixed the seven Powers in his thought. And when he spoke, they came into being. And he named each Power. He began at the top. The first is Christhood, with the first, Athoth. The second is Pronoia, with the second, Eloaio. The third is Divinity, with Astraphaio. The fourth is Lordship, with Yao. The fifth is Kingship, with Sabaoth. The sixth is Envy, with Adonein. The seventh is Understanding, with Sabbateon.

These have a firmament corresponding to the heavenly aeons. These were given names by the glory of heaven, for the destruction of the Powers. But the names given to them by their originator were powerful names. But the names given from heaven …

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… He arranged them according to the pattern of the first aeons that had come into being, so that he might create them in the likeness of the imperishable ones — not because he had seen the imperishable ones, but the power within him, which he had taken from his mother, produced in him the pattern of the cosmic order.

And seeing the creation that surrounds him, and the multitude of angels around him — those who had come into being from him — he said to them: I am a jealous God, and there is no other God besides me. But by announcing this, he indicated to the angels who were with him that another God does exist. For if there were no other one, of whom would he be jealous?

The Repentance of Sophia

Then the Mother began to move about. She understood the deficiency when the radiance of her light diminished. And she grew dark, because her consort had not consented with her.

And I said: Lord, what does she mean by “moved about”?

He smiled and said: Do not think it is as Moses wrote — above the waters. No — when she saw the wickedness that had come to pass, and the theft that her son had committed, she repented. And a forgetfulness came upon her in the darkness of ignorance. And she began to be ashamed of her boldness. Yet she did not dare to return, but she was moving about. And the movement is the going about.

The Arrogant One took a power from his mother. For he was ignorant, thinking that there existed no one except his mother alone. Seeing the multitude of the angels he had created, he exalted himself above them.

But the Mother, when she understood the covering of the darkness — that it did not come into being in perfection — she understood that her consort had not consented with her. She repented with great weeping. And the whole Fullness of the invisible, virginal Spirit heard the supplication of her repentance. They brought a blessing down upon her — the whole Fullness of the invisible, virginal Spirit — and the holy Spirit poured over her from the whole Fullness.

For her consort had not come to her, but he came to her through the Fullness, so that he might restore her deficiency. And she was taken up — not to her own aeon, but above her son — so that she should be in the ninth heaven until she has restored her deficiency.

The Creation of Humanity

And a voice came from the height of the aeons: The Human exists, and the Child of the Human.

The First Archon, Yaltabaoth, heard it. He thought the voice came from his mother. He did not understand where it came from. And the holy Mother-Father taught them — the perfect Forethought, the image of the invisible one, who is the Father of the All, through whom the first Human appeared in the form of a man.

He revealed his likeness. And the whole aeon of the First Archon trembled, and the foundations of the abyss moved. And the waters that are above matter were illuminated by the appearance of his image, which had been revealed. And from the light, all the authorities and the First Archon saw the lower part that was illuminated. And by the light, they saw in the water the form of the image.

And he said to the authorities who were with him: Come, let us create a human being according to the image of God and according to our likeness, so that his image may become a light for us.

And they created by means of their respective powers, according to the marks that had been given. And each of the authorities contributed a mark to the form of the image that he had seen — the psychical one. He fashioned a being according to the likeness of the first, perfect Human. And they said: Let us call him Adam, so that his name may become a power of light for us.

The Body of Adam

And the Powers began. The first is Christhood — she created a soul of bone. The second is Pronoia — she created a soul of sinew. The third is Divinity — she created a soul of flesh. The fourth is Lordship — she created a soul of marrow. The fifth is Kingship — she created a soul of blood. The sixth is Envy — she created a soul of skin. The seventh is Understanding — she created a soul of hair.

And the multitude of angels attended to him. They received from the Powers the seven substances of the psychical body, to create the harmonious joining of the limbs, the proper joining of each of the parts, the arrangement of each of the members.

The first began to create the head: Eteraphaope Abron. Meniggesstroth created the brain. Asterechme the right eye. Thaspomocha the left eye. Ieronumos the right ear. Bissoum the left ear. Akioreim the nose. Banen Ephroum the lips. Amen the teeth. Ibikan the molars. Basiliademe the tonsils. Achcha the uvula. Adaban the neck. Chaaman the vertebrae. Dearcho the throat. Tebar the right shoulder. … the left shoulder. Mniarkon the right elbow. … the left elbow. Abitrion the right upper arm. Euanthen the left upper arm. Krus the right hand. Beluai the left hand. Treneu the fingers of the right hand. Balbel the fingers of the left hand. Kriman the nails of the hands. Astrops the right kneecap. Barroph the left kneecap. Baoum the right shin. Adarim the left shin. Areche the stomach. Phthaue the heart. Senaphim Hypokhondrios. Arachethopi the right side of the chest. Abedo the left side of the chest. Barias the right hip. Phnouth the left hip. Abenlenarchei the marrow. Chnoumenorin the bones. Gesole the stomach. Agromauma the heart. Bano the lung. Sostrapal the liver. Anesimalar the spleen. Thopithro the intestines. Biblo the kidneys. Roeror the sinews. Taphreo the spine of the body. Ipouspoboba the veins. Bineborin the arteries.

And those who were set over all of these are seven: Athoth, Armas, Kalila, Yabel, Sabaoth, Cain, Abel.

And those working in the limbs: in the head, Diolimodraza. The neck, Yammeax. The right shoulder, Yakouib. The left shoulder, Ouerton. The right hand, Oudidi. The left hand, Arbao. The fingers of the right hand, Lampno. The fingers of the left hand, Leekaphar. The right kneecap, Barbar. The left kneecap, Imae. The right breast, Pisandriaptes. The right shin, Koade. The left shin, Odeor. The right side of the chest, Asphixix. The left side of the chest, Synogchouta. The belly, Arouph. The womb, Sabalo. The right thigh, Charcharb. The left thigh, Chthaon. All the genitalia, Bathinoth. The right leg, Choux. The left leg, Charcha. The right shin, Aroer. The left shin, Toechtha. The right knee, Aol. The left knee, Charaner. The right foot, Bastan. The toes, Archendekhtha. The left foot, Marephnounth. Its toes, Abrana.

Seven had power over all of these: Michael, Ouriel, Asmenedas, Saphasatoel, Aarmouriam, Richram, Amiorps.

And those over the senses: Archendekta. And the one over perception, Deitharbathas. And the one over imagination, Oummaa. And the one over the arrangement, Aachiaram. And the one over all impulse, Riaramnacho. The source of these …

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The Passions and the Demons

… over the pleasure, Oroorthothos. The one who is lord over desire, Erimakho. The one who is lord over grief, Nenentophni. The one who is lord over fear, Blaomen. Their mother of all of them, Esthensis Oukh Epiptoe.

From the four demons, passions came into being. From grief: envy, jealousy, distress, trouble, pain, callousness, anxiety, mourning, and the rest. From pleasure: much evil, and empty pride, and similar things. From desire: anger, wrath, and bitterness, and bitter lust, and greed, and similar things. From fear: dread, fawning, agony, and shame.

All of these are like the useful and the evil. But the insight into their true nature is Anaro …

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… others, over the remaining passions, which I did not tell you. But if you wish to know them, it is written in the Book of Zoroaster.

The Ensoulment of Adam

All these angels and demons worked until they had fashioned the psychical body. And their creation was completely inactive and motionless for a long time.

And the Mother wished to retrieve the power she had given to the First Archon. She petitioned the Mother-Father of the All, the one of great mercy. He sent, by means of the holy decree, the five Luminaries down to the place of the angels of the First Archon. They advised him, that they should bring forth the power of the Mother.

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… according to the likeness of the one that exists from the beginning, he moved. And he gained power. And the body was luminous. And in that moment the rest of the Powers grew jealous — for he had come into being from all of them, and they had given their power to the human. And his understanding was greater than those who had made him, and greater than the First Archon.

And when they understood that he was luminous, and that he thought more clearly than they, and was free from evil — they seized him and cast him down to the lowest region of all matter.

But the blessed one, the Mother-Father, the merciful and compassionate one, had pity upon the power of the Mother that had been brought forth from the First Archon. And again — they will have power …

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… within him, which they called Life. She ministers to all of creation — she labours with it, she guides it to its Fullness, and she teaches it the descent of the seed, teaching it the way of ascent — the way from which it came down.

And the Epinoia of the light was hidden in Adam, so that the Archons would not recognise the Epinoia — a correction of the deficiency of the Mother. And …

The Garden and the Trees

And the human appeared because of the shadow of the light that is within him. And his thought was exalted above those who had made him. And when they looked up, they saw that his thought was exalted. And they made a plan with the whole angelic and archontic host …

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… so that they might fashion again, from earth and water and fire and the spirit from matter — which is the ignorance of darkness and desire — and their counterfeit spirit. This is the tomb of the refashioning of the body, which they put upon the human: the bond of forgetfulness. And he became a mortal human …

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… They brought him and placed him in Paradise. And they said to him: Eat — that is, at your leisure. For indeed their luxury is bitter, and their beauty is depraved. Their luxury is deception, and their trees are godlessness. Their fruit is a poison without cure, and their promise is death.

But the tree of their life they had placed in the middle of Paradise. I will teach you the mystery of their life — the plan they made together, the likeness of their spirit. Its root is bitter. Its branches are death. Its shade is hatred. Deception dwells in its leaves. Its blossom is the ointment of wickedness. Its fruit is death. Its seed is desire. It blossoms in darkness. Those who taste it — their dwelling-place is Hades. And the darkness is their resting-place.

But the one they call the Tree of Knowledge of Good and Evil — this is the Epinoia of the light. They stood in its presence, commanding him not to eat — that is, not to listen to her — for the commandment was directed against her …

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… It was not a snake who taught Adam to eat. The Saviour answered and said: The snake taught them to eat from wickedness of begetting, and desire of destruction, so that Adam would be useful to him. And he understood that Adam was disobedient to him, because the light of Epinoia that was within him was correcting him in his thought — more than the First Archon.

And he wished to bring the power out that he had given to him. So he brought a forgetfulness upon Adam.

The Creation of Eve

And I said to the Saviour: What is the forgetfulness?

He said: It is not as Moses wrote — he made him fall asleep. No — but in his senses. For indeed he said through the prophet: I will make their hearts heavy, so that they may neither pay attention nor see.

Then the Epinoia of the light hid herself in him. And the First Archon wished to bring her …

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… the darkness — he did not overpower her. And he brought forth a portion of his power from him, and he made another fashioning in the form of a woman, according to the likeness of the Epinoia which had appeared to him. And he brought the portion that he had taken from the power of the human into the female creature. And it was not as Moses said: his rib.

And he saw the woman beside him. In that moment, the luminous Epinoia appeared. She raised the covering from over his mind. And he was sober from the drunkenness of darkness. And he recognised his counterpart. And he said: This now is bone of my bones, and flesh of my flesh. For this reason a man will leave his father and his mother, and he will cling to his wife, and the two will become one flesh. For they will send his consort to him, and he will leave his father and his mother …

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… so that she might restore her deficiency. For this reason she was called Life — that is, the mother of the living. Through the Forethought of the sovereignty of heaven … and through her they tasted the perfect knowledge.

I appeared in the likeness of an eagle upon the Tree of Knowledge — which is the Epinoia from the Forethought of the pure light — so that I might teach them and awaken them out of the depth of sleep. For they were both in a fallen state, and they recognised their nakedness.

The Epinoia appeared to them as a light, awakening their thought. When Yaltabaoth understood that they had withdrawn from him, he cursed his earth. He found the woman preparing herself for her husband. He was lord over her, not knowing the mystery that had come into being through the holy decree. And they were afraid to blame him. And he showed his angels his ignorance that is within him.

And he cast them out of Paradise. And he clothed them with a thick darkness.

Cain, Abel, and Seth

And the First Archon saw the virgin who stood beside Adam. And the luminous Epinoia of Life appeared within her. And Yaltabaoth was filled with ignorance. And when the Forethought of the All perceived this, she sent angels, and they snatched Life from Eve.

And the First Archon defiled her. And he begot from her two sons: the first and the second — Eloim and Yaue. Eloim has a bear's face. Yaue has a cat's face. The one is righteous. The other is unrighteous. Yaue is righteous. Eloim is unrighteous. Yaue he set over fire and wind. Eloim he set over water and earth. These he called by the names Cain and Abel, with his cunning.

From then until now, sexual intercourse continued through the First Archon. And he sowed a seed of desire in Adam. He raised up through intercourse the likeness of bodies. And he supplied them from his counterfeit spirit. And the two Archons he set over principalities, to rule over the tomb.

And when Adam recognised the likeness of his own foreknowledge, he begot the likeness of the Child of the Human. He called him Seth — according to the way of the generation in the heavenly aeons. Likewise the Mother sent down her spirit, the image of herself and a counterpart of those who are in the Fullness — for she was going to prepare a dwelling for the aeons that would come down.

And he made them drink water of forgetfulness from the First Archon, so that they should not know themselves as being from another place. Thus the seed remained for a time, serving — so that when the Spirit comes down from the holy aeons, it might raise up and heal the seed from the deficiency, so that the whole Fullness might become holy and without deficiency.

The Fate of Souls

And I said to the Saviour: Lord, will all the souls then be saved into the pure light?

He answered and said to me: Great things have been raised up in your mind. For it is difficult to reveal them to any others, except those who are from the unwavering generation. Those upon whom the Spirit of Life will come down and unite with the Power — they will be saved and become perfect. And they will become worthy of greatness. And they will be purified in that place from all evil and the concerns of wickedness. For they are not attracted to anything except the imperishability alone — attending to it from this point, without anger or envy or jealousy or desire, and the greed for everything. They are not detained by anything except the condition of being in the flesh alone — which they bear while looking for the time when they will be met by the receivers. Such people are worthy of the imperishable, eternal life and the calling. For they endure everything and bear everything, so that they might complete the contest and inherit eternal life.

I said to him: Lord, will the souls of those who did not do these works — the ones upon whom the Power and the Spirit of Life came down — will they be rejected?

He answered and said to me: If the Spirit comes down upon them, by all means they will be saved and they will be transformed. For the power will come down upon every human being — for without it, no one can stand. After they are born, then, when the Spirit of Life increases and the Power comes and strengthens that soul, no one can lead it astray with the works of evil. But those upon whom the counterfeit spirit descends — it drags them away and they go astray.

And I said: Lord, where will the souls of these go when they depart their flesh?

He smiled and said to me: The soul in which the Power will become stronger than the counterfeit spirit — for this one is strong. And it flees from evil. And through the care of the Incorruptible, it is saved. And it is taken up to the rest of the aeons.

And I said: Lord, and those who have not known whose they are — where will their souls go?

And he said to me: In those, the counterfeit spirit has grown strong. When they go astray, it weighs down the soul, and it draws it to the works of evil, and it casts it down into forgetfulness. And after it comes forth, it is handed over to the authorities who had come into being through the Archon. And they bind it with chains and cast it into the destruction. And they surround it until it returns again in the forgetfulness. And it does not find knowledge. And this is the way in which it shall be completed — it shall be saved.

And I said: Lord, how does the soul shrink back and return into the nature of the mother, or into the Human?

Then he rejoiced when I asked him about this. And he said to me: Truly you are blessed, since you have understood. That soul is made to follow another in whom the Spirit of Life is. It is saved through that one. It is not cast again into another flesh.

And I said: Lord, those who knew and turned aside — where will their souls go?

He said to me: The place where the angels of poverty will go, they will be taken there — the place where there is no repentance. And they will be guarded for the day on which those who have blasphemed against the holy Spirit will be tormented and punished with an eternal punishment.

The Pronoia Hymn

And I said: Lord, where did the counterfeit spirit come from?

Then he said to me: The Mother-Father who is rich in mercy, the holy Spirit in every way, the compassionate one who suffers with you — that is, the Epinoia of the Forethought of the light — he raised up the seed of the perfect generation and its thought and the eternal light of the Human.

When the First Archon knew that they are exalted above him in the height of their thought, he wished to seize their thought — being ignorant that they surpass him in thought, and that he will not be able to seize them. He made a plan with his authorities — who are his Powers. And they committed adultery with Sophia together. And through them was begotten bitter Fate — the last of the changeable bonds. And it is of a sort that is interchangeable. And it is harder and stronger than she with whom the gods united, and the angels, and the demons, and all the generations until this day.

For from that Fate came forth every sin, and injustice, and blasphemy, and the chain of forgetfulness, and ignorance, and every severe command, and weighty sins, and great fears. And thus the whole creation was made blind, so that they might not know the God who is above them all. And because of the chain of forgetfulness, their sins were hidden. For they were bound with measures and times and seasons — Fate being lord over everything.

And he regretted everything that had come into being through him. Again he planned to bring a flood upon the creation of humanity. But the greatness of the light of the Forethought taught Noah. And he preached to all the seed — that is, the children of humanity. But those who were strangers to him did not listen to him. Not as Moses said — they hid themselves in an ark. But they hid themselves in a place. They sheltered themselves in a cloud of light. And he recognised his authority. And she who belongs to the light was with him, having shone upon them — for he had brought darkness upon the whole earth.

And he made a plan with his Powers. He sent his angels to the daughters of humanity, that they might take some of them and raise up seed for their delight. And at first they did not succeed. And when they had no success, they gathered together again and they made a plan together. They created a counterfeit spirit in the likeness of the Spirit who had come down — so as through it to pollute the souls. And the angels changed themselves into the likeness of their husbands, filling them with the spirit of darkness that they had mixed for them, and with evil.

They brought gold and silver and gifts and copper and iron and metal, and all kinds of things. And they led the people who had followed them into great troubles. They grew old without having enjoyment. They died not having found truth and without knowing the God of truth. And thus the whole creation was enslaved forever — from the foundation of the world until now.

And they took wives and begot children out of the darkness according to the likeness of their spirit. And they closed their hearts, and they hardened themselves with the hardness of the counterfeit spirit, until now.

I, therefore — the perfect Forethought of the All — changed myself into my seed. For I was first, walking in every path. For I am the richness of the light.

I am the remembrance of the Fullness. And walking in the great darkness, I persevered until I entered into the middle of the prison. And the foundations of chaos shook. And I hid myself from them because of their evil. And they did not recognise me.

Again I returned a second time. And I walked about. I came forth from those who belong to the light — for I am the remembrance of Forethought. I entered the middle of darkness and the inner part of Hades, seeking my purpose. And the foundations of chaos shook, as though to fall down upon those in chaos and destroy them. And again I fled up to my luminous root, that they might not be destroyed before the time.

Still a third time I walked — I am the light that exists in the light. I am the remembrance of Forethought — so that I might enter the middle of darkness and the inner part of Hades.

I filled my face with the light of the completion of their aeon. And I entered the middle of the prison, which is the prison of the body. And I said: He who hears, let him arise from the deep sleep.

And he wept and shed tears — bitter tears he wiped from himself. And he said: Who is it that calls my name? And from where has this hope come to me, while I am in the chains of the prison?

And I said: I am the Forethought of the pure light. I am the thought of the virginal Spirit, the one who raises you up to the honoured place. Arise and remember that it is you who have heard. And follow your root, which is I, the merciful one. And guard yourself against the angels of poverty and the demons of chaos, and all those who ensnare you. And be watchful of the deep sleep and the garment of the inside of Hades.

And I raised him up. And I sealed him in the light of the water with five seals, so that death might not have power over him from this time on.

And behold, now I shall go up to the perfect aeon. I have completed everything for you in your hearing. I have told you all things, so that you might write them down and give them in secret to your fellow spirits. For this is the mystery of the unwavering generation.

And the Saviour gave these things to him, so 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 any other thing of this kind.

And these things were given to him in a mystery. And immediately he vanished from before him. And he went to his fellow disciples and related to them what the Saviour had told him.

Jesus Christ. Amen.

According to John, the Apocryphon.

Translated from the Sahidic Coptic by the New Tianmu Anglican Church and Claude. The Long Version of the Apocryphon of John, from Nag Hammadi Codex IV, Pages 1–49. A parallel text to the Long Version in Codex II and the Short Version in Codex III. The Apocryphon of John is the central Sethian Gnostic text — a revelation dialogue between the risen Christ and John son of Zebedee, narrating the full cosmogonic myth from the invisible Spirit through the error of Sophia and the creation of the material world, to the liberation of the divine sparks trapped within humanity. Coptic source text from the Nag Hammadi Archive.

Scribe: Kavi, Sub-Miko of Tianmu | Ancestor: Megumi

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Source Text — Sahidic Coptic

The Apocryphon of John

Codex IV — Nag Hammadi Library — Sahidic Coptic Source Text

Source: Milan Konvicka / Marcion Project (GPL v2). Transcription from Nag Hammadi codex photographs and critical editions.

ⲧⲉⲥⲃⲱ ⲛⲧⲉ ⲡⲥⲱⲧⲏⲣ: ⲁⲩⲱ
ⲡϭⲱⲗⲡ ⲉⲃⲟⲗ ⲛⲙⲙⲩⲥⲧⲏⲣⲓⲟⲛ
ⲙⲛ ⲛⲉⲧϩⲏⲡ ϩⲛ ⲟⲩⲙⲛⲧ/̅ⲕⲁⲣⲱϥ
ⲙⲛ ⲛⲁⲓ ⲛⲁϥⲧⲥⲁⲃⲟⲟⲩ ⲉⲓⲱ-
ϩⲁⲛⲛⲏⲥ ⲡⲉϥⲙⲁⲑⲏⲧⲏⲥ

ⲉⲧⲃⲉ ⲑⲉ ⲉⲛⲧⲁⲩⲡⲱϣⲛ ⲙ-
ⲡⲥⲱⲧⲏⲣ ⲁⲩⲱ ϫⲉ ⲉⲧⲃⲉ ⲟⲩ
ⲁⲩⲧⲛⲛⲟⲟⲩϥ ⲉⲡⲕⲟⲥⲙⲟⲥ
3ϩⲓ̅3ⲧⲛ ⲡⲉϥⲉⲓⲱⲧ: ⲁⲩⲱ ⲛⲓⲙ ⲡⲉ

ϣⲙⲧ/̅ⲙⲟⲣϥⲏ: ⲡⲉϫⲁϥ ⲛⲁⲓ ϫⲉ
ⲓⲱϩⲁⲛⲛⲏ: ⲉⲧⲃⲉ ⲟⲩ ⲕⲣⲇⲓⲥⲧⲁⲍⲉ
ⲏ ⲉⲧⲃⲉ ⲟⲩ ⲕⲟ ⲛϩⲟⲧⲉ: ⲙⲏ ⲛⲧⲕ
ⲟⲩϣⲙⲙⲟ ⲉtⲉⲓⲇⲉⲁ ⲉⲧⲉ ⲧⲁⲓ ⲧⲉ
ⲙⲡⲣⲣ̅ ϩⲏⲧ ϣⲏⲙ ⲁⲛⲟⲕ ⲡⲉⲧϣⲟ-
ⲟⲡ ⲛⲙⲙⲏⲧⲛ ⲛⲟⲩⲟⲉⲓϣ ⲛⲓⲙ:
ⲁⲛⲟⲕ ⲡⲉ ⲡⲓⲱⲧ: ⲁⲛⲟⲕ ⲡⲉ ⲧⲙⲁⲁⲩ
ⲁⲛⲟⲕ ⲡⲉ ⲡϣⲏⲣⲉ: ⲁⲛⲟⲕ ⲡⲉ ⲡⲓⲁⲧ-
ⲧⲱⲗⲙ ⲁⲩⲱ ⲡⲓⲁⲧϫⲱϩⲙ: ⲧⲉⲛⲟⲩ
ⲁⲓ3ⲉⲓ̅3 ⲉⲧⲥⲁⲃⲟⲕ ϫⲉ ⲟⲩ ⲡⲉⲧϣⲟⲟⲡ
ⲁⲩⲱ ⲟⲩ ⲡⲉⲛⲧⲁϥϣⲱⲡⲉ ⲁⲩⲱ ⲟⲩ
ⲡⲉⲧⲉϣϣⲉ ⲉϣⲱⲡⲉ: ϫⲉⲕⲁⲁⲥ
ⲉⲕⲛⲁⲙⲙⲉ ⲉⲛⲉⲧⲉ ⲛⲥⲉⲟⲩⲟⲛϩ ⲁⲛ
ⲙⲛ ⲛⲉⲧⲟⲩⲟⲛϩ: ⲁⲩⲱ ⲉⲧⲥⲁⲃⲟⲕ
ⲉⲧⲅⲉⲛⲉⲁ ⲛⲁⲧⲕⲓⲙ ⲛⲧⲉ ⲡⲉⲓⲧⲏⲗⲉⲓⲟⲥ
ⲛⲣⲱⲙⲉ: ⲧⲉⲛⲟⲩ ϭⲉ ϥⲓ ⲙⲡⲉⲕ-
ϩⲟ ⲉϩⲣⲁⲓ ϫⲉⲕⲁⲁⲥ ⲉⲕⲛⲁϫⲓ ⲛⲛⲉtⲛⲁ-
ⲧⲥⲁⲃⲟⲟⲩ ⲉⲣⲟⲕ ⲙⲡⲟⲟⲩ ⲁⲩⲱ ϫⲉⲕⲁ-
ⲁⲥ ⲉⲕⲛⲁⲧⲁⲩⲟⲩ ⲛⲛⲉⲕϣⲃⲏⲣ ⲙⲡⲛⲁ̅
ⲛⲁⲓ ⲉⲧϣⲟⲟⲡ ⲉⲃⲟⲗ ϩⲛ ⲧⲅⲉⲛⲉⲁ
ⲛⲁⲧⲕⲓⲙ ⲛⲧⲉ ⲡⲉⲓⲧⲉⲗⲉⲓⲟⲥ ⲛⲣⲱⲙⲉ
ⲁⲩⲱ ⲁⲛⲟⲕ ⲁⲓϫⲛⲟⲩⲥ ϫⲉⲕⲁⲁⲥ ⲉⲓ-
ⲛⲁⲙⲙⲉ ⲉⲣⲟⲥ: ⲁⲩⲱ ⲡⲉϫⲁϥ ⲛⲁⲓ ϫⲉ
ⲧⲙⲟⲛⲁⲥ ⲟⲩⲙⲟⲛⲁⲣⲝⲓⲁ ⲧⲉ ⲉⲙⲛ ⲡⲉⲧ-
ϣⲟⲟⲡ 3ϩⲓ̅3ϫⲱⲥ ⲡⲁⲓ ⲉⲧϣⲟⲟⲡ ⲛ-
ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲛⲉⲓⲱⲧ ⲙⲡⲧⲏⲣϥ ⲡⲉ
ⲡⲓⲁϩⲟⲣⲁⲧⲟⲥ ⲉⲧϣⲟⲟⲡ 3ϩⲓ̅3ϫⲛ
ⲡⲧⲏⲣϥ ⲡⲉⲧϣⲟⲟⲡ ⲛⲧⲙⲛⲧ/̅ⲁⲧⲧⲁ-
ⲕⲟ ⲉⲧϣⲟⲟⲡ ϩⲙ ⲡⲟⲩⲟⲉⲓⲛ ⲉⲧⲧⲃⲃⲏⲟⲩ

ⲡⲁⲓ ⲉⲧⲉ ⲙⲙⲛ ϣϭⲟⲙ ⲛⲗⲁⲁⲩ ⲛⲃⲁⲗ ⲉ-
ϭⲱϣⲧ ⲛⲥⲱϥ ⲛⲧⲟϥ ⲡⲉ ⲡⲉⲡⲛⲁ̅
ⲛⲁϩⲟⲣⲁⲧⲟⲛ ⲛⲥϣϣⲉ ⲁⲛ ⲉⲙⲉⲉⲩⲉ
ⲉⲣⲟϥ ⲛⲑⲉ ⲛⲛⲓⲛⲟⲩⲧⲉ ⲏ ϫⲉ ⲉϥⲟ ⲛ-
tϩⲉ: ⲛⲧⲟϥ ⲅⲁⲣ ⲟⲩϩⲟⲩⲟ ⲉⲛⲟⲩⲧⲉ ⲡⲉ
ⲉⲙⲛ ⲡⲉⲧϣⲟⲟⲡ 3ϩⲓ̅3ϫⲱϥ ⲙⲙⲛ ⲗⲁⲁⲩ
ⲅⲁⲣ ⲟ ⲛϫⲟⲉⲓⲥ ⲉⲣⲟϥ ϥϣⲟⲟⲡ ⲅⲁⲣ ⲁⲛ ϩⲛ
ⲗⲁⲁⲩ ⲛϭⲱϫⲃ ⲉⲣⲟϥ ⲉⲣⲉⲡⲧⲏⲣϥ ϣⲟ-
ⲟⲡ ⲛϩⲏⲧϥ: ⲛⲧⲟϥ ⲅⲁⲣ ⲡⲉⲧⲧⲁϩⲟϥ
ⲉⲣⲁⲧϥ ⲟⲩⲁⲁϥ ⲛⲧⲟϥ ⲟⲩϣⲁ ⲉⲛⲉϩ ⲡⲉ
ⲉⲃⲟⲗ ϫⲉ ϥⲣ ⲝⲣⲉⲓⲁ ⲛⲗⲁⲁⲩ ⲁⲛ ⲛⲧⲟϥ
ⲅⲁⲣ ⲟⲩϫⲱⲕ ⲧⲏⲣϥ ⲡⲉ ⲙⲡⲉϥϣⲱⲱⲧ ⲛ-
ⲗⲁⲁⲩ ϫⲉⲕⲁⲁⲥ ⲉϥⲛⲁϫⲱⲕ ⲛϩⲏⲧϥ:
ⲁⲗⲗⲁ ⲛⲟⲩⲟⲉⲓϣ ⲛⲓⲙ ⲉϥϫⲏⲕ
ⲧⲏⲣϥ ϩⲛ ⲟⲩⲟⲉⲓⲛ: ⲟⲩⲁⲧt ⲧⲟϣϥ
ⲡⲉ: ⲉⲃⲟⲗ ϫⲉ ⲙⲙⲛ ⲡⲉⲧϩⲁⲧⲉϥⲉϩⲏ
ⲉⲧⲣⲉϥt ⲧⲱϣ ⲉⲣⲟϥ ⲟⲩⲁⲧϩⲉⲧ-
ϩⲱⲧϥ ⲡⲉ ϫⲉ ⲙⲙⲛ ⲡⲉⲧϣⲟⲟⲡ ϩⲁ-
ⲧⲉϥⲉϩⲏ ⲉⲧⲣⲉϥϩⲉⲧϩⲱⲧϥ: ⲟⲩⲁⲧ-
ϣⲓⲧϥ ⲡⲉ ⲉⲃⲟⲗ ϫⲉ ϩⲁⲧⲉϥⲉϩⲏ ⲙ-
ⲙⲛ ⲡⲉⲧϣⲟⲟⲡ ⲉⲧⲣⲉϥϣⲓ ⲉⲣⲟϥ
ⲟⲩⲁⲧⲛⲁⲩ ⲉⲣⲟϥ ⲡⲉ: ⲉⲃⲟⲗ ϫⲉ ⲙⲡⲉ-
ⲗⲁⲁⲩ ⲛⲁⲩ ⲉⲣⲟϥ: ⲟⲩϣⲁ ⲉⲛⲉϩ ⲡⲉ
ⲉϥϣⲟⲟⲡ ϣⲁ ⲉⲛⲉϩ: ⲟⲩⲁⲧϣⲁϫⲉ
ⲉⲣⲟϥ ⲡⲉ: ⲉⲃⲟⲗ ϫⲉ ⲙⲡⲉⲗⲁⲁⲩ ϣ-
ⲧⲁϩⲟϥ ⲉϣⲁϫⲉ ⲉⲣⲟϥ: ⲟⲩⲁⲧt ⲣⲁⲛ
ⲉⲣⲟϥ ⲡⲉ ϫⲉ ⲙⲙⲛ ⲡⲉⲧϩⲁⲧⲉϥⲉϩⲏ
ⲉⲧⲣⲉϥt ⲣⲁⲛ ⲉⲣⲟϥ ⲡⲟⲩⲟⲉⲓⲛ

ⲛⲁⲧϣⲓⲧϥ ⲡⲉ ⲉϥⲧⲃⲃⲏⲟⲩ ⲉϥⲟⲩⲁⲁⲃ
ⲛⲕⲁⲑⲁⲣⲟⲛ: ⲟⲩⲁⲧϣⲁϫⲉ ⲉⲣⲟϥ ⲡⲉ
ⲉϥϫⲏⲕ ⲉⲃⲟⲗ: ϩⲛ ⲧⲙⲛⲧ/̅ⲁⲧⲧⲁⲕⲟ
ϩⲛ ⲟⲩⲙⲛⲧ/̅ⲧⲉⲗⲓⲟⲥ ⲁⲛ ⲟⲩⲧⲉ ϩⲛ ⲟⲩ-
ⲙⲛⲧ/̅ⲙⲁⲕⲁⲣⲓⲟⲥ ⲁⲛ: ⲟⲩⲧⲉ ϩⲛ ⲟⲩ-
ⲙⲛⲧ/̅ⲛⲟⲩⲧⲉ ⲁⲛ: ⲁⲗⲗⲁ ⲉϥⲥⲟⲧⲡ
ⲛϩⲟⲩⲟ: ⲟⲩⲥⲱⲙⲁⲧⲓⲕⲟⲥ ⲁⲛ ⲡⲉ
ⲟⲩⲧⲉ ⲟⲩⲁⲧⲥⲱⲙⲁ ⲁⲛ ⲡⲉ: ⲟⲩⲛⲟϭ
ⲁⲛ ⲡⲉ: ⲟⲩⲧⲉ ⲟⲩϣⲏⲙ ⲁⲛ ⲡⲉ:
ⲙⲙⲛ ⲑⲉ ⲛϫⲟⲟⲥ ϫⲉ ⲟⲩⲏⲣ ⲡⲉ ⲏ ⲟⲩ-
ⲙⲙⲓⲛⲉ ⲡⲉ ⲙⲙⲛ ϭⲟⲙ ⲅⲁⲣ ⲛⲧⲉⲗⲁⲁⲩ
ⲣⲛⲟⲉⲓ ⲙⲙⲟϥ: ⲟⲩⲗⲁⲁⲩ ⲁⲛ ⲡⲉ ϩⲛ
ⲛⲉⲧϣⲟⲟⲡ: ⲁⲗⲗⲁ ⲉϥⲥⲟⲧⲡ ⲛϩⲟⲩⲟ
ϩⲱⲥ ⲁⲛ ⲉϥⲥⲟⲧⲡ: ⲁⲗⲗⲁ ⲙⲡⲁⲓ ⲉⲧⲉ
ⲡⲱϥ ⲉϥⲙⲉⲧⲉⲝⲉ ⲁⲛ ϩⲛ ⲛⲁⲓⲱⲛ ⲟⲩⲇⲉ
ϩⲛ ⲝⲣⲟⲛⲟⲥ: ⲡⲉⲧⲙⲉⲧⲉⲝⲉ ⲅⲁⲣ ϩⲛ
ⲟⲩⲁⲓⲱⲛ ⲡⲁⲓ ⲛⲧⲁⲩⲣϣⲟⲣⲡ ⲛⲥⲃⲧⲱ-
ⲧϥ: ⲙⲡⲟⲩⲡⲟⲣϫϥ ϩⲛ ⲟⲩⲝⲣⲟⲛⲟⲥ:
ϫⲉ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲛ ⲕⲉⲟⲩⲁ ⲉⲙⲁϥϫⲓ ⲗⲁ-
ⲁⲩ: ⲡⲉⲧⲟⲩϫⲓ ⲅⲁⲣ ⲉⲡⲟⲩϣⲁⲡ ⲡⲉ
ϥϣⲁⲁⲧ ⲅⲁⲣ ⲁⲛ ⲛϭⲓ ⲡⲉⲧⲟ ⲛϣⲟ-
ⲣⲡ ⲉⲣⲟϥ: ϫⲉⲕⲁⲁⲥ ⲉϥⲛⲁϫⲓ ⲉⲃⲟⲗ
3ϩⲓ̅3ⲧⲟⲟⲧϥ: ⲡⲁⲓ ⲅⲁⲣ ⲉϥⲉⲓⲟⲣⲙ ⲛⲥⲱϥ
ⲟⲩⲁⲁϥ ⲛϩⲣⲁⲓ ϩⲙ ⲡⲉϥⲟⲩⲟⲉⲓⲛ
ⲡϫⲱⲕ ⲉⲃⲟⲗ ⲅⲁⲣ ⲟⲩⲙⲉⲅⲉⲑⲟⲥ ⲡⲉ
ⲟⲩⲛⲟⲩⲥ ⲛⲁⲕⲉⲣⲁⲓⲟⲥ ⲡⲉ ⲛⲁⲧϣⲓⲧϥ
ⲟⲩⲁⲓⲱⲛ ⲡⲉ ⲉϥt ⲛⲛⲟⲩⲁⲓⲱⲛ

ⲟⲩⲱⲛϩ ⲡⲉ ⲉϥt ⲛⲟⲩⲱⲛϩ: ⲟⲩⲙⲁ-
ⲕⲁⲣⲓⲟⲥ ⲡⲉ ⲉϥt ⲛⲛⲟⲩⲙⲛⲧ/̅ⲙⲁ-
ⲕⲁⲣⲓⲟⲥ: ⲟⲩⲅⲛⲱⲥⲓⲥ ⲡⲉ ⲉϥt ⲛⲟⲩ-
ⲥⲟⲟⲩⲛ: ⲟⲩⲁⲅⲁⲑⲟⲥ ⲡⲉ ⲉϥt ⲛⲟⲩ-
ⲙⲛⲧ/̅ⲁⲅⲁⲑⲟⲥ: ⲟⲩⲛⲁ ⲡⲉ ⲉϥt ⲛ-
ⲛⲟⲩⲛⲁ ⲙⲛ ⲟⲩⲥⲱⲧⲉ: ⲟⲩⲝⲁⲣⲓⲥ ⲡⲉ
ⲉϥt ⲛⲛⲟⲩϩⲙⲟⲧ ⲟⲩⲝ ϩⲟⲧⲓ ϫⲉ ⲟⲩ-
ⲛⲧⲁⲥϥ: ⲁⲗⲗⲁ ϫⲉ ⲉϥt ⲙⲡⲟⲩⲟⲉⲓⲛ
ⲛⲁⲧϣⲓⲧϥ ⲛⲁⲧⲧⲁϩⲟϥ: ⲡⲱⲥ tϣⲁϫⲉ
ⲛⲙⲙⲁⲕ ⲉⲧⲃⲏⲏⲧϥ: ⲡⲉϥⲁⲓⲱⲛ
ⲟⲩⲁⲧⲧⲁⲕⲟ ⲡⲉ ⲉϥⲥϭⲣⲁϩⲧ: ⲁⲩⲱ
ⲉϥϣⲟⲟⲡ ϩⲛ ⲟⲩⲥⲓⲅⲏ: ⲉϥⲙⲧⲟⲛ ⲙ-
ⲙⲟϥ ⲉϥⲟ ⲛϣⲟⲣⲡ ⲉⲡⲧⲏⲣϥ: ⲛⲧⲟϥ ⲅⲁⲣ
ⲡⲉ ⲧⲁⲡⲉ ⲛⲛⲁⲓⲱⲛ ⲧⲏⲣⲟⲩ: ⲁⲩⲱ
ⲛⲧⲟϥ ⲉⲧt ⲛⲁⲩ ⲛⲟⲩⲧⲁϫⲣⲟ ⲛϩⲣⲁⲓ
ϩⲛ ⲧⲉϥⲙⲛⲧ/̅ⲁⲅⲁⲑⲟⲥ: ⲧⲛⲥⲟⲟⲩⲛ
ⲅⲁⲣ ⲁⲛ ⲁⲛⲟⲛ ⲉⲛⲉⲧⲟ ⲛⲁⲧϣⲓⲧϥ
ⲉⲓⲙⲏⲧⲓ ⲉⲡⲉⲛⲧⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ
ⲛϩⲏⲧϥ ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ ⲡⲓⲱⲧ: ⲡⲁⲓ ⲅⲁⲣ
ⲡⲉⲛⲧⲁϥϫⲟⲟⲥ ⲉⲣⲟⲛ ϩⲱⲱⲛ: ⲛⲧⲟϥ
ⲅⲁⲣ ⲉⲧϭⲱϣⲧ ⲉⲣⲟϥ ⲟⲩⲁⲁϥ ⲛϩⲣⲁⲓ
ϩⲙ ⲡⲉϥⲟⲩⲟⲉⲓⲛ ⲉⲧⲕⲧⲏⲟⲩ ⲉⲣⲟϥ
ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ ⲧⲡⲏⲅⲏ ⲙⲡⲙⲟⲟⲩ ⲛ-
ⲱⲛϩ ⲁⲩⲱ ⲉϥt ⲛⲛⲁⲓⲱⲛ ⲧⲏⲣⲟⲩ
ⲁⲩⲱ ϩⲛ ⲥⲙⲟⲧ ⲛⲓⲙ ⲉϥⲉⲓⲱⲣⲙ ⲛⲥⲁ
ⲧⲉϥ3ϩⲓ̅3ⲕⲱⲛ ⲉϥⲛⲁⲩ ⲉⲣⲟⲥ ⲛϩⲣⲁⲓ
ϩⲛ ⲧⲡⲏⲅⲏ ⲛⲧⲉ ⲡⲉⲡⲛⲁ̅ ⲉϥⲟⲩⲱϣⲉ
ϩⲙ ⲡⲉϥⲟⲩⲟⲉⲓⲛ ⲙⲙⲟⲟⲩ ⲉⲧϩⲛ ⲧⲡⲏ-
ⲅⲏ ⲛⲧⲉ ⲡⲙⲟⲟⲩ ⲛⲟⲩⲟⲉⲓⲛ ⲉⲧ-

ⲧⲃⲃⲏⲟⲩ ⲉⲧⲕⲧⲏⲟⲩ ⲉⲣⲟϥ: ⲁⲩⲱ ⲁⲧⲉϥ-
ⲉⲛⲛⲟⲓⲁ ⲧⲁⲙⲓⲟ ⲛⲟⲩϩⲱⲃ ⲁⲩⲱ ⲁⲥ-
ϭⲱⲗⲡ ⲉⲃⲟⲗ ⲛϭⲓ ⲧⲁⲓ ⲉⲧⲁϩⲟⲩⲱⲛϩ
ⲉⲃⲟⲗ ⲙⲡⲉϥⲙⲧⲟ ⲉⲃⲟⲗ ϩⲙ ⲡⲣⲣⲓⲉ
ⲛⲧⲉ ⲡⲉϥⲟⲩⲟⲉⲓⲛ: ⲧⲁⲓ ⲧⲉ ⲧϣⲟⲣⲡ
ⲛϭⲟⲙ ⲛⲧⲁⲥϣⲱⲡⲉ ϩⲁⲧⲉⲩⲉϩⲏ ⲧⲏ-
ⲣⲟⲩ ⲛⲧⲁⲥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲙ ⲡⲉϥⲙⲉ
(7 lineϣ miϣϣinϭ)
ⲡⲉ ⲙⲙⲏⲧⲣⲁ ⲙⲡⲧⲏⲣϥ ϫⲉ ⲛⲧⲟⲥ
ⲉⲥⲟ ⲛϣⲟⲣⲡ ⲉⲣⲟⲟⲩ ⲧⲏⲣⲟⲩ:
ⲧⲙⲏⲧⲣⲟⲡⲁⲧⲱⲣ ⲡϣⲟⲣⲡ ⲛⲣⲱⲙⲉ
ⲡⲉⲡⲛⲁ̅ ⲉⲧⲟⲩⲁⲁⲃ: ⲡϣⲙⲧ/̅ϩⲟⲟⲩⲧ
ⲧϣⲟⲙⲧⲉ ⲛϭⲟⲙ ⲡϣⲙⲧ/̅ⲣⲁⲛ ⲛ-
ϩⲟⲟⲩⲧ ⲥ3ϩⲓ̅3ⲙⲉ ⲁⲩⲱ ⲡⲁⲓⲱⲛ ⲛϣⲁ
ⲉⲛⲉϩ ϩⲛ ⲛⲁⲧⲛⲁⲩ ⲉⲣⲟⲟⲩ: ⲁⲩⲱ
ⲡϣⲟⲣⲡ ⲛ3ⲉⲓ̅3 ⲉⲃⲟⲗ: ⲁϥⲣⲁⲓⲧⲓ ⲉⲃⲟⲗ 3ϩⲓ̅3-
ⲧⲙ ⲡⲁϩⲟⲣⲁⲧⲟⲛ ⲙⲡⲁⲣⲑⲉⲛⲓⲕⲟⲛ ⲙ-
ⲡⲛⲁ̅ ⲉⲧⲉ ⲃⲁⲣⲃⲏⲗⲱ̅ ⲧⲉ ⲁt ⲛⲁⲥ ⲛ-

ⲟⲩⲡⲣⲟⲅⲛⲱⲥⲓⲥ ⲁⲩⲱ ⲁϥⲉⲓⲱⲣⲙ
ⲛϭⲓ ⲡⲛⲁ̅: ⲛⲧⲁϥⲉⲓⲱⲣⲙ ⲇⲉ ⲁⲥ-
ϭⲱⲗⲡ ⲉⲃⲟⲗ ⲛϭⲓ ⲧⲡⲣⲟⲅⲛⲱⲥⲓⲥ
ⲁⲩⲱ ⲁⲥⲁϩⲉⲣⲁⲧⲥ ⲙⲛ ⲧⲡⲣⲟⲛⲟⲓⲁ
ⲧⲁⲓ ⲟⲩⲉⲃⲟⲗ ⲧⲉ ϩⲙ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲓⲁⲧ-
ⲛⲁⲩ ⲉⲣⲟϥ ⲙⲡⲁⲣⲑⲉⲛⲓⲕⲟⲛ ⲙⲡⲛⲁ̅
ⲉⲥt ⲉⲟⲟⲩ ⲛⲁϥ ⲁⲩⲱ ⲧⲉϥϭⲟⲙ ⲉⲧ-
ϫⲏⲕ ⲉⲃⲟⲗ ⲃⲁⲣⲃⲏⲗⲱ̅ ϫⲉ ⲛⲧⲁⲥϣⲱ
(10 lineϣ miϣϣinϭ)
ⲧⲟⲛ ⲙⲡⲛⲁ̅:ⲁⲩⲱ ϩⲙ ⲡⲧⲣⲉϥⲉⲓⲱⲣⲙ
ⲁϥϭⲱⲗⲡ ⲉⲃⲟⲗ ⲛϭⲓ ⲡⲱⲛϩ ϣⲁ ⲉⲛⲉϩ
ⲁⲩⲱ ⲁⲩt ⲉⲟⲟⲩ ⲙⲡⲁϩⲟⲣⲁⲧⲟⲛ ⲙⲡⲛⲁ̅:
ⲁⲩⲱ ⲧⲃⲁⲣⲃⲏⲗⲱ ⲧⲁⲓ ⲉⲛⲧⲁⲩϣⲱⲡⲉ
ⲉⲧⲃⲏⲏⲧⲥ: ⲁⲩⲱ ⲟⲛ ⲁⲥⲣⲁⲓⲧⲓ ⲉt ⲛⲁⲥ
ⲛⲧⲙⲉ: ⲁⲩⲱ ⲁϥⲉⲓⲱⲣⲙ ϩⲙ ⲡⲧⲣⲉϥ-
ⲉⲓⲱⲣⲙ ⲇⲉ ⲁⲥϭⲱⲗⲡ ⲉⲃⲟⲗ ⲛϭⲓ ⲧⲙⲉ
ⲁⲩⲱ ⲁⲩⲁϩⲉⲣⲁⲧⲟⲩ ⲁⲩt ⲉⲟⲟⲩ ⲙ-
ⲡⲁϩⲟⲣⲁⲧⲟⲛ ⲙⲡⲛⲁ̅ ⲉⲧϣⲏⲡ
ⲙⲛ ⲧⲉϥⲃⲁⲣⲃⲏⲗⲱ̅ ⲧⲁⲓ ⲉⲛⲧⲁⲩϣⲱⲡⲉ

ⲉⲧⲃⲏⲏⲧⲥ ⲧⲁⲓ ⲧⲉ ⲧⲡⲉⲛⲧⲁⲥ ⲛ-
ⲛⲁⲓⲱⲛ ⲛⲧⲉ ⲡⲓⲱⲧ: ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ
ⲡϣⲟⲣⲡ ⲛⲣⲱⲙⲉ: ⲑⲓⲕⲱⲛ ⲙⲡⲓ-
ⲁϩⲟⲣⲁⲧⲟⲥ ⲙⲡⲛⲁ̅: ⲧⲁⲓ ⲧⲉ ⲧⲡⲣⲟ-
ⲛⲟⲓⲁ ⲉⲧⲉ ⲧⲁⲓ ⲧⲉ ⲃⲁⲣⲃⲏⲗⲱ̅: ⲁⲩⲱ
ⲡⲙⲉⲉⲩⲉ ⲙⲛ ⲧⲡⲣⲟⲅⲛⲱⲥⲓⲥ: ⲁⲩⲱ
ⲧⲙⲛⲧ/̅ⲁⲧⲧⲁⲕⲟ: ⲁⲩⲱ ⲡⲱⲛϩ ⲛϣⲁ
ⲉⲛⲉϩ ⲁⲩⲱ ⲧⲙⲉ ⲧⲁⲓ ⲧⲉ ⲧⲡⲉⲛⲧⲁⲥ
ⲛⲛⲁⲓⲱⲛ ⲛϩⲟⲟⲩⲧ ⲥ3ϩⲓ̅3ⲙⲉ ⲉⲧⲉ
ⲧⲁⲓ ⲧⲉ ⲧⲇⲉⲕⲁⲥ ⲛⲛⲁⲓⲱⲛ ⲉⲧⲉ ⲡⲁⲓ
ⲡⲉ ⲡⲓⲱⲧ: ⲁⲩⲱ ⲁϥϭⲱϣⲧ ⲉ-
ϩⲟⲩⲛ ϩⲛ ⲧⲃⲁⲣⲃⲏⲗⲱ̅ ϩⲙ ⲡⲟⲩⲟ-
ⲉⲓⲛ ⲉⲧⲧⲃⲃⲏⲟⲩ ⲉⲧⲕⲧⲏⲟⲩ ⲉⲡⲁ-
ϩⲟⲣⲁⲧⲟⲛ ⲙⲡⲛⲁ̅ ⲙⲛ ⲡⲉϥⲡⲣⲣⲉ
ⲁⲩⲱ ⲁⲥϫⲉ ⲟⲩⲱ ⲉⲣⲟϥ ⲁϥϫⲡⲟ ⲛ-
ⲟⲩtⲕ ⲛⲟⲩⲟⲉⲓⲛ ϩⲛ ⲟⲩⲟⲉⲓⲛ ⲙ-
ⲙⲛⲧ/̅ⲙⲁⲕⲁⲣⲓⲟⲥ ⲛⲉⲓⲛⲉ ⲉϥϣⲏϣ
ⲇⲉ ⲁⲛ ⲙⲛ ⲧⲉϥⲙⲛⲧ/̅ⲛⲟϭ: ⲡⲁⲓ
ⲛⲉⲟⲩϣⲣⲟⲩⲱⲧ ⲡⲉ ⲛⲧⲙⲏⲧⲣⲟ-
ⲡⲁⲧⲱⲣ ⲉⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲉⲧⲉ
ⲡⲁⲓ ⲡⲉ ⲡⲉϫⲡⲟ ⲟⲩⲁⲁϥ: ⲡϣⲣ-
ⲟⲩⲱⲧ ⲛⲧⲉ ⲡⲓⲱⲧ ⲡⲟⲩⲟⲉⲓⲛ
ⲉⲧⲧⲃⲃⲏⲟⲩ: ⲁϥⲧⲉⲗⲏⲗ ⲇⲉ ⲛϭⲓ
ⲡⲁϩⲟⲣⲁⲧⲟⲛ ⲙⲡⲁⲣⲑⲉⲛⲓⲕⲟⲛ
ⲙⲡⲛⲁ̅ ⲉϩⲣⲁⲓ ⲉϫⲙ ⲡⲟⲩⲟⲉⲓⲛ
ⲉⲧⲁϩϣⲱⲡⲉ: ⲡⲉⲛⲧⲁϥ<ⲣϣⲣⲡ
ⲛⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲉⲃⲟⲗ ϩⲛ ⲧϣⲟ-
ⲣⲡ ⲛϭⲟⲙ ⲛⲧⲉϥⲡⲣⲟⲛⲟⲓⲁ ⲉⲧⲉ

ⲧⲁⲓ ⲧⲉ ⲧⲃⲁⲣⲃⲏⲗⲱ ⲁⲩⲱ ⲁϥⲧⲱϩⲥ
ⲙⲙⲟϥ ⲉⲃⲟⲗ ϩⲛ tⲙⲛⲧ/ⲝⲣⲥ̅ ⲛⲧⲁϥ
ϣⲁⲛⲧⲉϥϣⲱⲡⲉ ⲛⲧⲉⲗⲓⲟⲥ ⲉⲛϥϣⲁ-
ⲁⲧ ⲛⲗⲁⲁⲩ ⲁⲛ ⲙⲙⲛⲧ/ⲝⲣⲥ̅ ⲉⲃⲟⲗ ϫⲉ
ⲁϥⲧⲁϩⲥϥ ⲛϩⲣⲁⲓ ϩⲛ ⲧⲙⲛⲧ/̅ⲝⲣⲥ̅
ⲙⲡⲁϩⲟⲣⲁⲧⲟⲥ ⲙⲡⲛⲁ̅ⲁⲩⲱ ⲁϥⲁϩⲉ-
ⲣⲁⲧϥ ⲙⲡⲉϥⲙⲧⲟ ⲉⲃⲟⲗ ⲉϥϣⲟⲩⲟ
ⲉϫⲱϥ: ϩⲛ ⲧⲉⲩⲛⲟⲩ ⲇⲉ ⲛⲧⲁⲣⲉϥ-
ϫⲓ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲛ ⲡⲉⲡⲛⲁ̅ ⲁϥt ⲉⲟⲟⲩ
ⲙⲡⲉⲡⲛⲁ̅ ⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲧⲉⲡⲣⲟ-
ⲛⲟⲓⲁ ⲉⲧϫⲏⲕ ⲉⲃⲟⲗ ⲧⲁⲓ ⲉⲧⲁϥϭⲱⲗⲡ
ⲉⲃⲟⲗ ⲉⲧⲃⲏⲧⲥ: ⲁⲩⲱ ⲁϥⲣⲁⲓⲧⲉⲓ ⲉ-
t ⲛⲁϥ ⲛⲟⲩϣⲃⲣ̅ ⲣ ϩⲱⲃ ⲉⲧⲉ ⲡⲛⲟⲩⲥ
ⲡⲉ: ⲁⲩⲱ ⲁϥⲉⲓⲱⲣⲙ ϩⲛ ⲟⲩ
ϩⲙ ⲡⲧⲣⲉϥⲉⲓⲱⲣⲙ ⲇⲉ ⲛϭⲓ ⲡⲁϩⲟⲣⲁ-
ⲧⲟⲛ ⲙⲡⲛⲁ̅ ⲁϥϭⲱⲗⲡ ⲉⲃⲟⲗ ⲛϭⲓ ⲡⲛⲟⲩⲥ
ⲁⲩⲱ ⲁϥⲁϩⲉⲣⲁⲧϥ ⲙⲛ ⲡⲉⲝⲣⲥ̅ ⲉϥt
ⲉⲟⲟⲩ ⲛⲁϥ ⲙⲛ ⲧⲃⲁⲣⲃⲏⲗⲱ ⲛⲁⲓ ⲇⲉ
ⲧⲏⲣⲟⲩ ⲉⲧⲁϩϣⲱⲡⲉ ϩⲛ ⲟⲩⲙⲛⲧ/̅-
ⲕⲁⲣⲱϥ: ⲁⲩⲱ ⲡⲙⲉⲉⲩⲉ ⲁϥⲟⲩⲱ-
ϣⲉ 3ϩⲓ̅3ⲧⲛ ⲡϣⲁϫⲉ ⲙⲡⲁϩⲟⲣⲁⲧⲟⲛ
ⲙⲡⲛⲁ̅ ⲉⲧⲁⲙⲓⲟ ⲛⲟⲩϩⲱⲃ ⲁⲩⲱ
ⲡⲉϥⲟⲩⲱϣⲉ ⲁϥϣⲱⲡⲉ ⲛⲟⲩⲉⲣ-
ⲅⲟⲛ ⲁⲩⲱ ⲁϥϭⲱⲗⲡ ⲉⲃⲟⲗ ⲛϭⲓ ⲡⲛⲟⲩⲥ
ⲁⲩⲱ ⲡⲟⲩⲟⲉⲓⲛ ⲉϥt ⲉⲟⲟⲩ ⲛⲁϥ
ⲁⲩⲱ ⲡϣⲁϫⲉ ⲁϥⲟⲩⲁϩϥ ⲛⲥⲁ ⲡⲟⲩ-
ⲱϣⲉ: ⲉⲧⲃⲉ ⲡϣⲁϫⲉ ⲅⲁⲣ ⲁϥⲧⲁ-
ⲙⲓⲟ ⲙⲡⲧⲏⲣϥ ⲛϭⲓ ⲡⲉⲝⲣⲥ̅ ⲡⲁⲩⲧⲟ-
ⲅⲉⲛⲏⲥ ⲛⲛⲟⲩⲧⲉ: ⲡⲱⲛϩ ⲇⲉ ϣⲁ-

ⲉⲛⲉϩ ϩⲙ ⲡⲉϥⲟⲩⲱϣ: ⲁⲩⲱ
ⲡⲛⲟⲩⲥ ⲙⲛ ⲧⲡⲣⲟⲅⲛⲱⲥⲓⲥ
ⲁⲩⲁϩⲉⲣⲁⲧⲟⲩ ⲁⲩt ⲉⲟⲟⲩ ⲙⲡⲁ-
ϩⲟⲣⲁⲧⲟⲛ ⲙⲡⲛⲁ̅ ⲙⲛ ⲧⲃⲁⲣⲃⲏ-
ⲗⲱ ϫⲉ ⲉⲧⲃⲏⲧⲥ ⲅⲁⲣ ⲁⲩϣⲱⲡⲉ
ⲁⲩⲱ ⲁϥϫⲱⲕ ⲉⲃⲟⲗ ⲛϭⲓ ⲡⲉⲡⲛⲁ̅
ⲉⲧⲟⲩⲁⲁⲃ ⲙⲛ ⲡⲁⲩⲧⲟⲅⲉⲛⲏⲥ ⲛ-
ⲛⲟⲩⲧⲉ ⲡⲉϥϣⲏⲣⲉ ⲙⲛ ⲧⲃⲁⲣ-
ⲃⲏⲗⲱ [3ϫⲉ ⲉⲧⲃⲏⲧⲥ ⲅⲁⲣ ⲁⲩϣⲱ-
ⲡⲉ: ⲁⲩⲱ ⲁϥϫⲱⲕ ⲉⲃⲟⲗ ⲛϭⲓ ⲡⲉ
ⲡⲛⲁ̅ ⲉⲧⲟⲩⲁⲁⲃ ⲙⲛ ⲡⲁⲩⲧⲟⲅⲉ-
ⲛⲏⲥ ⲛⲛⲟⲩⲧⲉ ⲡⲉϥϣⲏⲣⲉ ⲙⲛ
ⲧⲃⲁⲣⲃⲏⲗⲱ]3 ⲉⲧⲣⲉϥⲁϩⲉⲣⲁⲧϥ ⲉ-
ⲡⲛⲟϭ: ⲁⲩⲱ ⲡⲁϩⲟⲣⲁⲧⲟⲥ ⲙⲡⲁⲣ-
ⲑⲉⲛⲓⲕⲟⲛ ⲙⲡⲛⲁ̅ ⲙⲡⲁⲩⲧⲟⲅⲉ-
ⲛⲏⲥ ⲛⲛⲟⲩⲧⲉ ⲡⲝⲣⲥ̅ ⲡⲁⲓ ⲉⲛⲧⲁϥ
ⲧⲁⲉⲓⲟϥ ϩⲛ ⲟⲩⲛⲟϭ ⲛⲥⲙⲏ ⲁϥⲟⲩ-
ⲱⲛϩ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲛ ⲧⲡⲣⲟⲛⲟⲓⲁ
ⲁⲩⲱ ⲁϥⲕⲱ ⲛϭⲓ ⲡⲁϩⲟⲣⲁⲧⲟⲛ
ⲙⲡⲁⲣⲑⲉⲛⲓⲕⲟⲛ ⲙⲡⲛⲁ̅ ⲙⲛ
ⲡⲁⲩⲧⲟⲅⲉⲛⲏⲥ ⲛⲛⲟⲩⲧⲉ ⲙⲙⲟϥ
ⲉϫⲙ ⲡⲧⲏⲣϥ: ⲁⲩⲱ ⲁϥⲣϩⲩ-
ⲡⲟⲧⲁⲥⲥⲉ ⲛⲁϥ ⲛⲧⲉⲭⲟⲩⲥⲓⲁ
ⲧⲏⲣⲥ: ⲁⲩⲱ ⲧⲙⲉ ⲧⲁⲓ ⲉⲧϣⲟ-
ⲟⲡ ⲛϩⲏⲧϥ ϫⲉⲕⲁⲁⲥ ⲉϥⲛⲁⲙ-
ⲙⲉ ⲉⲡⲧⲏⲣϥ: ⲡⲁⲓ ⲉⲛⲧⲁⲩ-
ⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ⲛⲟⲩⲣⲁⲛ ⲉϥϫⲟ-
ⲥⲉ ⲉⲣⲁⲛ ⲛⲓⲙ ⲡⲣⲁⲛ ⲅⲁⲣ

ⲉⲧⲙⲙⲁⲩ ⲥⲉⲛⲁϫⲟⲟϥ ⲉⲛⲉⲧⲙ-
ⲡϣⲁ ⲙⲙⲟϥ ⲉⲃⲟⲗ ⲅⲁⲣ ϩⲙ ⲡⲟⲩ-
ⲟⲉⲓⲛ ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ ⲡⲉⲝⲣⲥ̅ ⲁⲩⲱ
ⲧⲙⲛⲧ/̅ⲁⲧⲧⲁⲕⲟ 3ϩⲓ̅3ⲧⲛ ⲡt ⲙⲡⲉ-
ⲡⲛⲁ̅ ⲙⲛ ⲡⲓϥⲧⲟⲟⲩ ⲛⲛⲟϭ ⲙϥⲱⲥ-
ⲧⲏⲣ ⲉⲃⲟⲗ ϩⲙ ⲡⲓⲁⲩⲧⲟⲅⲉⲛⲏⲥ
ⲛⲛⲟⲩⲧⲉ ⲁϥϭⲱϣⲧ ⲉⲃⲟⲗ ⲉ-
ⲧⲣⲟⲩⲱϩⲉ ⲉⲣⲁⲧⲟⲩ ⲉⲣⲟϥ
ⲡϣⲟⲙⲧ ⲇⲉ ⲡⲟⲩⲱϣⲉ ⲧⲉⲛⲛⲟⲓⲁ
ⲁⲩⲱ ⲡⲱⲛϩ ⲧⲉϥⲧⲟ ⲇⲉ ⲛϭⲟⲙ
ⲧⲙⲛ̅ⲧⲣⲙⲛϩⲏⲧ ⲧⲝⲁⲣⲓⲥ ⲧⲉⲥ-
ⲑⲏⲥⲓⲥ ⲧϥⲣⲟⲛⲏⲥⲓⲥ ⲧⲝⲁⲣⲓⲥ
ⲇⲉ ⲉⲥϣⲟⲟⲡ ϩⲁⲧⲙ ⲡⲁⲓⲱⲛ ⲙ-
ϥⲱⲥⲧⲏⲣ ⲁⲣⲙⲟⲍⲏⲗ̅ ⲉⲧⲉ
ⲡⲁⲓ ⲡⲉ ⲡϣⲟⲣⲡ ⲛⲁⲅⲅⲉⲗⲟⲥ
ⲡⲓⲁⲓⲱⲛ ⲇⲉ ⲥⲉⲛⲙⲙⲁϥ ⲛϭⲓ ⲕⲉ-
ϣⲟⲙⲧ ⲛⲛⲉⲱⲛ ⲧⲝⲁⲣⲓⲥ:
ⲧⲙⲉ: ⲧⲙⲟⲣϥⲏ: ⲡⲙⲉϩⲥⲛⲁⲩ
ⲇⲉ ⲙϥⲱⲥⲧⲏⲣ ⲱⲣⲓⲁⲏⲗ̅ ⲡⲉⲛ-
ⲧⲁⲩⲥⲁϩⲱϥ ⲉⲣⲁⲧϥ ⲉϫⲙ ⲡⲙⲉϩ-
ⲥⲛⲁⲩ ⲛⲛⲉⲱⲛ: ⲥⲉⲛⲙⲙⲁϥ
ⲇⲉ ⲛϭⲓ ⲕⲉϣⲟⲙⲧ ⲛⲛⲁⲓⲱⲛ
ⲧⲉⲡⲓⲛⲟⲓⲁ: ⲧⲉⲥⲑⲏⲥⲓⲥ ⲡⲣ-
ⲡⲙⲉⲉⲩⲉ: ⲡⲙⲉϩϣⲟⲙⲧ ⲡⲉ
ⲇⲉ ⲙϥⲱⲥⲧⲏⲣ ⲛⲇⲁⲩⲉⲓⲑⲁⲓ̅
ⲡⲁⲓ ⲛⲧⲁϥⲥⲁϩⲱϥ ⲉⲣⲁⲧϥ ⲉϫⲙ
ⲡⲙⲉϩϣⲟⲙⲧ/̅ ⲛⲛⲉⲱⲛ: ⲥⲉ
ⲛⲙⲙⲁϥ ⲇⲉ ⲛϭⲓ ⲕⲉϣⲟⲙⲧ
ⲛⲛⲁⲓⲱⲛ ⲧⲙⲛ̅ⲧⲣⲙⲛ̅ϩⲏⲧ
ⲧⲁⲅⲁⲡⲏ tⲇⲉⲁ: ⲡⲙⲉϩϥⲧⲟ
ⲟⲩ ⲇⲉ ⲛⲛⲁⲓⲱⲛ ⲁⲩⲧⲁϩⲟϥ ⲉ-
ⲣⲁⲧϥ ⲉϫⲙ ⲡⲙⲉϩϥⲧⲟⲟⲩ ⲙ-

ϥⲱⲥⲧⲏⲣ ⲏⲗⲏⲗⲏⲑ̅ ⲥⲉⲛⲙⲙⲁϥ
ⲇⲉ ⲛϭⲓ ⲕⲉϣⲟⲙⲧ ⲛⲛⲁⲓⲱⲛ ⲡ-
ϫⲱⲕ ⲉⲃⲟⲗ tⲣⲏⲛⲏ ⲧⲥⲟϥⲓⲁ
ⲛⲁⲓ ⲛⲉ ⲡϥⲧⲟⲟⲩ ⲙϥⲱⲥⲧⲏⲣ
ⲉⲧⲁϩⲉⲣⲁⲧⲟⲩ ⲉⲡⲁⲩⲧⲟⲅⲉⲛⲏⲥ

ⲛϭⲓ ⲡⲁϩⲟⲣⲁⲧⲟⲛ ⲛⲟⲩϭⲟⲙ ⲛⲛⲟⲉⲣⲟⲛ
ⲛⲛⲁⲧϫⲣⲟ ⲉⲣⲟⲥ: ⲁⲩⲱ ⲁϥϫⲟⲟⲥ
ⲁϥt ⲉⲟⲟⲩ ⲁⲩⲱ ⲁϥⲥⲙⲟⲩ ⲉⲡⲁϩⲟ-
ⲣⲁⲧⲟⲛ ⲙⲡⲛⲁ̅ ⲉϥϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲉⲧ-
ⲃⲏⲏⲧⲕ ⲁⲡⲧⲏⲣϥ ϣⲱⲡⲉ ⲁⲩⲱ ⲉⲣ-
ⲉⲡⲧⲏⲣϥ ⲛⲁⲛⲁⲩϩϥ ⲉⲣⲟⲕ ⲁⲛⲟⲕ

ⲉⲃⲟⲗ ⲛϩⲏⲧⲥ ⲙⲛ ⲧⲉⲛⲑⲩⲙⲏⲥⲓⲥ
ⲙⲡⲁϩⲟⲣⲁⲧⲟⲛ ⲙⲡⲛⲁ̅: ⲁⲩⲱ ⲧⲡⲣⲟ-
ⲅⲛⲱⲥⲓⲥ ⲁⲥⲟⲩⲱϣⲉ ⲉⲟⲩⲱⲛϩ ⲉ-
ⲃⲟⲗ ⲛⲟⲩⲉⲓⲛⲉ ⲛϩⲏⲧⲥ ⲉϫⲛ ⲡⲟⲩⲱ-
ϣⲉ ⲙⲡⲉⲡⲛⲁ̅ ⲙⲡⲉϥⲣⲥⲩⲛⲉⲩⲇⲟⲕⲉⲓ
ⲁⲩⲱ ⲉϫⲙ ⲡⲉⲥϣⲃⲣ̅ ⲛϩⲱⲧⲣ ⲁⲩⲱ

ⲛⲁⲩ ⲉⲣⲟϥ ϫⲉ ⲛⲧⲁⲥⲧⲁⲙⲓⲟϥ ⲅⲁⲣ
ϩⲛ ⲟⲩⲙⲛⲧ/̅ⲁⲧⲥⲟⲟⲩⲛ ⲁⲩⲱ ⲁⲥ-
ⲕⲧⲟ ⲉⲣⲟϥ ⲛⲟⲩⲕⲗⲟⲟⲗⲉ ⲛⲟⲩⲟⲉⲓⲛ
ⲁⲩⲱ ⲁⲥⲕⲱ ⲛⲟⲩⲑⲣⲟⲛⲟⲥ ϩⲛ ⲧⲙⲏ-
ⲧⲉ ⲛⲧⲉⲕⲗⲟⲟⲗⲉ ϫⲉⲕⲁⲁⲥ ⲛⲛⲉⲗⲁ-
ⲁⲩ ⲛⲁⲩ ⲉⲣⲟϥ ⲉⲓⲙⲏⲧⲓ ⲉⲡⲉⲡⲛⲁ̅

[ⲉⲣⲟϥ ⲛϭⲓ ⲛⲅⲉⲛⲉⲁ ⲛⲛ̅ⲣⲱⲙⲉ
ϫⲉ ⲡⲣⲏ: ⲡⲙⲉϩⲥⲁϣϥ ⲡⲉ ⲁⲃⲉⲗ
ⲡⲙⲉϩϣⲏ ⲡⲉ ⲁⲃⲣⲓⲥⲉⲛⲉ ⲡⲙⲉϩ-
ⲯⲓⲥ ⲡⲉ ⲓⲱⲃⲏⲗ ⲡⲙⲁϩⲙⲏⲧ ⲡⲉ
ⲁⲣⲙⲟⲩⲡⲓⲉⲏⲗ̅: ⲡⲙⲉϩⲙⲛ̅ⲧⲟⲩⲉ
ϫⲓⲧⲥ ⲛⲧⲛ ⲧⲉϥⲙⲁⲁⲩ ⲛⲧⲟϥ
ⲅⲁⲣ ⲟⲩⲕⲁⲕⲉ ⲛⲁⲧⲥⲟⲟⲩⲛ ⲡⲉ
ⲡⲟⲩⲟⲉⲓⲛ ⲇⲉ ⲧⲱϩ ⲙⲛ ⲡⲕⲁⲕⲉ
ⲁϥⲧⲣⲉⲡⲕⲁⲕⲉ ⲡⲟⲩⲟⲉⲓⲛ ⲡⲕⲁⲕⲉ
ⲇⲉ ⲛⲧⲁⲣⲉϥⲧⲱϩ ⲙⲛ ⲡⲟⲩⲟⲉⲓⲛ
ⲁϥϩⲧⲙⲧⲙ ⲡⲟⲩⲟⲉⲓⲛ ⲁⲩⲱ ⲙⲡⲉϥ-
ϣⲱⲡⲉ ⲛⲟⲩⲟⲉⲓⲛ ⲟⲩⲧⲉ ⲛⲕⲁⲕⲉ
ⲁⲗⲗⲁ ⲁϥϣⲱⲡⲉ ⲉϥϣⲟⲛⲉ ⲡⲓ-
ⲁⲣⲝⲱⲛ ϭⲉ ⲉⲧϣⲟⲛⲉ ⲟⲩⲛⲧⲁϥ
ⲙⲙⲁⲩ ⲛϣⲟⲙⲧ ⲛⲣⲁⲛ ⲡϣⲟⲣⲡ ⲛ-
ⲣⲁⲛ ⲡⲉ ⲓ+ⲁⲗⲧⲁⲃⲁⲱⲑ̅ ⲡⲙⲉϩⲥⲛⲁⲩ

ⲡⲉ ⲥⲁⲕⲗⲁⲥ̅: ⲡⲙⲉϩϣⲟⲙⲧ ⲡⲉ
ⲥⲁⲙⲁⲏ̅ⲗ: ⲡⲁⲓ ⲇⲉ ⲟⲩϣⲁϥⲧⲉ ⲡⲉ ϩⲛ
ⲧⲉϥⲁⲡⲟⲛⲟⲓⲁ: ⲧⲁⲓ ⲉⲧϣⲟⲟⲡ ⲛϩⲣⲁⲓ
ⲛϩⲏⲧϥ: ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ϫⲉ ⲁⲛⲟⲕ ⲡⲉ
ⲡⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲙⲙⲛ ⲕⲉⲛⲟⲩⲧⲉ
ϣⲟⲟⲡ ⲛⲥⲁⲃⲗⲗⲁⲓ ⲉϥⲟ ⲛⲁⲧⲥⲟⲟⲩⲛ
ⲡⲉⲙⲉϩϥⲧⲟⲟⲩ ⲡⲉ ⲓ+ⲁⲱ̅ ⲟⲩϩⲟ
ⲛⲇⲣⲁⲕⲱⲛ ⲡⲉ ⲉⲩⲛⲧⲉϥ ⲥⲁϣϥⲉ
ⲛⲁⲡⲉ ⲡⲙⲉϩtⲟⲩ ⲡⲉ ⲥⲁⲃⲁⲱⲑ̅
ⲟⲩϩⲟ ⲛⲇⲣⲁⲕⲱⲛ ⲡⲙⲉϩ-
ⲥⲟⲟⲩ ⲡⲉ ⲁⲇⲱⲛⲓⲛ̅ ⲟⲩϩⲟ ⲛⲏⲛⲉ
ⲡⲉ ⲡⲙⲉϩⲥⲁϣϥ ⲡⲉ ⲥⲁⲃⲃⲉⲇⲉ
ⲟⲩϩⲟ ⲛⲕⲱϩⲧ ⲡⲉ ⲉϥt ⲟⲩⲟⲉⲓⲛ
ⲧⲁⲓ ⲧⲉ ⲧⲑⲉⲃⲇⲟⲙⲁⲥ ⲛⲧⲉ ⲡⲥⲁⲃ-
ⲃⲁⲧⲟⲛ ⲓⲁⲗⲧⲁⲃⲁⲱⲑ̅ ⲇⲉ ⲛⲉⲟⲩⲛ-
ⲧⲁϥ ⲙⲙⲁⲩ ⲛⲟⲩⲙⲏⲏϣⲉ ⲙⲡⲣⲟ-
ⲥⲱⲡⲟⲛ ⲉϥⲟⲩⲏϩ 3ϩⲓ̅3ϫⲱⲟⲩ ⲧⲏⲣ-
ⲟⲩ ϩⲱⲥⲧⲉ ⲉⲧⲣⲉϥⲉⲓⲛⲉ ⲛⲟⲩϩⲟ

ⲛⲁϩⲣⲁⲟⲩ ⲧⲏⲣⲟⲩ ⲕⲁⲧⲁ ⲡⲉϥⲟⲩⲱϣⲉ
ⲉϥϣⲟⲟⲡ ϩⲛ ⲧⲙⲏⲧⲉ ⲛⲛⲥⲁⲣⲁϥⲓⲛ
ⲁϥⲡⲱϣⲉ ⲉϫⲱⲟⲩ ⲉⲃⲟⲗ ϩⲙ ⲡⲉϥ-
ⲕⲱϩⲧ ⲉⲧⲃⲉⲡⲁⲓ ⲁϥⲣ ϫⲟⲉⲓⲥ ⲉⲣⲟⲟⲩ
ⲉⲧⲃⲉ ⲧϭⲟⲙ ⲙⲡⲉⲟⲟⲩ ⲉⲧϣⲟⲟⲡ
ⲛⲁϥ ⲛⲟⲩⲟⲉⲓⲛ ⲛⲧⲉ ⲧⲉϥⲙⲁⲁⲩ
ⲉⲧⲃⲉ ⲡⲁⲓ ⲁϥⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ⲙⲙⲓⲛ
ⲙⲙⲟϥ ϫⲉ ⲛⲟⲩⲧⲉ: ⲛⲉϥⲣⲡⲓⲑⲉ ⲇⲉ
ⲁⲛ ⲉⲡⲙⲁ ⲉⲛⲧⲁϥ3ⲉⲓ̅3 ϩⲣⲁⲓ ⲛϩⲏⲧϥ
ⲁⲩⲱ ⲁϥⲙⲟⲩϫϭ ⲙⲛ ⲛⲉⲭⲟⲩⲥⲓⲁ
ⲉⲧϣⲟⲟⲡ ϩⲁⲣⲟϥ ⲛⲥⲁϣϥⲉ ⲛϭⲟⲙ
ⲛϩⲣⲁⲓ ϩⲙ ⲡⲉϥⲙⲉⲉⲩⲉ ⲁⲩⲱ ϩⲙ
ⲡⲧⲣⲉϥϫⲟⲟⲥ ⲁⲩϣⲱⲡⲉ ⲁⲩⲱ
ⲁϥt ⲣⲁⲛ ⲉⲧϭⲟⲙ ⲧϭⲟⲙ ⲁϥⲣⲁⲣⲝⲉⲥ-
ⲑⲁⲓ ϫⲛ ⲙⲡⲥⲁⲛⲧⲡⲉ ⲡϣⲟⲣⲡ
ⲙⲉⲛ ⲧⲉ ⲧⲙⲛⲧ/ⲝⲣⲥ̅ ϩⲁⲧⲛ ⲡϣⲟⲣⲡ
ⲁⲑⲱⲑ̅ ⲡⲙⲉϩⲥⲛⲁⲩ ⲧⲉ ⲧⲡⲣⲟⲛⲟⲓⲁ
ϩⲁⲧⲛ ⲡⲙⲉϩⲥⲛⲁⲩ ⲉⲗⲱⲁⲓⲱ̅
ⲡⲙⲉϩϣⲟⲙⲉⲧ ⲇⲉ ⲡⲉ ⲁⲥⲧⲣⲁϥⲁⲓⲱ̅
ⲡⲙⲉϩϥⲧⲟⲟⲩ ⲇⲉ ⲧⲉ ⲧⲙⲛⲧ/̅ϫⲟⲉⲓⲥ
ϩⲁⲧⲛ ⲡⲙⲉϩϥⲧⲟⲟⲩ [ⲓ+ⲁⲱ̅: ⲡⲙⲉϩ-
tⲟⲩ ⲇⲉ ⲧⲉ ⲧⲙⲛ̅ⲧⲉⲣⲟ ϩⲁⲧⲛ ⲡⲙⲉϩ-
tⲟⲩ ⲥⲁⲃⲁⲱⲑ̅: ⲧⲙⲉϩⲥⲟ ⲡⲉ ⲡⲕⲱϩ
ϩⲁⲧⲛ ⲡⲙⲉϩⲥⲟⲟⲩ ⲁⲇⲱⲛⲉⲓⲛ̅: ⲧⲙⲉϩ-
ⲥⲁϣϥⲉ ⲇⲉ ⲧⲉ ⲧⲙⲛⲧ/̅ⲣⲙⲛ̅ϩⲏⲧ
ϩⲁⲧⲛ ⲡⲙⲉϩⲥⲁϣϥ ⲥⲁⲃⲃⲁⲧⲉⲱⲛ̅
ⲛⲁⲓ ⲇⲉ ⲟⲩⲛⲧⲁⲩ ⲙⲙⲁⲩ ⲛⲟⲩ-

ⲥⲧⲉⲣⲉⲱⲙⲁ ⲕⲁⲧⲁ ⲡⲉ ⲛⲁⲓⲱⲛ
ⲛⲁⲓ ⲙⲉⲛ ⲁⲩt ⲣⲁⲛ ⲉⲣⲟⲟⲩ ⲕⲁⲧⲁ
ⲡⲉⲟⲟⲩ ⲛⲁⲧⲡⲉ ⲉⲡϣⲟⲣϣⲣ ⲛⲛⲓ-
ϭⲟⲙ: ⲛⲣⲁⲛ ⲇⲉ ⲛⲧⲁⲩⲧⲁⲁⲩ ⲉⲣⲟⲟⲩ
3ϩⲓ̅3ⲧⲛ ⲡⲟⲩⲁⲣⲝⲓⲅⲉⲛⲉⲧⲱⲣ ⲉⲩⲣ ϭⲟⲙ
ⲛϩⲣⲁⲓ ⲛϩⲧⲟⲩ ⲛⲣⲁⲛ ⲇⲉ ⲉⲧⲧⲟ
ⲧⲁⲩ ⲙⲙⲁⲩ ⲛⲣⲁⲛ ⲥⲛⲁⲩ ⲛⲕⲁ ⲇⲉ
ⲛⲓⲙ ⲉⲁϥⲧⲁⲙⲓⲟϥ ⲛ ⲁϥ-
ⲧⲉⲛⲟⲟⲩ ⲕⲁⲧⲁ ⲡⲓⲛⲉ ⲛⲛϣⲟⲣⲡ ⲛⲉ-
ⲱⲛ ⲛⲧⲁϩϣⲱⲡⲉ: ϩⲱⲥⲧⲉ ⲉⲧⲣⲉϥ-
ⲧⲁⲙⲓⲟⲟⲩ ⲙⲡⲥⲙ ⲧ ⲛⲁⲧⲧⲁⲕⲟ
ⲟⲩⲝ ϩⲟⲧⲓ ⲛⲧⲟϥ ϫⲉ ⲁϥⲛⲁⲩ ⲉⲛⲁⲧ-
ⲧⲁⲕⲟ ⲁⲗⲗⲁ ⲧϭⲟⲙ ⲉⲧⲛϩⲏⲧϥ ⲧⲁⲓ
ⲛⲧⲁϥϫⲓⲧⲥ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲛ ⲧⲉϥⲙⲁⲁⲩ
ⲉⲁⲥϫⲡⲟ ⲛϩⲏⲧϥ ⲙⲡⲓⲛⲉ ⲙⲡⲧⲉⲛⲟ
ⲉϥⲛⲁⲩ ⲇⲉ ⲉⲧⲕⲧⲓⲥⲓⲥ ⲉⲧⲕⲱⲧⲉ
ⲉⲣⲟϥ ⲁⲩⲱ ⲡⲁϣⲁⲓ ⲛⲛⲁⲅⲅⲉⲗⲟⲥ
ⲉⲧⲕⲧⲏⲟⲩ ⲉⲣⲟϥ: ⲛⲁⲓ ⲛⲧⲁⲩϣⲱ-
ⲡⲉ ⲉⲃⲟⲗ ⲙⲙⲟϥ ⲡⲉϫⲁϥ ⲛⲁⲩ ϫⲉ ⲁ-
ⲛⲟⲕ ⲁⲛⲟⲕ ⲟⲩⲛⲟⲩⲧⲉ ⲛⲣⲉϥⲕⲱϩ
ⲁⲩⲱ ⲙⲙⲛ ⲕⲉⲛⲟⲩⲧⲉ ⲛⲥⲁⲃⲗⲗⲁⲓ
ⲡⲁⲓ ⲇⲉ ⲉϥⲧⲁⲩⲟ ⲙⲙⲟϥ ⲉϥⲣⲥⲏⲙⲁⲛⲉ
ⲛⲛⲁⲅⲅⲉⲗⲟⲥ ⲉⲧϣⲟⲟⲡ ϣⲁⲣⲟϥ
ⲇⲉ ⲟⲩⲛ ⲕⲉⲛⲟⲩⲧⲉ ϣⲟⲟⲡ: ⲉⲛⲉ ⲙ-
ⲙⲛ ⲕⲉⲟⲩⲁ ⲅⲁⲣ ϣⲟⲟⲡ ⲛⲉ ⲛⲓⲙ ⲡⲉ
ⲧϥⲛⲁⲕⲱϩ ⲉⲣⲟϥ: ⲁⲥⲣⲁⲣⲝⲉⲥⲑⲉ
ϭⲉ ⲛϣⲉⲉⲓ ⲛϭⲓ ⲧⲙⲁⲁⲩ ⲁⲥⲙⲙⲉ
ⲉⲡϣⲧⲁ ϩⲙ ⲡⲧⲣⲉϥϭⲱϫⲃ ⲛϭⲓ ⲡⲣⲣⲓⲉ

ⲙⲡⲉⲥⲟⲩⲟⲉⲓⲛ: ⲁⲩⲱ ⲁⲥϩⲧⲟⲙϩⲧⲙ
ⲉⲃⲟⲗ ϫⲉ ⲙⲡⲉϥⲣⲥⲩⲙϥⲱⲛⲉ ⲛⲙⲙⲁⲥ
ⲛϭⲓ ⲡⲉⲥϣⲃⲏⲣ ⲛϩⲱⲧⲣ: ⲁⲛⲟⲕ ⲇⲉ ⲡⲉ-
ϫⲁⲓ ϫⲉ ⲡϫⲟⲉⲓⲥ ⲟⲩ ⲡⲉ ⲁⲥϣⲉⲉⲓ:
ⲛⲧⲟϥ ⲇⲉ ⲁϥⲥⲱⲃⲉ ⲡⲉϫⲁϥ ϫⲉ ⲙⲡⲣ-
ⲙⲉⲉⲩⲉ ϫⲉ ⲕⲁⲧⲁ ⲑⲉ ⲉⲛⲧⲁϥϫⲟⲟⲥ
ⲛϭⲓ ⲙⲱⲩⲥⲏⲥ 3ϩ[ⲓ̅3ϫⲛ ⲙⲙⲟⲩⲉⲓⲟⲟⲩⲉ
ⲙⲙⲁⲛ ⲁⲗⲗⲁ ⲛⲧⲉⲣⲉⲥⲛⲁⲩ ⲉⲧⲕⲁ-
ⲕⲓⲁ ⲉⲛⲧⲁⲥϣⲱⲡⲉ ⲁⲩⲱ ⲡϫⲓ ⲉⲃⲟⲗ ⲛ-
ⲧⲁϥϫⲓⲧϥ ⲛϭⲓ ⲡⲉⲥϣⲏⲣⲉ ⲁⲥⲣⲙⲉⲧⲁ-
ⲛⲟⲉⲓ ⲁⲩⲱ ⲁⲩⲃϣⲉ ϣⲱⲡⲉ ⲛⲁⲥ-
ϩⲙ ⲡⲕⲁⲕⲉ ⲛⲧⲙⲛⲧ/̅[ⲁⲧⲥⲟⲟⲩⲛ ⲁⲩⲱ
ⲁⲥⲣⲁⲣϫⲉⲓ ⲛϣⲓⲡⲉ ⲙⲡⲉⲥⲣⲧⲟⲗⲙⲁ
ⲇⲉ ⲉⲕⲧⲟⲥ: ⲁⲗⲗⲁ ⲛⲉⲥⲙⲟⲟϣⲉ ϩⲛ
ⲟⲩⲕⲓⲙ ⲡⲕⲓⲙ ⲇⲉ ⲡⲉ ⲡϣⲉⲉⲓ ⲁϥ-
ϫⲓ ⲇⲉ ⲛϭⲓ ⲡⲁⲩⲑⲁⲇⲏⲥ ⲛⲟⲩϭⲟⲙ
ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲛ ⲧⲉϥⲙⲁⲁⲩ ⲛⲉϥⲟ ⲅⲁⲣ ⲛ-
ⲁⲧⲥⲟⲟⲩⲛ: ⲉϥⲙⲉⲉⲩⲉ ⲅⲁⲣ ϫⲉ ⲙⲙⲛ
ⲕⲉ ϣⲟⲟⲡ ⲉⲓⲙⲏⲧⲓ ⲉⲧⲉϥⲙⲁⲁⲩ
ⲙⲁⲩⲁⲁⲥ: ⲉϥⲛⲁⲩ ⲇⲉ ⲉⲡⲁϣⲁⲓ
ⲛⲛⲁⲅⲅⲉⲗⲟⲥ ⲛⲁⲓ ⲉⲛⲧⲁϥⲥⲟⲛⲧⲟⲩ
ⲁϥϫⲓⲥⲉ ϭⲉ ⲙⲙⲟϥ ⲉϩⲣⲁⲓ ⲉϫⲱⲟⲩ
ⲧⲙⲁⲁⲩ ⲇⲉ ⲛⲧⲉⲣⲉⲥⲙⲙⲉ ⲉⲧϩⲃⲥⲱ
ⲙⲡⲕⲁⲕⲉ ϫⲉ ⲙⲡⲉϥϣⲱⲡⲉ ϩⲛ ⲟⲩ-
ϫⲱⲕ ⲁⲥⲙⲙⲉ ϭⲉ ϫⲉ ⲙⲡⲉϥⲣⲥⲩⲙ-
ϥⲱⲛⲓ ⲛⲙⲙⲁⲥ ⲛϭⲓ ⲡⲉⲥϣⲃⲏⲣ
ⲛϩⲱⲧⲣ ⲁⲥⲣⲙⲉⲧⲁⲛⲟⲓ ϩⲛ ⲟⲩⲣⲓⲙⲉ

ⲉⲛⲁϣⲱϥ: ⲁⲩⲱ ⲁⲩⲥⲱⲧⲙ ⲉⲡⲥⲟ-
ⲡⲥ ⲛⲧⲉⲥⲙⲉⲧⲁⲛⲟⲓⲁ ⲁⲩⲱ ⲁⲩ-
ⲉⲓⲛⲉ ⲛⲟⲩⲥⲙⲟⲩ ⲉϩⲣⲁⲓ ϩⲁⲣⲟⲥ ⲛϭⲓ
ⲡⲉⲡⲗⲏⲣⲱⲙⲁ ⲧⲏⲣϥ ⲙⲡⲁϩⲟⲣⲁⲧⲟⲛ
ⲙⲡⲁⲣⲑⲉⲛⲓⲕⲟⲛ ⲙⲡⲛⲁ̅: ⲁⲩⲱ ⲁϥ-
ⲉⲓⲱⲣⲙ ϩⲙ ⲡⲧⲣⲉϥⲉⲓⲱⲣⲙ ⲇⲉ ⲛϭⲓ
ⲡⲁϩⲟⲣⲁⲧⲟⲛ ⲙⲡⲛⲁ̅ ⲁϥⲡⲱϩⲧ ⲉ-
ϩⲣⲁⲓ ⲉϫⲱⲥ ⲛϭⲓ ⲡⲉⲡⲛ̅ⲁ ⲉⲧⲟⲩⲁⲁⲃ
ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲛ ⲡⲉⲩⲡⲗⲏⲣⲱⲙⲁ ⲧⲏⲣϥ
ⲛⲧⲁϥ3ⲉⲓ̅3 ⲅⲁⲣ ⲛⲁⲥ ⲁⲛ ⲛϭⲓ ⲡⲉⲥϣⲃⲏⲣ
ⲛϩⲱⲧⲣ ⲁⲗⲗⲁ ⲛⲧⲁϥ3ⲉⲓ̅3 ⲛⲁⲥ ⲉϩⲣⲁⲓ
3ϩⲓ̅3ⲧⲛ ⲡⲡⲗⲏⲣⲱⲙⲁ: ϫⲉⲕⲁⲁⲥ ⲉϥⲛⲁ-
ⲥⲟϩⲉ ⲙⲡⲉⲥϣⲧⲁ: ⲁⲩⲱ ⲁϥⲉⲓⲛⲉ
ⲙⲙⲟⲥ ⲉϩⲣⲁⲓ ⲉⲡⲉⲥⲁⲓⲱⲛ ⲁⲛ ⲙⲙⲓⲛ
ⲙⲙⲟⲥ ⲁⲗⲗⲁ ⲛⲧⲡⲉ ⲙⲡⲉⲥϣⲏⲣⲉ
ⲉⲧⲉ ⲧⲁⲓ ⲧⲉ ⲧⲡⲉ ⲙⲙⲁϩⲯⲉⲓⲧ ϣⲁⲛ-
ⲧⲉⲥⲥⲟϩⲉ ⲙⲡⲉⲥϣⲧⲁ: ⲁⲩⲱ ⲟⲩ-
ⲥⲙⲏ ⲁⲥ3ⲉⲓ̅3 ⲉⲃⲟⲗ ϩⲛ ⲧⲡⲉ ⲛⲛⲁⲓⲱⲛ
ⲧⲁⲓ ⲉⲧϫⲟⲥⲉ ϫⲉ ϥϣⲟⲟⲡ ⲛϭⲓ ⲡⲣⲱ-
ⲙⲉ ⲁⲩⲱ ⲡϣⲏⲣⲉ ⲙⲡⲣⲱⲙⲉ:
ⲁϥⲥⲱⲧⲙ ⲇⲉ ⲛϭⲓ ⲡⲣⲱⲧⲁⲣⲝⲱⲛ
ⲓ+ⲁⲗⲧⲁⲃⲁⲱⲑ̅ ⲉϥⲙⲉⲉⲩⲉ ϫⲉ ⲛⲧⲁ-
ⲧⲉⲥⲙⲏ ϣⲱⲡⲉ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲛ ⲧⲉϥⲙⲁ-
ⲁⲩ: ⲁⲩⲱ ⲙⲡⲉϥⲉⲓⲙⲉ ϫⲉ ⲛⲧⲁⲥ3ⲉⲓ̅3-
ⲧⲱⲛ ⲁⲩⲱ ⲁϥⲧⲥⲁⲃⲟⲟⲩ ⲛϭⲓ ⲡⲙⲏ-
ⲧⲣⲟⲡⲁⲧⲱⲣ ⲉⲧⲟⲩⲁⲁⲃ: ⲁⲩⲱ ⲡⲧⲉ-
ⲗⲉⲓⲟⲥ ⲧⲉⲡⲣⲟⲛⲟⲓⲁ ⲉⲧϫⲏⲕ ⲉⲃⲟⲗ
ⲧ3ϩⲓ̅3ⲕⲱⲛ ⲙⲡⲓⲁϩⲟⲣⲁⲧⲟⲥ ⲉⲧⲉ ⲡⲁⲓ
ⲡⲉ ⲡⲓⲱⲧ ⲙⲡⲧⲏⲣϥ ⲡⲁⲓ ⲉⲛⲧⲁ-
ⲡⲧⲏⲣϥ ϣⲱⲡⲉ ⲛϩⲏⲧϥ ⲡϣⲟⲣⲡ

ⲛⲣⲱⲙⲉ ϫⲉ ϩⲛ ⲟⲩⲧⲩⲡⲟⲥ ⲛⲁⲛⲇⲣⲉ-
ⲁⲥ ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲙⲡⲉϥⲉⲓⲛⲉ
ⲁⲩⲱ ⲁϥⲥⲧⲱⲧ ⲧⲏⲣϥ ⲛϭⲓ ⲡⲉⲱⲛ ⲙ-
ⲡⲣⲱⲧⲁⲣⲝⲱⲛ ⲁⲩⲱ ⲛⲥⲛⲧⲉ ⲙⲡⲛⲟⲩⲛ
ⲁⲩⲕⲓⲙ: ⲁⲩⲱ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲛ ⲙⲙⲟⲩⲉⲓⲟ-
ⲟⲩⲉ ⲛⲁⲓ ⲉⲧϣⲟⲟⲡ 3ϩⲓ̅3ϫⲛ ⲑⲩⲗⲏ ⲁϥⲣ-
ⲟⲩⲟⲉⲓⲛ ⲛϭⲓ ⲡⲥⲁ ⲙⲡⲓⲧⲛ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲛ
ⲡⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛⲧⲉϥ3ϩⲓ̅3ⲕⲱⲛ ⲧⲁⲓ ⲛ-
ⲧⲁⲥⲟⲩⲟⲛϩⲥ: ⲁⲩⲱ ⲛⲧⲉⲣⲟⲩⲉⲓⲱⲣⲙ
ⲛϭⲓ ⲛⲉⲭⲟⲩⲥⲓⲁ ⲧⲏⲣⲟⲩ ⲁⲩⲱ ⲡⲣⲱⲧⲁⲣ-
ⲝⲱⲛ ⲁⲩⲛⲁⲩ ⲉⲡⲙⲉⲣⲟⲥ ⲧⲏⲣϥ ⲙⲡⲥⲁ
ⲙⲡⲓⲧⲛ ⲉⲁϥⲣⲟⲩⲟⲉⲓⲛ ⲁⲩⲱ ⲉⲃⲟⲗ
3ϩⲓ̅3ⲧⲛ ⲡⲟⲩⲟⲉⲓⲛ ⲁⲩⲛⲁⲩ ⲛϩⲣⲁⲓ ϩⲙ
ⲡⲙⲟⲟⲩ ⲁⲡⲧⲩⲡⲟⲥ ⲛⲑⲓⲕⲱⲛ ⲁⲩⲱ
ⲡⲉϫⲁϥ ⲛⲛⲉⲭⲟⲩⲥⲓⲁ ⲉⲧϣⲟⲟⲡ
ϣⲁⲣⲟϥ ϫⲉ ⲁⲙⲏⲉⲓⲧⲛ ⲛⲧⲛⲧⲁⲙⲓⲟ
ⲛⲟⲩⲣⲱⲙⲉ ⲕⲁⲧⲁ ⲑⲓⲕⲱⲛ ⲙⲡⲛⲟⲩ-
ⲧⲉ ⲁⲩⲱ ⲕⲁⲧⲁ ⲡⲉⲛⲉⲓⲛⲉ ϫⲉⲕⲁ-
ⲁⲥ ⲉⲣⲉⲧⲉϥ3ϩⲓ̅3ⲕⲱⲛ ⲛⲁϣⲱⲡⲉ ⲛⲁⲛ
ⲛⲟⲩⲟⲉⲓⲛ: ⲁⲩⲱ ⲁⲩⲧⲁⲙⲓⲟ ⲉⲃⲟⲗ
3ϩⲓ̅3ⲧⲛ ⲛϭⲟⲙ ⲛⲛⲉⲩⲉⲣⲏⲟⲩ ⲕⲁⲧⲁ ⲙ-
ⲙⲁⲉⲓⲛ ⲉⲛⲧⲁϥt ⲙⲙⲟⲥ ⲛⲁⲩ: ⲁⲩⲱ
ⲧⲟⲩ3ⲉⲓ̅3 ⲧⲟⲩ3ⲉⲓ̅3 ⲛⲛⲉⲭⲟⲩⲥⲓⲁ ⲁⲩt ⲛ-
ⲟⲩⲙⲁⲉⲓⲛ ⲛϩⲣⲁⲓ ϩⲙ ⲡⲧⲩⲡⲟⲥ ⲛ-
ⲑⲓⲕⲱⲛ ⲧⲁⲓ ⲛⲧⲁⲩⲛⲁⲩ ⲉⲣⲟⲥ ⲛ-
ϩⲣⲁⲓ ϩⲛ ⲧⲉⲯⲩⲝⲓⲕⲏ ⲁϥⲧⲁⲙⲓⲟ ⲛ-
ⲟⲩϩⲩⲡⲟⲥⲧⲁⲥⲓⲥ ⲕⲁⲧⲁ ⲡⲓⲛⲉ ⲙ-
ⲡϣⲟⲣⲡ ⲛⲣⲱⲙⲉ ⲛⲧⲉⲗⲉⲓⲟⲥ
ⲁⲩⲱ ⲡⲉϫⲁⲩ ϫⲉ ⲙⲁⲣⲛⲙⲟⲩⲧⲉ
ⲉⲣⲟϥ ϫⲉ ⲁⲇⲁⲙ ϫⲉⲕⲁⲁⲥ ⲉⲣⲉ-

ⲡⲉϥⲣⲁⲛ ⲛⲁϣⲱⲡⲉ ⲛⲁⲛ ⲛⲟⲩϭⲟⲙ
ⲛⲟⲩⲟⲉⲓⲛ: ⲁⲩⲱ ⲁⲩⲣⲁⲣⲝⲓ ⲛϭⲓ ⲛ-
ⲇⲩⲛⲁⲙⲓⲥ: ⲧϣⲟⲣⲡ ⲧⲉ ⲧⲙⲛⲧ/̅ⲝⲣⲥ̅
ⲁⲥⲧⲁⲙⲓⲟ ⲛⲟⲩⲯⲩⲝⲏ ⲛⲕⲁⲥ: ⲧⲙⲉϩ-
ⲥⲛⲧⲉ ⲧⲉ ⲧⲡⲣⲟⲛⲟⲓⲁ ⲁⲥⲧⲁⲙⲓⲟ ⲛⲟⲩ-
ⲯⲩⲝⲏ ⲙⲙⲟⲩⲧ ⲧⲙⲉϩϣⲟⲙⲧⲉ ⲇⲉ
ⲧⲉ ⲧⲙⲛ̅ⲧⲛⲟⲩⲧⲉ ⲁⲥⲧⲁⲙⲓⲟ ⲛⲟⲩⲯⲩ-
ⲝⲏ ⲛⲥⲁⲣⲭ ⲧⲙⲉϩϥⲧⲟ ⲇⲉ ⲧⲉ ⲧⲙⲛⲧ/̅-
ϫⲟⲉⲓⲥ ⲁⲥⲧⲁⲙⲓⲟ ⲛⲟⲩⲯⲩⲝⲏ ⲛⲁⲧⲕⲁⲥ-
ⲧⲙⲉϩt ⲧⲉ ⲧⲙⲛ̅ⲧⲉⲣⲟ ⲁⲥⲧⲁⲙⲓⲟ
ⲛⲟⲩⲯⲩⲝⲏ ⲛⲥⲛⲟϥ: ⲧⲙⲉϩⲥⲟ ⲡⲉ
ⲡⲕⲱϩ ⲁⲥⲧⲁⲙⲓⲟ ⲛⲟⲩⲯⲩⲝⲏ ⲛϣⲁ-
ⲁⲣ ⲧⲙⲉϩⲥⲁϣϥⲉ ⲧⲉ ⲧⲙⲛ̅ⲧⲣⲙⲛ̅-
ϩⲏⲧ ⲁⲥⲧⲁⲙⲓⲟ ⲛⲟⲩⲯⲩⲝⲏ ⲛⲃⲟⲩϩⲉ
ⲁⲩⲁϩⲉ ⲇⲉ ⲧⲏⲣⲟⲩ ⲉⲣⲟϥ ⲛϭⲓ ⲡⲁϣⲁⲓ
ⲛⲛⲁⲅⲅⲉⲗⲟⲥ ⲁⲩϫⲓ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲛ ⲛ-
ⲉⲭⲟⲩⲥⲓⲁ ⲛⲧⲥⲁϣϥⲉ ⲛϩⲩⲡⲟⲥⲧⲁ-
ⲥⲓⲥ ⲛⲧⲉ ⲧⲯⲩⲝⲏ ϫⲉⲕⲁⲁⲥ ⲉⲩⲛⲁⲧⲁ-
ⲙⲓⲟ ⲙⲡϫⲱⲛϥ ⲛⲙⲙⲉⲗⲟⲥ ⲙⲛ ⲡϫⲱ-
ⲛϥ ⲛⲛϣⲁⲩ ⲙⲛ ⲧⲥⲩⲛⲑⲉⲥⲓⲥ ⲙⲡⲧⲉ-
ⲛⲟ ⲙⲡⲟⲩⲁ ⲡⲟⲩⲁ ⲛⲛⲙⲙⲉⲗⲟⲥ:
ⲡϣⲟⲣⲡ ⲙⲉⲛ ⲁϥⲣⲁⲣⲝⲉⲓ ⲉⲧⲁⲙⲓⲟ ⲛ-
ⲧⲁⲡⲉ ⲉⲧⲉⲣⲁϥⲁⲱⲡⲉ̅: ⲁⲃⲣⲱⲛ̅
ⲁϥⲧⲁⲙⲓⲟ ⲛϫⲱϥ ⲙⲏⲛⲓⲅⲅⲉⲥⲥⲧⲣⲱⲏⲑ̅
ⲁϥⲧⲁⲙⲓⲟ ⲙⲡⲉⲛⲕⲉϥⲁⲗⲟⲥ:
ⲁⲥⲧⲉⲣⲉⲝⲙⲏ̅ ⲙⲡⲃⲁⲗ ⲛⲟⲩⲛⲁⲙ
ⲑⲁⲥⲡⲟⲙⲟⲝⲁ̅ ⲙⲡⲃⲁⲗ ⲛϭⲃⲟⲩⲣ
ⲓⲉⲣⲱⲛⲩⲙⲟⲥ ⲙⲡⲙⲁⲁϫⲉ ⲛⲟⲩⲛⲁⲙ
ⲃⲓⲥⲥⲟⲩⲙ̅ ⲙⲡⲙⲁⲁϫⲉ ⲛϭⲃⲟⲩⲣ
ⲁⲕⲉⲓⲱⲣⲓⲙ̅ ⲙⲡϣⲁ: ⲃⲁⲛⲏⲛ̅ ⲉϥⲣⲟⲩⲙ̅
ⲛⲛⲉⲥⲡⲟⲧⲟⲩ: ⲁⲙⲏⲛ̅ ⲛⲛⲟⲃϩⲉ
ⲓⲃⲓⲕⲁⲛ ⲛⲛⲁϫϩⲉ: ⲃⲁⲥⲓⲗⲓⲁⲇⲏⲙⲏ̅

ⲙⲡⲁⲣⲓⲥⲑⲙⲓⲟⲛ: ⲁⲝⲝⲁ ⲛⲥⲧⲁϥⲩⲗⲏ
ⲁⲇⲁⲃⲁⲛ̅ ⲙⲡⲙⲟⲩⲧ: ⲝⲁⲁⲙⲁⲛ̅ ⲙ-
ⲡⲥϥⲟⲛⲧⲩⲗⲟⲥ ⲇⲉⲁⲣⲝⲱ̅ ⲛⲧϣⲟⲩⲱⲃⲉ
ⲧⲏⲃⲁⲣ̅ ⲛⲧⲛⲁϩⲃⲉ ⲛⲟⲩⲛⲁⲙ: ⲛ.
ⲛⲧⲛⲁϩⲃⲉ ⲛϭⲃⲟⲩⲣ: ⲙⲛⲓⲁⲝⲱⲣ̅ ⲙⲡⲕⲉ-
ⲗⲉⲛⲕⲉϩ ⲛⲟⲩⲛⲁⲙ .ⲉ ⲙⲡⲕⲉ-
ⲗⲉⲛⲕⲉϩ ⲛϩⲃⲟⲩⲣ: ⲁⲃⲓⲧⲣⲓⲱⲛ ⲛⲑⲱⲙⲉ
ⲛⲟⲩⲛⲁⲙ: ⲉⲩⲁⲛⲑⲏⲛ̅ ⲛⲑⲱⲙⲉ ⲛϭⲃⲟⲩⲣ
ⲕⲣⲩⲥ̅ ⲛⲧϭⲓϫ ⲛⲟⲩⲛⲁⲙ ⲃⲏⲗⲩⲁⲓ ⲛ-
ⲧϭⲓϫ ⲛϭⲃⲟⲩⲣ: ⲧⲣⲏⲛⲉⲩ̅ ⲛⲧⲏⲃⲉ ⲛⲧϭⲓϫ ⲛ-
ⲟⲩⲛⲁⲙ: ⲃⲁⲗⲃⲏⲗ̅ ⲛⲧⲏⲃⲉ ⲛⲧϭⲓϫ ⲛ-
ϭⲃⲟⲩⲣ: ⲕⲣⲓⲙⲁⲛ ⲛⲉⲓⲉⲓⲃ ⲛⲛϭⲓϫ:
ⲁⲥⲧⲣⲱⲯ̅ ⲧⲕⲓⲃⲉ ⲛⲟⲩⲛⲁⲙ: ⲃⲁⲣⲣⲱϥ̅
ⲧⲕⲓⲃⲉ ⲛϭⲃⲟⲩⲣ: ⲃⲁⲟⲩⲙ̅ ⲡϫⲟ ⲛ-
ⲟⲩⲛⲁⲙ: ⲁⲣⲁⲣⲓⲙ̅ ⲡϫⲟ ⲛϭⲃⲟⲩⲣ:
ⲁⲣⲉⲝⲏ̅ ⲛⲧⲕⲟⲓⲗⲓⲁ: ϥⲑⲁⲩⲏ̅ ⲛⲑⲟⲗⲡⲉ:
ⲥⲏⲛⲁϥⲑⲓ̅ ⲩⲡⲟⲝⲟⲛⲇⲣⲓⲟⲥ ⲁⲣⲁⲝⲉ̅-
ⲑⲱⲡ̅ⲓ ⲙⲡⲥⲡⲓⲣ ⲛⲟⲩⲛⲁⲙ: ⲁⲃⲉⲇⲱ̅
ⲙⲡⲥⲡⲓⲣ ⲛϭⲃⲟⲩⲣ: ⲃⲁⲣⲓⲁⲥ ⲛⲧ/̅tⲡⲉ
ⲛⲟⲩⲛⲁⲙ: ϥⲛⲟⲩⲑ ⲧtⲡⲉ ⲛϭⲣⲟⲩⲣ
ⲁⲃⲏⲛⲗⲉⲛⲁⲣⲝⲉ̅ⲓ ⲛⲛⲁⲧⲕⲁⲥ: ⲝⲛⲟⲩ̅
ⲙⲉⲛⲓⲛⲟⲣⲓⲛ̅ ⲛⲛⲕⲁⲁⲥ: ⲥⲏⲥⲟⲗⲉ ⲙⲡ-
ⲥⲧⲟⲙⲁⲝⲟⲥ: ⲁⲅⲣⲟⲙⲁⲩⲙⲁ̅ ⲙϥⲏⲧ
ⲃⲁⲛⲱ̅ ⲙⲡⲛⲉⲩⲙⲟⲛⲓⲛ ⲥⲱⲥⲧⲣⲁⲡⲁⲗ̅
ⲙⲡϩⲏⲡⲁⲣ: ⲁⲛⲏⲥⲓⲙⲁⲗⲁⲣ̅ ⲙⲡⲥⲡⲗⲏⲛ
ⲑⲱⲡⲓⲑⲣⲱ ⲛⲛⲙⲉϩⲧ: ⲃⲓⲃⲗⲱ̅ ⲛ-
ⲛϭⲗⲁⲧⲉ: ⲣⲟⲉⲣⲱⲣ ⲛⲙⲙⲟⲩⲧ
ⲧⲁϥⲣⲉⲱ̅ ⲛⲛϫⲓⲥⲉ ⲙⲡⲥⲱⲙⲁ
ⲓ+ⲡⲟⲩⲥⲡⲟⲃⲱⲃⲁ̅ ⲛⲛϥⲗⲉⲯ
ⲃⲓⲛⲉⲃⲟⲣⲓⲛ̅ ⲛⲁⲣⲧⲏⲣⲓⲁ:

ⲁⲁⲧⲟⲓ̅ⲙⲉⲛϥⲏϥⲉⲓ̅ ⲛⲱⲟⲩ ⲛⲉ ⲛⲛⲓ-
ϥⲉ ⲉⲧϩⲛ ⲙⲙⲉⲗⲟⲥ ⲧⲏⲣⲟⲩ ⲏⲛⲑⲟⲗⲗⲉ̅-
ⲓⲁ̅ ⲧⲥⲁⲣⲭ ⲧⲏⲣⲥ: ⲃⲉⲇⲟⲩⲕ̅ ⲡⲧⲉⲧⲉ
ⲛⲟⲩⲛⲁⲙ: ⲁⲣⲁⲃⲏⲉⲓ ⲡⲃⲁϩ ⲛϭⲃⲟⲩⲣ
ⲉⲓⲗⲱ ⲛⲇⲓⲇⲩⲙⲟⲥ: ⲥⲟⲣⲙⲁ̅ ⲛⲉⲇⲩⲟⲛ
ⲅⲟⲣⲙ̅ⲁⲕⲁⲓⲟⲝⲗⲁⲃⲁⲣ̅ ⲡⲙⲏⲣⲟⲥ ⲛⲟⲩ-
ⲛⲁⲙ: ⲛⲉⲃⲣⲓⲑ̅ ⲡⲙⲏⲣⲟⲥ ⲛϭⲃⲟⲩⲣ
ⲯⲏⲣⲏⲙ̅ ⲛϭⲗⲁⲧⲉ ⲛⲧⲟⲩⲣⲏⲧⲉ ⲛⲟⲩⲛⲁⲙ
ⲁⲥⲁⲕⲗⲁⲥ̅ ⲧϭⲗⲱⲧ ⲛϭⲃⲟⲩⲣ ⲓ+ⲟⲣⲙⲁⲱⲑ̅
ⲡⲡⲉⲧ ⲛⲟⲩⲛⲁⲙ: ⲏⲙⲏⲛⲩⲛ̅ ⲡⲡⲉⲧ-
ⲛϭⲃⲟⲩⲣ ⲕⲛⲩ̅ⲭ ⲧⲥⲏϥⲉ ⲛⲟⲩⲛⲁⲙ:
ⲧⲩⲡⲏⲗⲟⲛ ⲧⲥⲏϥⲉ ⲛϭⲃⲟⲩⲣ ⲁⲝⲓⲏⲗ̅
ⲛⲧⲕⲗⲗⲉ ⲛⲟⲩⲛⲁⲙ: ⲃⲟⲁⲃⲉⲗ̅ ⲛ-
ⲛⲉⲥⲧⲏⲃⲉ ⲧⲣⲁⲝⲟⲩ̅ ⲛⲧⲟⲩⲣⲏⲧⲉ ⲛ-
ϭⲃⲟⲩⲣ: ϥⲓⲕⲛⲁ ⲛⲛⲉⲥⲧⲏⲃⲉ: ⲙⲓⲁⲙⲁⲓ̅
ⲛⲉⲓⲉⲓⲃ ⲛⲛⲟⲩⲉⲣⲏⲧⲁⲓ: ⲗⲁⲃⲏⲣⲛⲓⲟⲩⲙ̅
ⲛⲉⲛⲧⲁⲩⲧⲟϣⲟⲩ ⲇⲉ ⲉϩⲣⲁⲓ ⲉϫⲛ
ⲛⲁⲓ ⲧⲏⲣⲟⲩ ⲡⲉ ⲁⲑⲱⲑ̅: ⲁⲣⲙⲁⲥ̅:
ⲕⲁⲗⲓⲗⲁ̅: ⲓ+ⲁⲃⲏⲗ̅: ⲥⲁⲃⲁⲱⲑ̅: ⲕⲁ̅ⲓⲛ>:
ⲁⲃⲉⲗ̅: ⲛⲉⲧⲉⲛⲉⲣⲅⲓ ⲇⲉ ⲕⲁⲧⲁ ⲙⲉ-
ⲣⲟⲥ ⲛϩⲣⲁⲓ ϩⲛ ⲛⲙⲉⲗⲟⲥ: ⲧⲁⲡⲉ ⲙⲉⲛ
ⲇⲓⲟⲗⲓⲙⲟⲇⲣⲁⲍⲁ̅ ⲡⲙⲟⲩⲧ ⲓ+ⲁⲙⲙⲉⲁⲭ̅
ⲧⲛⲁϩⲃⲉ ⲛⲟⲩⲛⲁⲙ ⲓ+ⲁⲕⲟⲩⲓ+ⲃ̅ ⲧⲛⲁϩ-
ⲃⲉ ⲛϭⲃⲟⲩⲣ ⲟⲩⲉⲣⲧⲱ̅ⲛ ⲧϭⲓϫ ⲛⲟⲩ-
ⲛⲁⲙ ⲟⲩⲇⲉⲓⲇⲓ̅: ⲧϭⲃⲟⲩⲣ ⲁⲣⲃⲁⲟ̅ ⲛ-
ⲧⲏⲃⲉ ⲛⲧϭⲓϫ ⲛⲟⲩⲛⲁⲙ: ⲗⲁⲙⲡⲛⲱ̅
ⲛⲧⲏⲃⲉ ⲛⲧϭⲓϫ ⲛϩⲃⲟⲩⲣ ⲗⲏⲉⲕⲁϥⲁⲣ̅
ⲧⲕⲓⲃⲉ ⲛⲟⲩⲛⲁⲙ ⲃⲁⲣⲃⲁⲣ̅ ⲧⲕⲓⲃⲉ ⲛ-
ϭⲃⲟⲩⲣ ⲓ+ⲙⲁⲏ̅ ⲧⲙⲉⲥⲑⲏⲧ ⲡⲓⲥⲁⲛ̅-
ⲇⲣⲁⲡⲧⲏⲥ̅ ⲡϫⲟ ⲛⲟⲩⲛⲁⲙ ⲕⲟⲁⲇⲏ̅
ⲡϫⲟ ⲛϭⲃⲟⲩⲣ ⲟⲇⲉⲱⲣ̅ ⲡⲥⲡⲓⲣ

ⲛⲟⲩⲛⲁⲙ ⲁⲥϥⲓⲭⲭⲓⲭ̅ ⲡⲥⲡⲓⲣ ⲛϭⲃⲟⲩⲣ
ⲥⲟⲩⲛⲟⲅⲝⲟⲩⲧⲁ̅ ⲧⲕⲟⲓⲗⲓⲁ ⲁⲣⲟⲩϥ̅
ⲡⲉⲕⲟⲩⲛϥ ⲥⲁⲃⲁⲗⲱ̅: ⲡⲙⲏⲣⲟⲥ ⲛⲟⲩ-
ⲛⲁⲙ ⲝⲁⲣⲝⲁⲣⲃ̅ ⲡⲙⲏⲣⲟⲥ ⲛϭⲃⲟⲩⲣ
ⲝⲑⲁⲱ̅: ⲛⲁⲓⲇⲟⲓⲟⲛ ⲧⲏⲣⲟⲩ ⲑⲁⲃⲓⲛⲱⲑ̅: ⲡ-
ⲡⲉⲧ ⲛⲟⲩⲛⲁⲙ ⲝⲟⲩⲭ̅ ⲡⲡⲉⲧ ⲛϭⲃⲟⲩⲣ
ⲝⲁⲣⲝⲁ̅ ⲧⲥⲏⲃⲉ ⲛⲟ[ⲩⲛⲁⲙ ⲁⲣⲟⲏⲣ̅:
ⲧⲥⲏⲃⲉ ⲛϭⲃⲟⲩⲣ ⲧⲱⲉⲝⲑⲁ̅: ⲧⲕⲗⲗⲉ
ⲛⲟⲩⲛⲁⲙ ⲁⲱⲗ̅ ⲧⲕⲗⲗⲉ ⲛϭⲃⲟⲩⲣ
ⲝⲁⲣⲁⲛⲏⲣ̅: ⲧⲟⲩⲉⲣⲏⲧⲉ ⲛⲛⲟⲩⲛⲁⲙ
ⲃⲁⲥⲧⲁⲛ̅ ⲛⲉⲥⲧⲏⲃⲉ ⲁⲣⲝⲉⲛⲧⲉⲝⲑⲁ̅
ⲧⲟⲩⲉⲣⲏⲧⲉ ⲛϭⲃⲟⲩⲣ ⲙⲁⲣⲉϥⲛⲟⲩⲛⲑ̅
ⲛⲉⲥⲧⲏⲃⲉ ⲁⲃⲣⲁⲛⲁ̅: ⲛⲉⲩϭⲙϭⲟⲙ
ⲉϩⲣⲁⲓ 3ϩⲓ̅3ϫⲛ ⲛⲁⲓ ⲧⲏⲣⲟⲩ ⲛϭⲓ ⲥⲁϣϥ
ⲍ ⲙⲓⲝⲁⲏⲗ̅: ⲟⲩⲣⲓⲏⲗ̅: ⲁⲥⲙⲉⲛⲉⲇⲁⲥ̅:
ⲥⲁϥⲁⲥⲁⲧⲟⲏⲗ̅: ⲁⲁⲣⲙⲟⲩⲣⲓⲁⲙ̅: ⲣⲓⲝⲣⲁⲙ̅:
ⲁⲙⲓⲱⲣⲯ̅ ⲁⲩⲱ ⲛⲉⲧ3ϩⲓ̅3ϫⲛ ⲛⲁⲓⲥⲑⲏⲥⲓⲥ
ⲁⲣⲝⲉⲛⲇⲉⲕⲧⲁ: ⲁⲩⲱ ⲡⲉⲧ2ϩⲓ>3ϫⲛ [ⲧⲁⲛⲁ-
ⲗⲏⲙⲯⲓⲥ ⲇⲉⲓⲑⲁⲣⲃⲁⲑⲁⲥ̅: ⲁⲩⲱ ⲡⲉⲧ-
3ϩⲓ̅3ϫⲛ ⲧϥⲁⲛⲧⲁⲥⲓⲁ: ⲟⲩⲙⲙⲁⲁ̅
ⲁⲩⲱ ⲡⲉⲧ3ϩⲓ̅3ϫⲛ ⲡϫⲱⲛϥ ⲁⲝⲓⲁⲣⲁⲙ̅
ⲁⲩⲱ ⲡⲉⲧ3ϩⲓ̅3ϫⲛ ⲧϩⲟⲣⲙⲏ ⲧⲏⲣⲥ
ⲣⲓⲁⲣⲁⲙⲛⲁⲝⲱ̅: ⲧⲡⲏⲅⲏ ⲇⲉ ⲛⲛⲓ
(ⲗineϣ 24 to tϩe end are miϣϣinϭ)

ⲉϫⲙ ⲡⲁⲣⲟϣ ⲟⲣⲟⲟⲣⲣⲟⲑⲟⲥ̅ ⲡⲉⲧⲟ
ⲇⲉ ⲛϫⲟⲉⲓⲥ ⲉϫⲛ ⲡⲉⲧϣⲟⲩⲱⲟⲩ
ⲉⲣⲓⲙⲁⲝⲱ̅: ⲡⲉⲧⲟ ⲇⲉ ⲛϫⲟⲉⲓⲥ ⲉϫⲙ
ⲡⲱϭⲃ ⲁⲑⲩⲣⲱ̅: ⲧⲙⲁⲁⲩ ⲇⲉ ⲛⲛⲁⲓ
ⲧⲏⲣⲟⲩ ⲥⲁϩⲉⲣⲁⲧⲥ ⲛⲧⲉⲩⲙⲏⲧⲉ:
ⲟⲛⲟⲣⲑⲟⲝⲣⲁⲥ̅ ⲧⲁⲓ ⲉⲥϣⲟⲟⲡ ⲅⲁⲣ ⲛ-
ⲁⲧⲧⲟϣⲥ ⲁⲩⲱ ⲥⲧⲏϩ ⲛⲙⲙⲁⲩ ⲧⲏ-
ⲣⲟⲩ: ⲁⲩⲱ ⲧⲁⲓ ⲛⲁⲙⲉ ⲧⲉ ⲧⲑⲩⲗⲏ ⲉⲩ-
ⲥⲁⲛⲁϣⲧ ⲅⲁⲣ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲟⲟⲧⲥ: ⲡϥⲧⲟ-
ⲟⲩ ⲛⲁⲣⲝⲏⲅⲟⲥ ⲛⲇⲁⲓⲙⲱⲛ ⲉϥⲉⲙⲉⲙϥⲓ̅
ⲡⲉ ⲡⲁⲧϩⲏⲇⲟⲛⲏ: ⲓ+ⲱⲕⲱ̅ ⲡⲉ ⲡⲁ-
ⲧⲉⲡⲓⲑⲩⲙⲉⲓⲁ ⲛⲉⲛⲉⲛⲧⲱϥⲛⲓ ⲡⲉ
ⲡⲁⲧⲗⲩⲡⲏ: ⲃⲗⲁⲟⲙⲏⲛ ⲡⲉ ⲡⲁⲑⲣⲧⲉ
ⲧⲟⲩⲙⲁⲁⲩ ⲇⲉ ⲧⲏⲣⲟⲩ ⲉⲥⲑⲏⲛ̅
ⲥⲓⲍⲟⲩⲝ̅ ⲉⲡⲓⲡⲧⲟⲏ̅: ⲉⲃⲟⲗ ⲇⲉ ϩⲛ
[ⲡϥⲧⲟⲟⲩ ⲛⲇⲁⲓⲙⲱⲛ ⲁⲩϣⲱⲡⲉ
ⲛϭⲓ ϩⲉⲛⲡⲁⲑⲟⲥ ⲉⲃⲟⲗ ⲇⲉ ϩⲛ ⲧⲗⲩ-
ⲡⲏ: ⲟⲩϥⲑⲟⲛⲟⲥ: ⲟⲩⲕⲱϩ: ⲟⲩⲙ-
ⲕⲁϩ: ⲟⲩⲟⲝⲗⲏⲥⲓⲥ: ⲟⲩⲛⲁⲁⲕⲉ:
ⲟⲩⲙⲛⲧ/̅ⲁⲧⲣϩⲧⲏϥ: ⲟⲩⲣⲟⲟⲩϣ:
ⲟⲩϩⲏⲃⲉ ⲁⲩⲱ ⲡⲕⲉϣⲱϫⲡ:
ⲉⲃⲟⲗ ⲇⲉ ϩⲛ ⲧϩⲏⲇⲟⲛⲏ ϣⲁⲩ-
ϣⲱⲡⲉ ⲛϭⲓ ϩⲁϩ ⲛⲕⲁⲕⲓⲁ: ⲁⲩⲱ
(ⲗineϣ 24 to tϩe end are miϣϣinϭ)

ⲑⲣⲧⲉ ⲟⲩⲉⲕⲡⲗⲏⲭⲓⲥ ⲟⲩⲕⲱⲣϣ
ⲟⲩⲁⲅⲱⲛⲓⲁ: ⲟⲩϣⲓⲡⲉ: ⲛⲁⲓ ⲇⲉ
ⲧⲏⲣⲟⲩ ⲛⲑⲉ ⲛϩⲉⲛⲡⲉⲧⲣϣⲁⲩ
ⲙⲛ ⲙⲡⲉⲧϩⲟⲟⲩ: ⲧⲉⲛⲛⲟⲓⲁ ⲇⲉ
ⲛⲧⲉ ⲧⲟⲩⲙⲉ ⲧⲉ ⲁⲛⲁⲣⲱ̅ ⲉⲧⲉ ⲧⲁⲓ
(ⲗineϣ 6-14 are miϣϣinϭ)
ⲕⲟⲟⲩⲉ 3ϩⲓ̅3ϫⲙ ⲡⲕⲉϣⲱϫⲡ ⲙⲡⲁⲑⲟⲥ
ⲛⲁⲓ ⲉⲧⲉ ⲙⲡⲓϫⲟⲟⲩ ⲛⲁⲕ ⲉϣϫⲉ
ⲕⲟⲩⲱϣⲉ ⲇⲉ ⲉⲙⲙⲉ ⲉⲣⲟⲟⲩ ϥⲥⲏϩ
ϩⲙ ⲡϫⲱⲙⲉ ⲛⲍⲱⲣⲟⲁⲥⲧⲣⲟⲥ:
ⲁⲩⲣ ϩⲱⲃ ⲇⲉ ⲧⲏⲣⲟⲩ ⲛϭⲓ ⲛⲓⲁⲅ-
ⲅⲉⲗⲟⲥ ⲙⲛ ⲛⲇⲁⲓⲙⲱⲛ ϣⲁⲛ-
ⲧⲟⲩⲧⲉⲛⲟ ⲙⲯⲩⲝⲓⲕⲟⲛ ⲛⲥⲱⲙⲁ
ⲁⲩⲱ ⲁϥϣⲱⲡⲉ ⲧⲏⲣϥ ⲛϭⲓ ⲡⲟⲩϩⲱϥ
ⲛⲁⲣⲅⲟⲛ ⲁⲩⲱ ⲛⲁⲧⲕⲓⲙ ϩⲛ ⲟⲩ-
ⲛⲟϭ ⲛⲟⲩⲟⲉⲓϣ: ⲧⲙⲁⲁⲩ ⲇⲉ ⲛ-
ⲧⲉⲣⲉⲥⲟⲩⲱϣⲉ ⲉϫⲓ ⲛⲧϭⲟⲙ ⲛⲧⲁⲥ
ⲧⲁⲁⲥ ⲙⲡⲓϣⲟⲣⲡ ⲛⲁⲣⲝⲱⲛ: ⲁⲥⲥⲟⲡⲥ
ⲙⲡⲙⲏⲧⲣⲟⲡⲁⲧⲱⲣ ⲙⲡⲧⲏⲣϥ ⲡⲁⲡⲛⲟϭ ⲛⲛⲁ ⲁϥⲧⲛ-

ⲛⲟⲟⲩ ⲛtⲟⲩ ⲙϥⲱⲥⲧⲏⲣ ϩⲙ ⲡϣⲟ-
ϫⲛⲉ ⲉⲧⲟⲩⲁⲁⲃ ⲉϩⲣⲁⲓ ⲉϫⲛ ⲡⲧⲟⲡⲟⲥ
ⲛⲛⲁⲅⲅⲉⲗⲟⲥ ⲙⲡⲣⲱⲧⲁⲣⲝⲱⲛ:ⲁⲩ
ⲁⲩϫⲓ ϣⲟϫⲛⲉ ⲛⲁϥ ϩⲱⲥⲧⲉ ⲉⲧⲟⲩ-
ⲉⲓⲛⲉ ⲉⲃⲟⲗ ⲛⲧϭⲟⲙ ⲛⲧⲙⲁⲁⲩ: ⲁⲩⲱ
(ⲗineϣ 6-15 are miϣϣinϭ)
ⲕⲁⲧⲁ ⲡⲓⲛⲉ ⲙⲡⲉⲧϣⲟⲟⲡ ϫⲛ ⲛ-
ϣⲟⲣⲡ ⲁϥⲕⲓⲙ: ⲁⲩⲱ ⲁϥϭⲙϭⲟⲙ
ⲛϭⲓ ⲡⲥⲱⲙⲁ: ⲁⲩⲱ ⲁϥⲣ ⲟⲩⲟⲉⲓⲛ:
ⲁⲩⲱ ⲁⲩⲕⲱϩ ϩⲛ ⲧⲉⲩⲛⲟⲩ ⲉⲧⲙ-
ⲙⲁⲩ ⲛϭⲓ ⲡⲕⲉⲥⲉⲉⲡⲉ ⲛⲇⲩⲛⲁ-
ⲙⲓⲥ ϫⲉ ⲛⲧⲁϥϣⲱⲡⲉ ⲅⲁⲣ ⲉⲃⲟⲗ
3ϩⲓ̅3ⲧⲟⲟⲧⲟⲩ ⲧⲏⲣⲟⲩ: ⲁⲩⲱ ⲁⲩt ⲛ-
ⲧⲉⲩϭⲟⲙ ⲙⲡⲣⲱⲙⲉ: ⲁⲩⲱ ⲁⲥ-
ⲧⲁϫⲣⲟ ⲛϭⲓ ⲧⲉϥⲙⲛⲧ/̅ⲣⲙ̅ⲛϩⲏⲧ
ⲛϩⲟⲩⲟ ⲉⲛⲉⲧⲁϩⲧⲁⲙⲓⲟϥ: ⲁⲩⲱ
ⲛϩⲟⲩⲟ ⲉⲡϣⲟⲣⲡ ⲛⲁⲣⲝⲱⲛ ⲛ-
ⲧⲉⲣⲟⲩⲙⲙⲉ ⲇⲉ ϫⲉ ϥⲟ ⲛⲟⲩⲟⲉⲓⲛ
ⲁⲩⲱ ϥⲙⲉⲉⲩⲉ ⲛϩⲟⲩⲟ ⲉⲣⲟⲟⲩ
ⲁⲩⲱ ϥⲕⲏⲕ ⲁϩⲏⲟⲩ ⲉⲃⲟⲗ

ⲛⲧⲕⲁⲕⲓⲁ: ⲁⲩϥⲓ ⲙⲙⲟϥ ⲁⲩⲛⲟϫϥ ⲉ-
ⲡⲓⲧⲛ ⲁⲡⲙⲉⲣⲟⲥ ⲉⲧⲙⲡⲥⲁ ⲙⲡⲓⲧⲛ
ⲛⲑⲩⲗⲏ ⲧⲏⲣⲥ ⲡⲙⲁⲕⲁⲣⲓⲟⲥ ⲇⲉ
ⲡⲙⲏⲧⲣⲟⲡⲁⲧⲱⲣ ⲡⲣⲉϥⲣⲡⲉⲧⲛⲁ-
ⲛⲟⲩϥ ⲁⲩⲱ ⲡϣⲁⲛϩⲧⲏϥ ⲁϥϣⲛ-
ϩⲧⲏϥ ⲉϩⲣⲁⲓ ⲁϫⲛ ⲧⲇⲩⲛⲁⲙⲓⲥ ⲛⲧⲙⲁ-
ⲁⲩ: ⲧⲁⲓ ⲛⲧⲁⲩⲛⲧⲥ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲛ ⲡⲣⲱ-
ⲧⲁⲣⲝⲱⲛ: ⲁⲩⲱ ⲟⲛ ϫⲉ ⲥⲉⲛⲁϭⲙϭⲟⲙ
(ⲗineϣ 9-14 are miϣϣinϭ)
ϩⲏⲧϥ ⲧⲉ ⲉⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟⲥ ϫⲉ
ⲍⲱⲏ̅: ⲧⲁⲓ ⲇⲉ ⲉⲥⲣϩⲟⲩⲡⲟⲩⲣⲅⲓ ⲛⲧ-
ⲧⲕⲧⲓⲥⲓⲥ ⲧⲏⲡⲥ ⲉⲥϣⲡ 3ϩⲓ̅3ⲥⲉ ⲛⲙⲙⲁϥ
ⲁⲩⲱ ⲉⲥⲥⲱϩⲉ ⲙⲙⲟϥ ⲉϩⲟⲩⲛ
ⲉⲡⲉϥⲡⲗⲏⲣⲱⲙⲁ: ⲁⲩⲱ ⲉⲥⲧⲥⲁ-
ⲃⲟ ⲙⲙⲟϥ ⲉⲧⲉϥϭⲓⲛ3ⲉⲓ̅3 ⲉⲡⲓⲧⲛ
ⲙⲡⲥⲡⲉⲣⲙⲁ ⲉⲥⲧⲥⲁⲃⲟ ⲙⲙⲟϥ
ⲉⲡⲙⲁⲉⲓⲧ ⲛⲃⲱⲕ ⲉϩⲣⲁⲓ: ⲡⲙⲁ-
ⲉⲓⲧ ⲛⲧⲁϥ3ⲉⲓ̅3 ⲉϩⲣⲁⲓ ⲙⲙⲁⲩ:
ⲁⲩⲱ ⲧⲉⲡⲓⲛⲟⲓⲁ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲉⲥ-
ϩⲏⲡ ϩⲛ ⲁⲇⲁⲙ̅ ϫⲉⲕⲁⲁⲥ ⲉⲛⲟⲩ-
ⲙⲙⲉ ⲛϭⲓ ⲧⲉⲡⲓⲛⲟⲓⲁ ⲛⲟⲩ-
ⲥⲱϩⲉ ⲙⲡϣⲧⲁ ⲛⲧⲙⲁⲁⲩ ⲁⲩⲱ

ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϭⲓ ⲡⲣⲱⲙⲉ
ⲉⲧⲃⲉ ⲑⲁⲉⲓⲃⲉⲥ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲧⲁⲓ
ⲉⲧϣⲟⲟⲡ ⲛϩⲣⲁⲓ ⲛϩⲏⲧϥ: ⲁⲩⲱ
ⲁⲡⲉϥⲙⲉⲉⲩⲉ ϫⲓⲥⲉ ⲡⲁⲣⲁ ⲛⲉⲛ-
ⲧⲁⲩⲧⲁⲙⲓⲟϥ ⲧⲏⲣⲟⲩ: ⲛⲧⲉⲣⲟⲩ
ⲉⲓⲱⲣⲙ ⲉⲧⲡⲉ ⲁⲩⲛⲁⲩ ⲉⲣⲟϥ
ϫⲉ ϥϫⲟⲥⲉ ⲛϭⲓ ⲡⲉϥⲙⲉⲉⲩⲉ ⲁⲩⲱ
ⲁⲩⲓⲣⲉ ⲛⲟⲩϣⲟϫⲛⲉ ⲙⲛ ⲧⲁⲣ-
ⲝⲟⲛⲧⲓⲕⲏ ⲙⲛ ⲧⲁⲅⲅⲉⲗⲓⲕⲏ ⲧⲏⲣⲥ
(lineϣ 10-15 are miϣϣinϭ)
ϫⲉⲕⲁⲁⲥ ⲉⲩⲛⲁⲣⲡⲗⲁⲥⲥⲉ ⲛⲕⲉ
ⲥⲟⲡ ⲉⲃⲟⲗ ϩⲙ ⲡⲕⲁϩ ⲙⲛ ⲡⲙⲟⲟⲩ
ⲙⲛ ⲡⲕⲱϩⲧ ⲁⲩⲱ ⲡⲉⲡⲛⲁ̅ ⲡⲉⲃⲟⲗ
ϩⲛ ⲑⲩⲗⲏ ⲉⲧⲉ ⲧⲁⲓ ⲧⲉ ⲧⲙⲛⲧ/̅ⲁⲧ-
ⲥⲟⲟⲩⲛ ⲙⲡⲕⲁⲕⲉ: ⲁⲩⲱ ⲧⲉⲡⲓ-
ⲑⲩⲙⲓⲁ: ⲁⲩⲱ ⲡⲉⲩⲡⲛⲁ̅ ⲉⲧϣⲃ
[ⲃⲓⲟⲉⲓⲧ ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ ⲡⲥⲡⲏⲗⲁⲓⲟⲛ
ⲛⲧⲁⲛⲁⲡⲗⲁⲥⲓⲥ ⲙⲡⲥⲱⲙⲁ ⲡⲁⲓ
ⲉⲛⲧⲁⲩⲧⲁⲁϥ 3ϩⲓ̅3 ⲡⲣⲱⲙⲉ ⲛϭⲓ ⲛⲗⲏ-
ⲥⲧⲏⲥ ⲧⲙⲣⲣⲉ ⲛⲧⲃϣⲉ: ⲁⲩⲱ ⲡⲁⲓ
ⲁϥϣⲱⲡⲉ ⲛⲟⲩⲣⲱⲙⲉ ⲉϣⲁϥ
(4 lineϣ miϣϣinϭ)

ⲧⲟⲩⲛⲟⲥ ⲙⲡⲉϥⲙⲉⲩⲉ: ⲁⲩⲱ ⲁⲩ-
ⲉⲓⲛⲉ ⲙⲙⲟϥ ⲛϭⲓ ⲛⲁⲣⲝⲱⲛ ⲁⲩⲕⲱ
[ⲙⲙⲟϥ ⲛϩⲣⲁⲓ ϩⲙ ⲡⲁⲣⲁⲇⲉⲓⲥⲟⲥ ⲁⲩⲱ
ⲡⲉϫⲁⲩ ⲛⲁϥ ϫⲉ ⲟⲩⲱⲙ ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ
ϩⲛ ⲟⲩⲥⲣⲃⲉ ⲕⲁⲓ ⲅⲁⲣ ⲧⲟⲩⲧⲣⲩϥⲏ
ⲥⲁϣⲉ ⲁⲩⲱ ⲡⲟⲩⲥⲁ ⲟⲩⲁⲛⲟⲙⲟⲛ ⲡⲉ
ⲧⲟⲩⲧⲣⲩϥⲏ ⲇⲉ ⲧⲉ ⲧⲁⲡⲁⲧⲏ ⲁⲩⲱ
ⲛⲟⲩϣⲏⲛ ⲧⲉ ⲧⲙⲛⲧ/̅ⲁⲥⲉⲃⲏⲥ [3[3ⲁⲩⲱ
ⲡⲟⲩⲥⲁ ⲟⲩⲁⲛⲟⲙⲟⲛ ⲡⲉ ⲧⲟⲩⲧⲣⲩ-
ϥⲏ ⲇⲉ ⲧⲉ ⲧⲁⲡⲁⲧⲏ ⲁⲩⲱ ⲛⲟⲩϣⲏⲛ
ⲧⲉ ⲧⲙⲛⲧ/̅ⲁⲥⲉⲃⲏⲥ3]3 ⲁⲩⲱ ⲡⲟⲩ]-
ⲕⲁⲣⲡⲟⲥ ⲟⲩⲙⲁⲧⲟⲩ ⲛⲁⲧⲧⲁⲗ-
ϭⲟ ⲡⲉ:ⲁⲩⲱ ⲡⲟⲩϣⲡⲱⲡ ⲟⲩ-
ⲙⲟⲩ ⲡⲉ ⲡϣⲏⲛ ⲇⲉ ⲛⲧⲉ ⲡⲟⲩ-
ⲱⲛϩ ⲛⲧⲁⲩⲕⲱ ⲙⲙⲟϥ ϩⲛ ⲧⲙⲏ-
ⲧⲉ ⲙⲡⲁⲣⲁⲇⲉⲓⲥⲟⲥ ⲁⲛⲟⲕ ⲇⲉ t-
ⲛⲁⲧⲥⲁⲃⲱⲧⲛ ϫⲉ ⲟⲩ ⲡⲉ ⲡⲙⲩ-
ⲥⲧⲏⲣⲓⲟⲛ ⲛⲧⲉ ⲡⲟⲩⲱⲛϩ ⲉⲧⲉ
ⲡⲁⲓ ⲡⲉ ⲡϣⲟϫⲛⲉ ⲛⲧⲁⲩⲁⲁϥ
ⲙⲛ ⲛⲟⲩⲉⲣⲏⲟⲩ ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ
ⲡⲓⲛⲉ ⲙⲡⲟⲩⲡⲛⲁ̅ ⲡⲁⲓ ⲉⲧⲉⲣⲉ
ⲧⲉϥⲛⲟⲩⲛⲉ ⲥⲁϣⲉ ⲁⲩⲱ ⲛⲉϥ-
ⲕⲗⲁⲇⲟⲥ ϩⲉⲛⲙⲟⲩ ⲛⲉ: ⲧⲉϥ-
ϩⲟⲉⲓⲃⲉⲥ ⲟⲩⲙⲟⲥⲧⲉ ⲧⲉ: ⲁⲩⲱ
ⲟⲩⲁⲡⲁⲧⲏ ⲧⲉⲧϣⲟⲟⲡ ϩⲛ ⲛⲉϥ-
ϭⲱⲃⲉ: ⲁⲩⲱ ⲡⲉϥⲙⲏⲗⲟⲥ ⲟⲩt
ⲛⲧⲉ ⲡⲧⲱϩⲥ ⲛⲧⲡⲟⲛⲏⲣⲓⲁ ⲡⲉ
ⲁⲩⲱ ⲡⲉϥⲕⲁⲣⲡⲟⲥ ⲡⲉ ⲡⲙⲟⲩ
ⲁⲩⲱ ⲟⲩⲉⲡⲓⲑⲩⲙⲓⲁ ⲡⲉ ⲡⲉϥ-

ⲥⲡⲉⲣⲙⲁ: ⲁⲩⲱ ⲉϥt ⲟⲩⲱ ⲉⲃⲟⲗ
ϩⲙ ⲡⲕⲁⲕⲉ: ⲛⲉⲧϫⲓ tⲡⲉ ⲉⲃⲟⲗ
ⲛϩⲏⲧϥ ⲡⲉⲩⲙⲁ ⲛϣⲱⲡⲉ ⲡⲉ ⲉⲙⲛ-
ⲧⲉ: ⲁⲩⲱ ⲡⲕⲁⲕⲉ ⲡⲉ ⲡⲉⲩⲙⲁ ⲛⲙ-
ⲧⲟⲛ: ⲡⲉⲧⲁⲩⲙⲟⲩⲧⲉ ⲇⲉ ⲉⲣⲟϥ ⲉⲃⲟⲗ
3ϩⲓ̅3ⲧⲟⲟⲧⲟⲩ ϫⲉ ⲡϣⲏⲛ ⲛⲥⲟⲟⲩⲛ
ⲡⲉⲧⲛⲁⲛⲟⲩϥ ⲙⲛ ⲡⲉⲧϩⲟⲟⲩ ⲉⲧⲉ
ⲡⲁⲓ ⲡⲉ ⲧⲉⲡⲓⲛⲟⲓⲁ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲉⲁⲩ-
ϭⲱ ⲙⲡⲉϥⲙⲧⲟ ⲉⲃⲟⲗ: ϫⲉⲕⲁⲁⲥ
(lineϣ 10-14 are miϣϣinϭ)
ⲙϥⲟϥ ⲁⲛⲡⲉⲛⲧⲁϥⲧⲥⲁⲃⲉ ⲁⲇⲁⲙ
ⲉⲧⲣⲉϥⲟⲩⲱⲙ:ⲁϥⲥⲱⲃⲉ ⲛϭⲓ ⲡⲥⲱ-
ⲧⲏⲣ ⲡⲉϫⲁϥ ϫⲉ ϥⲟϥ ⲁϥⲧⲥⲁⲃⲟⲟⲩ
ⲉⲟⲩⲱⲙ ⲉⲃⲟⲗ ϩⲛ ⲟⲩⲕⲁⲕⲓⲁ ⲛ-
ⲥⲡⲟⲣⲁ ⲛⲉⲡⲓⲑⲩⲙⲓⲁ ⲛⲧⲉ ⲡⲧⲁ-
ⲕⲟ ϫⲉⲕⲁⲁⲥ ⲉϥⲛⲁϣⲱⲡⲉ ⲛⲁϥ
ⲛⲟⲩϣⲁⲩ: ⲁⲩⲱ ⲁϥⲙⲙⲉ ϫⲉ ϥⲟ
ⲛⲁⲧⲥⲱⲧⲙ ⲛⲁϥ ⲉⲧⲃⲉ ⲡⲟⲩⲟⲉⲓⲛ
ⲛⲧⲉⲡⲓⲛⲟⲓⲁ ⲉⲧϣⲟⲟⲡ ⲛϩⲏⲧϥ
ⲉⲧⲥⲱϩⲉ ⲙⲙⲟϥ ϩⲙ ⲡⲉϥⲙⲉⲉⲩⲉ
ⲛϩⲟⲩⲟ ⲉⲡϣⲟⲣⲡ ⲛⲁⲣⲝⲱⲛ:
ⲁⲩⲱ ⲁϥⲟⲩⲱϣⲉ ⲉⲉⲓⲛⲉ ⲛⲧϭⲟⲙ
ⲉⲃⲟⲗ ⲇⲉ ⲛⲧⲁϥⲧⲁⲁⲥ ⲛⲁϥ ⲉⲃⲟⲗ
3ϩⲓ̅3ⲧⲟⲟⲧϥ: ⲁⲩⲱ ⲁϥⲉⲓⲛⲉ ⲛⲟⲩⲃ-
ϣⲉ ⲉϫⲛ ⲁⲇⲁⲙ: ⲁⲩⲱ ⲡⲉϫⲁⲓ
ⲙⲡⲥⲱⲧⲏⲣ ϫⲉ ⲟⲩ ⲧⲉ ⲧⲃϣⲉ
ⲛⲧⲟϥ ⲇⲉ ⲡⲉϫⲁϥ ϫⲉ ⲛⲑⲉ ⲁⲛ ⲛ-
ⲧⲁⲙⲱⲩⲥⲏⲥ ⲥϩⲁⲓ ⲉⲁⲕⲥⲱⲧⲙ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛϩⲣⲁⲓ ϩⲙ ⲡⲉϥϣⲟ-
ⲣⲡ ⲛϫⲱⲙⲉ ϫⲉ ⲁϥϫⲧⲟ ⲙⲙⲟϥ
ⲁⲗⲗⲁ ϩⲛ ⲛⲉϥⲉⲥⲑⲏⲥⲓⲥ: ⲕⲁⲓ ⲅⲁⲣ
ⲁϥϫⲟⲟⲥ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲛ ⲡⲉⲡⲣⲟϥⲏ-
ⲧⲏⲥ ϫⲉ tⲛⲁϩⲣⲟϣ ⲉϩⲣⲁⲓ ⲉϫⲛ
ⲛⲉⲩϩⲏⲧ ϫⲉⲕⲁⲁⲥ ⲛⲛⲉⲩt
ϩⲧⲏⲩ ⲟⲩⲧⲉ ⲛⲛⲉⲩⲛⲁⲩ ⲉⲃⲟⲗ:
ⲧⲟⲧⲉ ⲧⲉⲡⲓⲛⲟⲓⲁ ⲙⲡⲟⲩⲟⲉⲓⲛ
ⲁⲥϩⲱⲡ ⲛϩⲏⲧϥ: ⲁⲩⲱ ⲁϥⲟⲩ-
ⲱϣⲉ ⲛϭⲓ ⲡⲣⲱⲧⲁⲣⲝⲱⲛ ⲉⲉⲓⲛⲉ
(lineϣ 11-13 are miϣϣinϭ)
ⲡⲕⲁⲕⲉ ⲙⲡⲉϥⲧⲁϩⲟⲥ: ⲁⲩⲱ ⲁϥⲉⲓⲛⲉ
ⲉⲃⲟⲗ ⲛⲟⲩⲙⲉⲣⲟⲥ ⲛⲧⲉ ⲧⲉϥϭⲟⲙ
ⲉⲃⲟⲗ ⲛϩⲏⲧϥ ⲁⲩⲱ ⲁϥⲧⲁⲙⲓⲟ ⲛⲕⲉ
ⲡⲗⲁⲥⲓⲥ ϩⲛ ⲟⲩⲙⲟⲣϥⲏ ⲛⲥ3ϩⲓ̅3ⲙⲉ
ⲕⲁⲧⲁ ⲡⲓⲛⲉ ⲛⲧⲉⲡⲓⲛⲟⲓⲁ ⲉⲧⲁϩ-
ⲟⲩⲱⲛϩ ⲛⲁϥ ⲉⲃⲟⲗ: ⲁⲩⲱ ⲁϥⲉⲓⲛⲉ
ⲙⲡⲙⲉⲣⲟⲥ ⲉⲛⲧⲁϥϫⲓⲧϥ ⲉⲃⲟⲗ
ϩⲛ ⲧϭⲟⲙ ⲙⲡⲣⲱⲙⲉ ⲛϩⲣⲁⲓ ϩⲙ
ⲡⲗⲁⲥⲙⲁ ⲛⲧⲙⲛⲧ/̅ⲥ3ϩⲓ̅3ⲙⲉ ⲁⲩⲱ
ⲕⲁⲧⲁ ⲑⲉ ⲁⲛ ⲉⲛⲧⲁϥϫⲟⲟⲥ ⲛϭⲓ
ⲙⲱⲩⲥⲏⲥ ϫⲉ ⲧⲉϥⲃⲏⲧⲥⲡⲓⲣ:
ⲁⲩⲱ ⲁϥⲛⲁⲩ ⲉⲧⲥ3ϩⲓ̅3ⲙⲉ ϩⲁⲧⲏϥ
ϩⲛ ⲧⲉⲩⲛⲟⲩ ⲇⲉ ⲉⲧⲙⲙⲁⲩ ⲁⲥ-
ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϭⲓ ⲧⲉⲡⲓⲛⲟⲓⲁ
ⲛⲟⲩⲟⲉⲓⲛ: ⲉⲁⲥϭⲱⲗⲡ ⲉⲃⲟⲗ
ϩⲙ ⲡⲕⲁⲗⲩⲙⲙⲁ ⲉⲧⲛϩⲣⲁⲓ 3ϩⲓ̅3ϫⲛ
ⲡⲉϥϩⲏⲧ ⲁⲩⲱ ⲁϥⲣⲛⲏϥⲉ
ⲉⲃⲟⲗ ϩⲙ ⲡtϩⲉ ⲙⲡⲕⲁⲕⲉ

ⲁⲩⲱ ⲁϥⲥⲟⲩⲱⲛ ⲧⲉϥϣⲃⲣ̅ⲉⲓⲛⲉ
ⲁⲩⲱ ⲡⲉϫⲁϥ ϫⲉ ⲡⲁⲓ ⲧⲉⲛⲟⲩ ⲟⲩ-
ⲕⲁⲥ ⲡⲉ ⲉⲃⲟⲗ ϩⲛ ⲛⲁⲕⲁⲥ ⲁⲩⲱ ⲟⲩ-
ⲥⲁⲣⲭ ⲉⲃⲟⲗ ϩⲛ ⲧⲁⲥⲁⲣⲭ: ⲉⲧⲃⲉ ⲡⲁⲓ
ⲡⲣⲱⲙⲉ ⲛⲁⲕⲱ ⲛⲥⲱϥ ⲙⲡⲉϥⲉⲓ-
ⲱⲧ ⲙⲛ ⲧⲉϥⲙⲁⲁⲩ ⲁⲩⲱ ⲛϥⲧⲟ-
ϭϥ ⲉⲧⲉϥⲥ3ϩⲓ̅3ⲙⲉ ⲁⲩⲱ ⲛⲥⲉϣⲱ-
ⲡⲉ ⲙⲡⲉⲥⲛⲁⲩ ⲉⲩⲥⲁⲣⲭ ⲛⲟⲩⲱⲧ
ϫⲉ ⲥⲉⲛⲁⲧⲛⲛⲟⲟⲩ ⲅⲁⲣ ⲛⲁϥ ⲙ-
ⲡⲉϥϣⲃⲣ ⲛϩⲱⲧⲣ ⲁⲩⲱ ϥⲛⲁⲕⲱ
ⲛⲥⲱϥ ⲙⲡⲉϥⲉⲓⲱⲧ ⲙⲛ ⲧⲉϥⲙⲁⲁⲩ
(lineϣ 12-13 are miϣϣinϭ)
ϫⲉⲕⲁⲁⲥ ⲉⲥⲛⲁⲥⲱϩⲉ ⲙⲡⲉⲥϣⲧⲁ
ⲉⲧⲃⲉ ⲡⲁⲓ ⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟⲥ ϫⲉ
ⲍⲱⲏ̅ ⲉⲧⲉ ⲧⲁⲓ ⲧⲉ ⲧⲙⲁⲁⲩ ⲛ-
ⲛⲉⲧⲟⲛϩ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲛ ⲧⲡⲣⲟⲛⲟⲓⲁ
ⲛⲧⲁⲩⲑⲉⲛⲧⲉⲓⲁ ⲛⲧⲡⲉ: ⲁⲩⲱ
. ⲛⲁϥ
ⲉⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲟⲟⲧⲥ ⲁⲩ-
ϫⲓ tⲡⲉ ⲛⲧⲅⲛⲱⲥⲓⲥ ⲛⲧⲉⲗⲓⲟⲥ:
ⲁⲓⲟⲩⲱⲛϩ ⲁⲛⲟⲕ ⲉⲃⲟⲗ ⲙⲡⲥⲙⲟⲧ
ⲛⲟⲩⲁⲉⲧⲟⲥ 3ϩⲓ̅3ϫⲙ ⲡϣⲏⲛ ⲙ-
ⲡⲥⲟⲟⲩⲛ ⲉⲧⲉ ⲧⲁⲓ ⲧⲉ ⲧⲉⲡⲓ-
ⲛⲟⲓⲁ ⲉⲃⲟⲗ ϩⲛ ⲧⲉⲡⲣⲟⲛⲟⲓⲁ ⲛ-
ⲟⲩⲟⲉⲓⲛ ⲉⲧⲧⲃⲃⲏⲟⲩ ϫⲉⲕⲁⲁⲥ
ⲉⲓⲛⲁⲧⲥⲁⲃⲟⲟⲩ ⲁⲩⲱ ⲛⲧⲁⲧⲟⲩ-
ⲛⲟⲥⲟⲩ ⲉⲃⲟⲗ ϩⲙ ⲡϣⲓⲕ ⲙϥⲓ-
ⲛⲏⲃ: ⲛⲉⲩϣⲟⲟⲡ ⲅⲁⲣ ⲙⲡⲥⲛⲁⲩ
ⲛⲟⲩϩⲉ ⲁⲩⲱ ⲁⲩⲙⲙⲉ ⲉⲡⲟⲩ-

ⲕⲱⲕ ⲁϩⲏⲟⲩ ⲁⲥⲟⲩⲱⲛϩ ⲛⲁⲩ
ⲉⲃⲟⲗ ⲛϭⲓ ⲧⲉⲡⲓⲛⲟⲓⲁ ⲉⲥⲉ ⲛⲟⲩⲟ-
ⲉⲓⲛ ⲉⲥⲧⲟⲩⲛⲟⲥ ⲙⲡⲟⲩⲙⲉⲉⲩⲉ
ⲉϩⲣⲁⲓ: ⲛⲧⲁⲣⲉϥⲉⲓⲙⲉ ⲇⲉ ⲛϭⲓ
ⲓ+ⲁⲗⲧⲁⲃⲁⲱⲑ̅ ϫⲉ ⲁⲩⲥⲁϩⲱⲟⲩ ⲉⲃⲟⲗ
ⲙⲙⲟϥ ⲁϥⲥⲟⲩⲱⲣ ⲙⲡⲉϥⲕⲁϩ
ⲁϥϭⲛ ⲧⲥ3ϩⲓ̅3ⲙⲉ ⲉⲥⲥⲟⲃⲧⲉ ⲙⲙⲟⲥ
ⲙⲡⲉⲥϩⲟⲟⲩⲧ:ⲛⲉϥⲟ ⲛϫⲟⲉⲓⲥ ⲉⲣⲟⲥ
ⲡⲉ ⲉϥⲥⲟⲟⲩⲛ ⲁⲛ ⲙⲡⲙⲩⲥⲧⲏⲣⲓ-
ⲟⲛ ⲉⲛⲧⲁϩϣⲱⲡⲉ ⲉⲃⲟⲗ ϩⲙ ⲡϣⲟ-
ϫⲛⲉ ⲉⲧⲟⲩⲁⲁⲃ: ⲛⲧⲟⲟⲩ ⲇⲉ ⲁⲩⲣ-
ϩⲟⲧⲉ ⲉϫⲡⲓⲟϥ: ⲁⲩⲱ ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ
ⲛⲛⲉϥⲁⲅⲅⲉⲗⲟⲥ ⲛⲧⲉϥⲙⲛⲧ/̅ⲁⲧ-
ⲥⲟⲟⲩⲛ ⲧⲉⲧϣⲟⲟⲡ ⲛϩⲣⲁⲓ ⲛϩⲏⲧϥ:
ⲁⲩⲱ ⲁϥⲛⲟϫⲟⲩ ⲉⲃⲟⲗ ϩⲙⲡⲡⲁⲣⲁ-
ⲇⲉⲓⲥⲟⲥ: ⲁⲩⲱ ⲁϥt 3ϩⲓ̅3ⲱⲟⲩ ⲛⲟⲩ-
ⲕⲙⲏⲙⲉ ⲛⲕⲁⲕⲉ: ⲁⲩⲱ ⲁϥⲛⲁⲩ
ⲛϭⲓ ⲡⲣⲱⲧⲁⲣⲝⲱⲛ ⲉⲧⲡⲁⲣⲑⲉⲛⲟⲥ
ⲉⲧⲁϩⲉⲣⲁⲧⲥ ⲙⲛ ⲁⲇⲁⲙ ⲁⲩⲱ ϫⲉ
ⲁⲥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϩⲏⲧⲥ ⲛϭⲓ ⲧⲉ-
ⲡⲓⲛⲟⲓⲁ ⲛⲟⲩⲟⲉⲓⲛ ⲛⲱⲛϩ ⲁⲩⲱ
ⲁϥⲙⲟⲩϩ ⲛϭⲓ ⲓ+ⲁⲗⲧⲁⲃⲁⲱⲑ̅ ⲛ-
ⲟⲩⲙⲛⲧ/̅ⲁⲧⲥⲟⲟⲩⲛ ⲛⲧⲁⲣⲉⲥ-
ⲉⲓⲙⲉ ⲇⲉ ⲛϭⲓ ⲧⲡⲣⲟⲛⲟⲓⲁ ⲙ-
ⲡⲧⲏⲣϥ ⲁⲥϫⲟⲟⲩ ⲛϩⲟⲉⲓⲛⲉ
ⲁⲩⲧⲱⲣⲡ ⲛⲍⲱⲏ ⲉⲃⲟⲗ ϩⲛ ⲉⲩϩⲁ
ⲁⲩⲱ ⲁϥϫⲱϩⲙⲉ ⲙⲙⲟⲥ ⲛϭⲓ
ⲡⲣⲱⲧⲁⲣⲝⲱⲛ ⲁⲩⲱ ⲁϥϫⲡⲟ ⲉ-
ⲃⲟⲗ ⲛϩⲏⲧⲥ ⲛϣⲏⲣⲉ ⲥⲛⲁⲩ:
ⲡϣⲟⲣⲡ ⲁⲩⲱ ⲡⲙⲉϩⲥⲛⲁⲩ

ⲉⲗⲱⲓ+ⲙ̅ ⲙⲛ̅ ⲓ+ⲁⲩⲉ̅: ⲉⲗⲱⲓ+ⲙ̅ ⲙⲉⲛ
ⲟⲩϩⲟ ⲛⲁⲣⲕⲟⲥ ⲡⲉ: ⲓ+ⲁⲩⲉ̅ ⲇⲉ ⲟⲩϩⲟ ⲛ-
ⲉⲙⲟⲩ ⲡⲉ: ⲡⲟⲩⲁ ⲙⲉⲛ ⲟⲩⲇⲓⲕⲁⲓⲟⲥ
ⲡⲉ: ⲡⲟⲩⲁ ⲇⲉ ⲟⲩⲁⲇⲓⲕⲟⲥ ⲡⲉ: ⲓ+ⲁⲩⲉ̅
ⲙⲉⲛ ⲟⲩⲇⲓⲕⲁⲓⲟⲥ ⲡⲉ: ⲉⲗⲱⲓ+ⲙ̅ ⲇⲉ ⲟⲩ-
ⲁⲇⲓⲕⲟⲥ ⲡⲉ: ⲓ+ⲁⲩⲉ̅ ⲙⲉⲛ ⲁϥⲣⲁⲡⲟⲕⲁ-
ⲑⲓⲥⲧⲁ ⲙⲙⲟϥ ⲉϩⲣⲁⲓ ⲉϫⲙ ⲡⲕⲱϩⲧ ⲙⲛ
ⲡⲧⲏⲩ ⲉⲗⲱⲓ+ⲙ̅ ⲇⲉ ⲁϥⲣⲁⲡⲟⲕⲁⲑⲓ-
ⲥⲧⲁ ⲙⲙⲟϥ ⲉϩⲣⲁⲓ ⲉϫⲙ ⲡⲙⲟⲟⲩ ⲙⲛ
ⲡⲕⲁϩ: ⲛⲁⲓ ⲇⲉ ⲁϥⲙⲟⲩⲧⲉ ⲉⲣⲟⲟⲩ
3ϫⲉ [ⲛⲁⲓ ⲇⲉ ⲁϥⲙⲟⲩⲧⲉ ⲉⲣⲟⲟⲩ]3 ⲛ-
ⲛⲓⲣⲁⲛ ϫⲉ ⲕⲁⲓ+ⲛ̅ ⲁⲩⲱ ⲁⲃⲉⲗ̅ ⲉϥⲛⲁⲩ
ⲉⲧⲉϥⲡⲁⲛⲟⲩⲣⲅⲓⲁ ϣⲁϩⲟⲩⲛ ϭⲉ
ⲉⲡⲟⲟⲩ ⲛϩⲟⲟⲩ ⲁⲥϭⲱ ⲛϭⲓ ⲧⲥⲩⲛ-
ⲟⲩⲥⲓⲁ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲛ ⲡⲣⲱⲧⲁⲣⲝⲱⲛ:
ⲁⲩⲱ ⲁϥϫⲱ ⲛⲟⲩⲥⲡⲟⲣⲁ ⲛⲉⲡⲓⲑⲩ-
ⲙⲓⲁ ⲛϩⲣⲁⲓ ϩⲛ ⲁⲇⲁⲙ ⲁϥⲧⲟⲩⲛⲟⲥ
ⲇⲉ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲛ ⲧⲥⲩⲛⲟⲩⲥⲓⲁ ⲙ-
ⲡϫⲡⲟ ⲙⲡⲓⲛⲉ ⲛⲥⲱⲙⲁ: ⲁⲩⲱ
ⲁϥⲝⲱⲣⲏⲅⲉⲓ ⲛⲁⲩ ⲉⲃⲟⲗ ϩⲙ ⲡⲉϥⲡⲛⲁ̅
ⲉⲧϣⲃⲃⲓⲟⲉⲓⲧ: ⲡⲓⲁⲣⲝⲱⲛ ⲇⲉ
ⲥⲛⲁⲩ ⲁϥⲣⲁⲡⲟⲕⲁⲑⲓⲥⲧⲁ ⲙⲙⲟⲟⲩ
ⲉϩⲣⲁⲓ ⲉϫⲛ ϩⲁϩ ⲛⲁⲣⲝⲏ ϩⲱⲥⲧⲉ
ⲉⲧⲣⲉⲩⲣⲁⲣⲝⲉⲓ ⲉϫⲛ ⲡⲉⲥⲡⲏⲗⲁⲓⲟⲛ
ⲛⲧⲁⲣⲉϥⲙⲙⲉ ⲇⲉ ⲛϭⲓ ⲁⲇⲁⲙ ⲁⲡⲓ-
ⲛⲉ ⲛⲧⲉϥⲡⲣⲟⲅⲛⲱⲥⲓⲥ ⲙⲙⲓⲛ ⲙ-
ⲙⲟϥ: ⲁϥϫⲡⲟ ⲙⲡⲓⲛⲉ ⲙⲡϣⲏ-
ⲣⲉ ⲙⲡⲣⲱⲙⲉ: ⲁϥⲙⲟⲩⲧⲉ ⲉⲣⲟϥ
ϫⲉ ⲥⲏⲑ̅ ⲕⲁⲧⲁ ⲑⲉ ⲙⲡⲉϫⲡⲟ ⲛϩⲣⲁⲓ
ϩⲛ ⲛⲁⲓⲱⲛ ϩⲟⲙⲟⲓⲱⲥ ⲧⲕⲉⲙⲁⲁⲩ
ⲁⲥⲧⲛⲛⲟⲟⲩ ⲉⲡⲓⲧⲛ ⲙⲡⲉⲥⲡⲛⲁ̅
ⲙⲡⲓⲛⲉ ⲛⲧⲉⲧⲉⲓⲛⲉ ⲙⲙⲟⲥ

ⲁⲩⲱ ⲛⲟⲩⲁⲛⲧⲓⲧⲩⲡⲟⲛ ⲛⲛⲉⲧϩⲛ
ⲡⲗⲏⲣⲱⲙⲁ: ϫⲉ ⲥⲛⲁⲥⲟⲃⲧⲉ ⲛⲟⲩ-
ⲙⲁ ⲛϣⲱⲡⲉ ⲛⲛⲁⲓⲱⲛ ⲉⲧⲛⲏⲟⲩ
ⲉⲡⲓⲧⲛ: ⲁⲩⲱ ⲁϥⲧⲥⲟⲟⲩ ⲛⲟⲩⲙⲟⲟⲩ
ⲛⲃ̅ϣⲉ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲛ ⲡⲣⲱⲧⲁⲣⲝⲱⲛ
ϫⲉⲕⲁⲁⲥ ⲛⲛⲉⲩⲥⲟⲩⲱⲛⲟⲩ ϫⲉ
ϩⲉⲛⲉⲃⲟⲗ ⲧⲱⲛ ⲛⲉ: ⲁⲩⲱ ⲧⲁⲓ ⲧⲉ
ⲑⲉ ⲛⲧⲁϥϣⲱⲡⲉ ⲛϭⲓ ⲡⲉⲥⲡⲉⲣⲙⲁ
ⲡⲣⲟⲥ ⲟⲩⲟⲉⲓϣ ⲉϥϩⲩⲡⲟⲩⲣⲅⲉⲓ ϫⲉ-
ⲕⲁⲁⲥ ϩⲟⲧⲁⲛ ⲉϥϣⲁⲛ3ⲉⲓ̅3 ⲉϩⲣⲁⲓ ⲛϭⲓ
ⲡⲉⲡⲛⲁ̅ ⲉⲃⲟⲗ ϩⲓⲧⲛ ⲛⲁⲓⲱⲛ ⲉⲧⲟⲩ-
ⲁⲁⲃ ⲉϥⲛⲁⲥⲁϩⲱϥ ⲉⲣⲁⲧϥ ⲁⲩⲱ
ⲛϥⲧⲗϭⲟϥ ϩⲙ ⲡϣⲧⲁ: ϫⲉⲕⲁⲁⲥ
ⲉⲣⲉⲡⲡⲗⲏⲣⲱⲙⲁ ⲧⲏⲣϥ ⲛⲁϣⲱ-
ⲡⲉ ⲉϥⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲁⲧϣⲧⲁ
ⲁⲩⲱ ⲡⲉϫⲁⲓ ⲁⲛⲟⲕ ⲙⲡⲥⲱⲧⲏⲣ
ϫⲉ ⲡϫⲟⲉⲓⲥ ⲛⲯⲩⲝⲟⲟⲩⲉ ϭⲉ ⲧⲏ-
ⲣⲟⲩ ⲥⲉⲛⲁⲟⲩϫⲁⲓ ⲉϩⲟⲩⲛ ⲉⲡⲟⲩⲟ-
ⲉⲓⲛ ⲉⲧⲧⲃⲃⲏⲟⲩ: ⲁϥⲟⲩⲱϣⲃ ⲡⲉ-
ϫⲁϥ ⲛⲁⲓ ϫⲉ ϩⲉⲛⲛⲟϭ ⲛⲉ ⲛⲉϩⲃⲏⲩⲉ
ⲉⲛⲧⲁⲩⲧⲁⲗⲟ ⲉϩⲣⲁⲓ ⲉϫⲙ ⲡⲉⲕⲙⲉ-
ⲉⲩⲉ: ⲟⲩⲇⲩⲥⲕⲟⲗⲟⲛ ⲅⲁⲣ ⲡⲉ
ⲉϭⲟⲗⲡⲟⲩ ⲉⲃⲟⲗ ⲛϩⲉⲛⲕⲟⲟⲩⲉ
ⲉⲓⲙⲏⲧⲓ ⲛⲛⲁⲓ ⲉⲧϣⲟⲟⲡ ⲉⲃⲟⲗ
ϩⲛ ⲧⲅⲉⲛⲉⲁ ⲛⲁⲧⲕⲓⲙ: ⲛⲁⲓ ⲉⲧⲉ
ⲡⲉⲡⲛ̅ⲁ ⲙⲡⲱⲛϩ ⲛⲁ3ⲉⲓ̅3 ⲉϩⲣⲁⲓ ⲉϫⲱ-
ⲟⲩ: ⲁⲩⲱ ⲛϥϣⲱⲡⲉ ⲙⲛ ⲧϭⲟⲙ
ⲥⲉⲛⲁⲟⲩϫⲁⲓ ⲁⲩⲱ ⲛⲥⲉϣⲱⲡⲉ
ⲛⲧⲉⲗⲉⲓⲟⲥ ⲁⲩⲱ ⲥⲉⲛⲁⲣ ⲙⲡϣⲁ
ⲛϩⲉⲛⲙⲛ̅ⲧⲛⲟϭ ⲁⲩⲱ ⲥⲉⲛⲁⲧⲃⲃⲟ

ϩⲙ ⲡⲙⲁ ⲉⲧⲙⲙⲁⲩ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲛ ⲕⲁ-
ⲕⲓⲁ ⲛⲓⲙ: ⲙⲛ ⲛⲣⲟⲟⲩϣ ⲛⲧⲉ ⲧⲡⲟ-
ⲛⲏⲣⲓⲁ: ⲉⲛⲥⲉϥⲓ ⲣⲟⲟⲩϣ ϭⲉ ⲉⲗⲁⲁⲩ
ⲁⲛ ⲉⲓⲙⲏⲧⲓ ⲉⲧⲙⲛⲧ/̅ⲁⲧⲧⲁⲕⲟ ⲟⲩⲁ-
ⲁⲥ ⲉⲩⲣⲙⲉⲗⲉⲧⲁ ⲙⲙⲟⲥ ϫⲓⲛ ⲙⲡⲓ-
ⲙⲁ: ⲝⲱⲣⲓⲥ ⲟⲣⲅⲏ 3ϩⲓ̅3 ⲕⲱϩ 3ϩⲓ̅3 ϥⲑⲟⲛⲟⲥ
3ϩⲓ̅3 ⲉⲡⲓⲑⲩⲙⲓⲁ: ⲁⲩⲱ ⲧⲙⲛⲧ/̅ⲁⲧⲥⲓ ⲛ-
ⲧⲉ ⲡⲧⲏⲣϥ ⲉⲛⲥⲉⲁⲙⲁϩⲧⲉ ⲙⲙⲟⲟⲩ
ⲁⲛ 3ϩⲓ̅3ⲧⲛ ⲗⲁⲁⲩ: ⲉⲓⲙⲏⲧⲓ ⲉⲑⲩⲡⲟⲥ-
ⲧⲁⲥⲓⲥ ⲟⲩⲁⲁⲥ ⲛⲧⲥⲁⲣⲭ ⲧⲁⲓ ⲉⲧⲟⲩ-
ϥⲟⲣⲓ ⲙⲙⲟⲥ ⲉⲩϭⲟϣⲧ ⲉⲃⲟⲗ ⲛⲥⲁ
ⲡⲟⲩⲟⲉⲓϣ ⲉⲧⲟⲩϭⲙ ⲡⲉⲩϣⲓⲛⲉ
ⲛϩⲏⲧϥ ⲉⲃⲟⲗ ϩ3ⲓ̅3ⲧⲛ ⲛⲉⲧϫⲓ ⲛⲁⲓ ϭⲉ
ⲛtⲙⲓⲛⲉ ⲥⲉⲟ ⲛⲁⲭⲓⲟⲥ ⲙⲡⲱⲛϩ
ⲛⲛⲁ[ⲧⲧⲁⲕⲟ ⲛϣⲁ ⲉⲛⲉϩ ⲁⲩⲱ
ⲡⲧⲱϩⲙ ⲉⲩⲣϩ[ⲩⲡⲟⲙⲓⲛⲉ ϩⲁ-
ⲡⲧⲏⲣϥ ⲉⲩϥⲓ ⲉϩⲣⲁⲓ ϩⲁ ⲡⲧⲏⲣϥ
ϫⲉⲕⲁⲁⲥ ⲉⲩⲛⲁϫⲱⲕ ⲉⲃⲟⲗ ⲙⲡⲁ-
ⲑⲗⲟⲛ ⲛⲥⲉⲕⲗⲏⲣⲟⲛⲟⲙⲓ ⲛⲟⲩ-
ⲱⲛϩ ⲛϣⲁ ⲉⲛⲉϩ: ⲡⲉϫⲁⲓ ⲛⲁϥ
ϫⲉ ⲡϫⲟⲉⲓⲥ ⲙⲯⲩⲝⲟⲟⲩⲉ ⲉⲧⲉ
ⲙⲡⲟⲩⲉⲓⲣⲉ ⲛⲛⲓϩⲃⲏⲩⲉ ⲛⲁⲓ ⲉⲛ-
ⲧⲁⲧϭⲟⲙ ⲙⲛ ⲡⲛⲁ̅ ⲡⲱⲛϩ 3ⲉⲓ̅3 ⲉϩⲣⲁⲓ
ⲉϫⲱⲟⲩ ⲥⲉⲛⲁϣⲟⲟⲛⲉ: ⲁϥⲟⲩ-
ⲱϣⲃⲉ ⲡⲉϫⲁϥ ⲛⲁⲓ ϫⲉ ⲉϥϣⲁⲛ3ⲉⲓ̅3
ⲉϩⲣⲁⲓ ⲉϫⲱⲟⲩ ⲛϭⲓ ⲡⲉⲡⲛⲁ̅
ⲡⲁⲛⲧⲏ ⲡⲁⲛⲧⲱⲥ ⲥⲉⲛⲁⲟⲩϫⲁⲓ
ⲁⲩⲱ ⲛⲁⲓ ⲥⲉⲛⲁⲡⲱⲱⲛⲉ ⲉⲃⲟⲗ:
ⲧⲇⲩⲛⲁⲙⲓⲥ ⲅⲁⲣ ⲛⲁ3ⲉⲓ̅3 ⲉϩⲣⲁⲓ
ⲉϫⲛ ⲣⲱⲙⲉ ⲛⲓⲙ ⲁϫⲛⲧⲥ ⲅⲁⲣ
ⲙⲛϭⲟⲙ ⲛⲧⲉⲗⲁⲁⲩ
ⲁϩⲉⲣⲁⲧϥ ⲙⲛⲛ̅ⲥⲁ ⲧⲟⲩ-

ϫⲡⲟⲟⲩ ⲇⲉ ⲧⲟⲧⲉ ⲉϥϣⲁⲛⲁϣⲁⲓ
ⲛϭⲓ ⲡⲛⲁ̅ ⲡⲱⲛϩ ⲁⲩⲱ ϣⲁⲣⲉⲧϭⲟⲙ
3ⲉⲓ̅3 ⲛⲥt ⲧⲁϫⲣⲟ ⲛⲧⲯⲩⲝⲏ ⲉⲧⲙ-
ⲙⲁⲩ: ⲁⲩⲱ ⲙⲁⲣⲉϣ ⲗⲁⲁⲩ ⲣ
ⲡⲗⲁⲛⲁ ⲙⲙⲟⲥ ⲛϩⲣⲁⲓ ϩⲛ ⲛϩⲃⲏ-
ⲟⲩⲉ ⲛⲧⲡⲟⲛⲏⲣⲓⲁ: ⲛⲁⲓ ⲇⲉ ⲉⲧⲉ
ⲡⲉⲡⲛⲁ̅ ⲉⲧϣⲃⲃⲓⲟⲉⲓⲧ ⲛⲛⲏⲟⲩ
ⲉϩⲣⲁⲓ ⲉϫⲱⲟⲩ ϣⲁⲩⲥⲱⲕ ⲙⲙⲟ-
ⲟⲩ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲟⲟⲧϥ ⲁⲩⲱ ⲛⲥⲉⲥⲱ-
ⲣⲙ: ⲁⲛⲟⲕ ⲇⲉ ⲡⲉϫⲁⲓ ϫⲉ ⲡϫⲟⲉⲓⲥ
ⲙⲯⲩⲝⲟⲟⲩ ϭⲉ ⲛⲛⲁⲓ ϩⲟⲧⲁⲛ ⲉⲩ-
ϣⲁⲛ3ⲉⲓ̅3 ⲉⲃⲟⲗ ϩⲛ ⲧⲟⲩⲥⲁⲣⲭ ⲉⲩⲛⲁ-
ⲃⲱⲕ ⲉⲧⲱⲛ: ⲛⲧⲟϥ ϫⲉ ⲁϥⲥⲱⲃⲉ
ⲡⲉϫⲁϥ ⲛⲁⲓ ϫⲉ ⲧⲯⲩⲝⲏ ⲉⲧⲉ ⲧϭⲟⲙ
ⲛⲁⲁϣⲁⲓ ⲛϩⲏⲧⲥ ⲡⲁⲣⲁ ⲡⲓⲡⲛⲁ̅ ⲉⲧ-
ϣⲏⲥ ⲧⲁⲓ ⲅⲁⲣ ⲥϫⲟⲟⲣ ⲁⲩⲱ ϣⲁⲥ-
ⲡⲱⲧ ⲥⲁⲃⲟⲗ ⲛⲧⲡⲟⲛⲏⲣⲓⲁ: ⲁⲩⲱ
ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲙ ⲡϭⲙ ⲡϣⲓⲛⲉ ⲙⲡⲓⲁⲧ-
ⲧⲁⲕⲟ ϣⲁⲥⲟⲩϫⲁⲓ: ⲁⲩⲱ ϣⲁⲩϫⲓ-
ⲧⲥ ⲉϩⲣⲁⲓ ⲉⲧⲁⲛⲁⲡⲁⲩⲥⲓⲥ ⲛⲛⲁⲓⲱⲛ:
ⲁⲛⲟⲕ ϫⲉ ⲡⲉϫⲁⲓ ϫⲉ ⲡϫⲟⲉⲓⲥ 3ϩⲓ̅3ⲉ
ⲛⲁⲓ ϩⲱⲟⲩ ⲉⲧⲉⲙⲡⲟⲩⲉⲓⲙⲉ ϫⲉ
ⲛⲁ ⲛⲓⲙ ⲛⲉ ⲛⲟⲩⲯⲩⲝⲟⲟⲩⲉ ⲉⲩ-
ⲛⲁϣⲱⲡⲉ ⲧⲱⲛ: ⲁⲩⲱ ⲡⲉϫⲁϥ ⲛⲁⲓ
ϫⲉ ϩⲛ ⲛⲉⲧⲙⲙⲁⲩ ⲁⲡⲉⲡⲛⲁ̅ ⲉⲧ-
ϣⲏⲥ ⲁϥⲁϣⲁⲓ ⲛϩⲏⲧⲟⲩ: ϩⲙ ⲡⲧⲣⲉⲩ-
ⲥⲱⲣⲙ: ⲁⲩⲱ ϣⲁϥⲃⲁⲣⲓ ⲛⲧⲉⲯⲩⲝⲏ
ⲁⲩⲱ ϣⲁϥⲥⲱⲕ ⲙⲙⲟⲥ ⲉⲛⲉϩⲃⲏⲩⲉ
ⲛⲧⲉ ⲧⲡⲟⲛⲏⲣⲓⲁ ⲁⲩⲱ ⲛϥⲛⲟⲩϫⲉ

ⲙⲙⲟⲥ ⲉϩⲣⲁⲓ ⲉⲩⲃϣⲉ: ⲁⲩⲱ ⲙⲛ
ⲛⲥⲁ ⲧⲣⲉⲥ3ⲉⲓ̅3 ⲉⲃⲟⲗ ϣⲁⲩⲧⲁⲁⲥ ⲉ-
ⲧⲟⲟⲧⲟⲩ ⲛⲛⲉⲭⲟⲩⲥⲓⲁ ⲛⲁⲓ ⲛⲧⲁⲩ-
ϣⲱⲡⲉ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲛ ⲡⲁⲣⲝⲱⲛ: ⲁⲩⲱ
ϣⲁⲩⲙⲟⲣⲉⲥ ϩⲛ ϩⲉⲛⲙⲣⲣⲉ ⲛⲥⲉⲛⲟⲩ-
ϫⲉ ⲙⲙⲟⲥ ⲉⲡⲉϣⲧⲁⲕⲟ: ⲁⲩⲱ ϣⲁⲩ-
ⲕⲱⲧⲉ ⲛⲙⲙⲁⲥ ϣⲁⲛⲧⲉⲥⲛⲉϩⲥⲉ
ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲛ ⲧⲃϣⲉ: ⲁⲩⲱ ⲛⲥϫⲓ ⲉ-
ⲣⲟⲥ ⲙⲡⲥⲟⲟⲩⲛ: ⲁⲩⲱ ⲧⲁⲓ ⲧⲉ ⲑⲉ
ⲉⲥϣⲁⲛϫⲱⲕ ⲉⲃⲟⲗ ϣⲁⲥⲟⲩϫⲁⲓ:
ⲁⲛⲟⲕ ⲇⲉ ⲡⲉϫⲁⲓ ϫⲉ ⲡϫⲟⲉⲓⲥ ⲁⲩⲱ
ⲡⲱⲥ ⲁϣ ⲁⲥⲣϣⲏⲙ ϣⲏⲙ ⲛϭⲓ ⲧⲯⲩ-
ⲝⲏ ⲁⲩⲱ ⲛⲥⲛⲁⲩϩⲥ ⲉϩⲟⲩⲛ ⲉⲧϥⲩ-
ⲥⲓⲥ ⲛⲧⲉⲥⲙⲁⲁⲩ ⲏ ⲉϩⲟⲩⲛ ⲉⲡⲣⲱ-
ⲙⲉ: ⲧⲟⲧⲉ ⲁϥⲣⲁϣⲉ ⲛⲧⲁⲣⲓϫⲛⲟⲩϥ
ⲉⲡⲁⲓ ⲁⲩⲱ ⲡⲉ[ϫⲁϥ ⲛⲁⲓ ϫⲉ ⲁⲗⲏ-
ⲑⲱⲥ ⲛⲧⲕ ⲟⲩⲙⲁⲕⲁⲣⲓⲟⲥ ⲉⲡⲓ-
ⲇⲏ ⲁⲕⲣⲛⲟⲉⲓ: ⲧⲯⲩⲝⲏ ⲉⲧⲙⲙⲁⲩ
ϣⲁⲩⲧⲣⲉⲥⲟⲩⲁϩⲥ ⲛⲥⲁ ⲕⲉⲩ3ⲉⲓ̅3
ⲉⲣⲉⲡⲡⲛⲁ̅ ⲙⲡⲱⲛϩ ⲛϩⲏⲧⲥ:
ⲧⲁⲓ ⲉϣⲁⲥⲟⲩϫⲁⲓ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲟⲟⲧϥ
ⲙⲡⲉⲧⲙⲙⲁⲩ ⲉϣⲁⲩⲛⲟⲩϫⲉ
ϭⲉ ⲁⲛ ⲙⲙⲟⲥ ⲉϩⲟⲩⲛ ⲉⲕⲉⲥⲁⲣⲭ
ⲁⲩⲱ ⲡⲉϫⲁⲓ ϫⲉ ⲡϫⲟⲉⲓⲥ ⲛⲁⲓ
ϩⲱⲟⲩ ⲉⲛⲧⲁⲩⲥⲟⲟⲩⲛ ⲁⲩⲱ
ⲁⲩϩⲛⲧⲟⲩ ⲉⲃⲟⲗ ⲉⲩⲛⲁⲃⲱⲕ
ⲉⲧⲱⲛ ⲛϭⲓ ⲛⲟⲩⲯⲩⲝⲏ: ⲧⲟⲧⲉ
ⲡⲉϫⲁϥ ⲛⲁⲓ ϫⲉ ⲡⲙⲁ ⲉⲣⲉⲛ-
ⲁⲅⲅⲉⲗⲟⲥ ⲛⲧⲙⲛⲧ/̅ϩⲏⲕⲉ ⲛⲁ-
ⲃⲱⲕ ⲉⲙⲁⲩ ⲥⲉⲛⲁϫⲓⲧⲟⲩ ⲉ-
ⲡⲙⲁ ⲉⲧⲙⲙⲁⲩ:ⲡⲙⲁ ⲉⲧⲉ

ⲙⲙⲛ ⲙⲉⲧⲁⲛⲟⲓⲁ ⲉⲥϣⲱⲡⲉ ⲙⲙⲁⲩ
ⲁⲩⲱ ⲛⲥⲉⲁⲣⲉϩ ⲉⲣⲟⲟⲩ ⲉⲡⲉϩⲟⲟⲩ
ⲉⲧⲟⲩⲛⲁⲃⲁⲥⲁⲛⲓⲍⲉ ⲛⲛⲉⲧⲁϩϫⲉ
ⲟⲩⲁ ⲉⲡⲉⲡⲛⲁ̅ ⲉⲧⲟⲩⲁⲁⲃ ⲛⲥⲉⲣⲕⲟ-
ⲗⲁⲍⲉ ⲙⲙⲟⲟⲩ ϩⲛ ⲟⲩⲕⲟⲗⲁⲥⲓⲥ ⲛ-
ϣⲁ ⲉⲛⲉϩ: ⲁⲛⲟⲕ ⲇⲉ ⲡⲉϫⲁⲓ ϫⲉ ⲡϫⲟ-
ⲉⲓⲥ ⲛⲧⲁϥ3ⲉⲓ̅3 ⲧⲱⲛ ⲛⲧⲟϥ ⲛϭⲓ ⲡⲉ-
ⲡⲛⲁ̅ ⲉⲧϣⲏⲥ ⲧⲟⲧⲉ ⲡⲉϫⲁϥ ⲛⲁⲓ
ϫⲉ ⲡⲙⲏⲧⲣⲟⲡⲁⲧⲱⲣ ⲡⲉⲧⲛⲁϣⲉ
ⲡⲉϥⲛⲁ ⲡⲉⲡⲛⲁ̅ ⲉⲧⲟⲩⲁⲁⲃ ϩⲛ ⲥⲙⲟⲧ
ⲛⲓⲙ ⲡϣⲁⲛϩⲧⲏϥ ⲁⲩⲱ ⲉⲧϣⲉⲡ
3ϩⲓ̅3ⲥⲉ ⲛⲙⲙⲏⲧⲛ ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ ⲧⲉⲡⲓ-
ⲛⲟⲓⲁ ⲛⲧⲡⲣⲟⲛⲟⲓⲁ ⲛⲟⲩⲟⲉⲓⲛ:
ⲁⲩⲱ ⲁϥⲧⲟⲩⲛⲟⲥ ⲙⲡⲉⲥⲡⲉⲣ-
ⲙⲁ ⲛⲧⲅⲉⲛⲉⲁ ⲛⲧⲉⲗⲓⲟⲛ ⲙⲛ ⲡⲉϥ-
ⲙⲉⲉⲩⲉ ⲁⲩⲱ ⲡⲟⲩⲟⲉⲓⲛ ⲛϣⲁ ⲉⲛⲉϩ
ⲙⲡⲣⲱⲙⲉ ⲛⲧⲁⲣⲉϥⲙⲙⲉ ⲛϭⲓ
ⲡϣⲟⲣⲡ ⲛⲁⲣⲝⲱⲛ ϫⲉ ⲥⲉϫⲟⲥⲉ
ⲡⲁⲣⲁⲣⲟϥ ϩⲙ ⲡϫⲓⲥⲉ ⲁⲩⲱ ⲥⲉⲙⲉ-
ⲉⲩⲉ ⲡⲁⲣⲁⲣⲟϥ ⲁϥⲟⲩⲱϣⲉ ϭⲉ
ⲉⲁⲙⲁϩⲧⲉ ⲙⲡⲟⲩⲙⲟⲕⲙⲉⲕ ⲉϥⲟ
ⲛⲁⲧⲥⲟⲟⲩⲛ ϫⲉ ⲥⲉϫⲟⲥⲉ ⲉⲣⲟϥ ⲛ-
ϩⲣⲁⲓ ϩⲙ ⲡⲙⲉⲉⲩⲉ ⲁⲩⲱ ϫⲉ ϥⲛⲁϣ-
ⲁⲙⲁϩⲧⲉ ⲙ[ⲙⲟⲟⲩ ⲁⲛ ⲁϥⲉⲓⲣⲉ ⲛⲟⲩ-
ϣⲟϫⲛⲉ ⲙⲛ ⲛⲉϥⲉⲭⲟⲩⲥⲓⲁ ⲉⲧⲉ
ⲛⲉϥϭⲟⲙ ⲛⲉ: ⲁⲩⲱ ⲁⲩⲣ ⲛⲟⲉⲓⲕ
ⲉⲧⲥⲟϥⲓⲁ ⲛⲛⲟⲩⲉⲣⲏⲟⲩ: ⲁⲩⲱ
ⲁⲩϫⲡⲟ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲟⲟⲧⲟⲩ ⲉⲩⲥⲁϣ
ⲛⲇⲓⲙⲁⲣⲙⲉⲛⲏ ⲉⲧⲉ ⲧⲁⲓ ⲧⲉ ⲧϩⲁⲏ
ⲛⲙ̅ⲙ[ⲣⲣⲉ ⲉⲧϣⲃⲃⲓⲟⲉⲓⲧ: ⲁⲩⲱ
ⲉⲥⲉ ⲙⲙⲓⲛⲉ ϫⲉ ⲥⲉϣⲃⲃⲓⲟⲉⲓⲧ

ⲉⲛⲉⲩⲉⲣⲏⲩ ⲁⲩⲱ ⲥⲙⲟⲕϩ ⲁⲩⲱ
ⲥϭⲟⲙ ⲉⲧⲁⲓ ⲉⲛⲧⲁⲩⲙⲟⲩϫⲕ ⲙⲙⲟⲥ
ⲛϭⲓ ⲛⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲛⲁⲅⲅⲉⲗⲟⲥ
ⲁⲩⲱ ⲛⲇⲁⲓⲙⲱⲛ ⲁⲩⲱ ⲛⲅⲉⲛⲉⲁ
ⲧⲏⲣⲟⲩ ϣⲁϩⲟⲩⲛ ⲉⲡⲟⲟⲩ ⲛϩⲟⲟⲩ:
ⲉⲃⲟⲗ ⲅⲁⲣ ϩⲛ ⲑⲓⲙⲁⲣⲙⲉⲛⲏ ⲉⲧⲙ-
ⲙⲁⲩ ⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϭⲓ ⲙⲛ̅ⲧ
ϣⲁϥⲧⲉ ⲛⲓⲙ ⲁⲩⲱ ⲡϫⲓⲛϭⲟⲛⲥ
ⲁⲩⲱ ⲡⲟⲩⲁ ⲙⲛⲧ̅ⲙⲣⲣⲉ ⲛⲧⲃϣⲉ
ⲁⲩⲱ ⲧⲙⲛⲧ/̅ⲁⲧⲥⲟⲟⲩⲛ ⲁⲩⲱ ⲡⲁ-
ⲣⲁⲅⲅⲉⲗⲓⲁ ⲛⲓⲙ ⲉⲧϩⲟⲣϣ ⲙⲛ ⲛⲓⲛⲟ-
ⲃⲉ ⲉⲧϩⲟⲣϣ ⲙⲛ ⲛⲓϭⲟⲙ ⲛϩⲣⲧⲉ
ⲁⲩⲱ ⲧⲁⲓ ⲧⲉ ⲑⲉ ⲉⲛⲧⲁⲩⲧⲣⲉⲧⲕⲧⲓ-
ⲥⲓⲥ ⲧⲏⲣⲥ ⲣⲃⲗⲗⲏ ϫⲉⲕⲁⲁⲥ ⲛⲛⲉⲩ-
ⲥⲟⲩⲱⲛ ⲡⲛⲟⲩⲧⲉ ⲉⲧⲙⲡⲉⲩⲛ
ⲧⲡⲉ ⲧⲏⲣⲟⲩ: ⲁⲩⲱ ⲉⲧⲃⲉ ⲧⲙⲣⲣⲉ
ⲛⲧⲃϣⲉ ⲁⲩϩⲱⲡ ⲛϭⲓ ⲛⲟⲩⲛⲟⲃⲉ
ⲁⲩⲙⲟⲩⲣ ⲅⲁⲣ ⲛϩⲛϣⲓ ⲙⲛ ϩⲛⲟⲩⲟ-
ⲉⲓϣ ⲙⲛ ϩⲛⲕⲉⲣⲟⲥ ⲉⲥⲟ ⲛϫⲟⲉⲓⲥ
ⲉϫⲙ ⲡⲧⲏⲣϥ: ⲁⲩⲱ ⲁϥⲣϩⲧⲏϥ ⲉ-
ϩⲣⲁⲓ ⲉϫⲛ ϩⲱⲃ ⲛⲓⲙ ⲉⲁϥϣⲱⲡⲉ
ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲟⲟⲧϥ: ⲡⲁⲗⲓⲛ ⲁϥϣⲟ-
ϫⲛⲉ ⲉⲧⲣⲉϥⲉⲓⲛⲉ ⲛⲟⲩⲕⲁⲧⲁ-
ⲕⲗⲩⲥⲙⲟⲥ ⲉϩⲣⲁⲓ ⲉϫⲛ ⲡⲧⲁⲙⲓⲟ
ⲛⲧⲉ ⲡⲣⲱⲙⲉ: ⲧⲙⲛⲧⲛⲟϭ ⲇⲉ ⲛ-
ⲧⲉ ⲡⲟⲩⲟⲉⲓⲛ ⲛⲧⲉ ⲧⲡⲣⲟⲛⲟⲓⲁ
ⲁⲥⲧⲥⲁⲃⲉ ⲛⲱϩⲉ ⲁⲩⲱ ⲁϥⲧⲁ-
ϣⲉ ⲟⲉⲓϣ ⲙⲡⲉⲥⲡⲉⲣⲙⲁ ⲧⲏⲣϥ
ⲉⲧⲉ ⲛⲁⲓ ⲛⲉ ⲛϣⲏⲣⲉ ⲛⲛⲣⲱⲙⲉ
ⲁⲩⲱ ⲙⲡⲟⲩⲥⲱⲧⲙ ⲛⲁϥ ⲛϭⲓ

ⲛⲉⲧⲟ ⲛϣⲙⲙⲟ ⲉⲣⲟϥ ⲛⲕⲁⲧⲁ
ⲑⲉ ⲁⲛ ⲉⲛⲧⲁⲙⲱⲩⲥⲏⲥ ϫⲟⲟⲥ ϫⲉ
ⲁⲩϩⲱⲡ ⲙⲙⲟⲟⲩ ϩⲛ ⲟⲩⲕⲓⲃⲱⲧⲟⲥ
ⲁⲗⲗⲁ ⲛⲧⲁⲩϩⲱⲡ ⲙⲙⲟⲟⲩ ϩⲛ ⲟⲩ
ⲧⲟⲡⲟⲥ: ⲟⲩⲙⲟⲛⲟⲛ ⲛⲱϩⲉ ⲁⲗⲗⲁ
ϩⲉⲛⲕⲉⲣⲱⲙⲉ ⲉⲛⲁϣⲱⲟⲩ ⲉⲃⲟⲗ
ϩⲛ ⲧⲅⲉⲛⲉⲁ ⲛⲁⲧⲕⲓⲙ: ⲁⲩⲃⲱⲕ ⲉ-
ϩⲟⲩⲛ ⲉⲩⲧⲟⲡⲟⲥ ⲁⲩϩⲱⲡ ⲙⲙⲟⲟⲩ
ϩⲛ ⲟⲩⲕⲗⲟⲟⲗⲉ ⲛⲟⲩⲟⲉⲓⲛ: ⲁⲩⲱ
ⲁϥⲥⲟⲩⲱⲛ ⲧⲉϥⲁⲩⲑⲉⲛⲧⲉⲓⲁ ⲁⲩⲱ
ⲛⲉⲥⲛⲙⲙⲁϥ ⲛϭⲓ ⲧⲁⲡⲟⲩⲟⲉⲓⲛ
ⲉⲧⲁⲥⲣ ⲟⲩⲟⲉⲓⲛ ⲉⲣⲟⲟⲩ ⲉⲃⲟⲗ
ϫⲉ ⲁϥⲉⲓⲛⲉ ⲛⲟⲩⲕⲁⲕⲉ ⲉϩⲣⲁⲓ ⲉ-
ϫⲛ ⲡⲕⲁϩ ⲧⲏⲣϥ ⲁⲩⲱ ⲁϥⲧⲁⲙⲓⲟ
ⲛⲟⲩϣⲟϫⲛⲉ ⲙⲛ ⲛⲉϥϭⲟⲙ ⲁϥϫⲟ-
ⲟⲩ ⲛⲛⲉϥⲁⲅⲅⲉⲗⲟⲥ ϣⲁ ϣⲉⲉⲣⲉ
ⲛⲛ̅ⲣⲱⲙⲉ ϫⲉⲕⲁⲁⲥ ⲉⲩⲛⲁϫⲓ ⲛⲁⲩ
ⲉⲃⲟⲗ ⲛϩⲏⲧⲟⲩ: ⲁⲩⲱ ⲛⲥⲉⲧⲟⲩ-
ⲛⲟⲥ ⲛⲟⲩⲥⲡⲉⲣⲙⲁ ⲁⲩⲙⲧⲟⲛ ⲛⲁⲩ:
ⲁⲩⲱ ⲉⲧⲉ ⲙⲡⲟⲩt ⲙⲁⲧⲉ ⲙⲡϣⲟ-
ⲣⲡ ⲛⲥⲟⲡ: ⲁⲩⲱ ⲛⲧⲁⲣⲟⲩⲧⲙtⲙⲁ-
ⲧⲉ ⲇⲉ ⲁⲩⲥⲱⲟⲩϩ ⲉϩⲟⲩⲛ ⲟⲛ ⲙⲛ
ⲛⲉⲩⲉⲣⲏⲟⲩ ⲁⲩⲉⲓⲣⲉ ⲛⲟⲩϣⲟϫⲛⲉ
3ϩⲓ̅3 ⲟⲩⲥⲟⲡ ⲁⲩⲧⲁⲙⲓⲟ ⲛⲟⲩⲡⲛⲁ̅
ⲉϥϣⲏⲥ ⲙⲡⲓⲛⲉ ⲙⲡⲛⲁ̅ ⲉⲧⲁϩ3ⲉⲓ̅3
ⲉϩⲣⲁⲓ: ϩⲱⲥⲧⲉ ⲉⲃⲟⲗ ⲛϩⲏⲧϥ ⲉ-
ⲥⲱⲱϥ ⲛⲛⲯⲩⲝⲟⲟⲩⲉ: ⲁⲩⲱ ⲁⲩ-
ϣⲃⲧⲟⲩ ϩⲙ ⲡⲟⲩⲉⲓⲛⲉ ⲛϭⲓ ⲛⲁⲅ-
ⲅⲉⲗⲟⲥ ⲕⲁⲧⲁ ⲡⲓⲛⲉ ⲙⲡⲟⲩⲥⲟⲉⲓϣ
ⲉⲩⲙⲟⲩϩ ⲙⲙⲟⲟⲩ ϩⲙ ⲡⲛⲁ ⲛⲕⲁⲕⲉ

ⲉⲛⲧⲁⲩⲕⲉⲣⲁ ⲙⲙⲟϥ ⲉϫⲱⲟⲩ
ⲁⲩⲱ ⲙⲡⲟⲛⲏⲣⲓⲁ ⲁⲩⲉⲓⲛⲉ ⲛⲟⲩ-
ⲛⲟⲩⲃ ⲙⲛ ⲟⲩϩⲁⲧ ⲙⲛ ⲟⲩⲇⲱⲣⲟⲛ
ⲙⲛ ⲟⲩϩⲟⲙⲧ ⲙⲛ ⲟⲩⲃⲁⲛⲓⲡⲉ
ⲙⲛ ⲟⲩⲙⲉⲧⲁⲗⲗⲟⲛ: ⲙⲛ ⲅⲉⲛⲟⲥ
ⲛⲓⲙ ⲛⲧⲉ ⲛⲓⲉⲓⲇⲟⲥ: ⲁⲩⲱ ⲁⲩⲥⲱⲕ
ⲛⲛⲣⲱⲙⲉ ⲉϩⲣⲁⲓ ⲉϩⲉⲛⲛⲟϭ ⲛⲣⲟ-
ⲟⲩϣ ⲛⲁⲓ ⲉⲛⲧⲁⲩⲟⲩⲁϩⲟⲩ ⲛⲥⲱ-
ⲟⲩ ⲉⲩⲥⲱⲣⲙ ⲙⲙⲟⲟⲩ ϩⲛ ϩⲁϩ ⲙ-
ⲡⲗⲁⲛⲏ ⲁⲩⲣ ϩⲗⲗⲟ ⲉⲩⲟ ⲛⲛⲁⲧ-
ⲥⲣⲃⲉ: ⲁⲩⲙⲟⲩ ⲉⲙⲡⲟⲩϭⲛ ⲗⲁⲁⲩ
ⲙⲙⲉ ⲁⲩⲱ ⲙⲡⲟⲩⲥⲟⲩⲱⲛ ⲡⲛⲟⲩ-
ⲧⲉ ⲛⲧⲙⲉ: ⲁⲩⲱ ⲧⲁⲓ ⲧⲉ ⲑⲉ ⲉⲛ-
ⲧⲁⲩⲣ ⲧⲕⲧⲓⲥⲓⲥ ⲧⲏⲣⲥ ⲛϩⲉⲛϩⲙϩⲁⲗ
ⲛϣⲁ ⲉⲛⲉϩ ϫⲛ ⲛⲧⲕⲁⲧⲁⲃⲟⲗⲏ ⲙ-
ⲡⲕⲟⲥⲙⲟⲥ ϣⲁϩⲣⲁⲓ ⲉⲧⲉⲛⲟⲩ:
ⲁⲩⲱ ⲁⲩϫⲓ ⲛϩⲛⲥ3ϩⲓ̅3ⲁⲙⲉ ⲁⲩϫⲡⲟ
ⲉⲃⲟⲗ ϩⲙ ⲡⲕⲁⲕⲉ ⲛϩⲉⲛϣⲏⲣⲉ
ⲕⲁⲧⲁ ⲡⲓⲛⲉ ⲙⲡⲟⲩⲡⲛⲁ̅: ⲁⲩⲱ
ⲁⲩⲧⲱⲙ ⲛⲛⲟⲩϩⲏⲧ ⲁⲩⲱ ⲁⲩ-
t ⲛϣⲟⲧ ⲛⲁⲩ ⲉⲃⲟⲗ ϩⲙ ⲡⲉⲛ-
ϣⲟⲧ ⲙⲡⲉⲡⲛⲁ̅ ⲉⲧϣⲏⲥ ϣⲁ-
ϩⲣⲁⲓ ⲉⲧⲉⲛⲟⲩ: ⲁ[ⲛⲟⲕ ϭⲉ ⲧⲉ
ⲡⲣⲟⲛⲟⲓⲁ ⲉⲧϫⲏⲕ ⲉⲃⲟⲗ ⲛⲧⲉ
ⲡⲧⲏⲣϥ ⲁⲓϣⲃⲧϥ ⲛϩⲣⲁⲓ ϩⲙ
ⲡⲁⲥⲡⲉⲣⲙⲁ: ⲛⲉⲓϣⲟⲟⲡ ⲅⲁⲣ
ⲛϣⲟⲣⲡ ⲉⲓⲙⲟⲟϣⲉ ϩⲛ 3ϩⲓ̅3ⲏ ⲛⲓⲙ
ⲙⲙⲟⲟϣⲉ ⲁⲛⲟⲕ ⲅⲁⲣ ⲧⲉ
ⲧⲙⲛⲧ/̅ⲣⲙⲙⲁⲟ ⲙⲡⲟⲩⲟⲉⲓⲛ

ⲁⲛⲟⲕ ⲡⲉ ⲡⲣⲡⲙⲉⲉⲩⲉ ⲙⲡ/̅ⲡⲗⲏ-
ⲣⲱⲙⲁ: ⲉⲓⲙⲟⲟϣⲉ ⲇⲉ ϩⲛ̅ ⲧⲙⲛⲧ/̅-
ⲛⲟϭ ⲙⲡⲕⲁⲕⲉ: ⲁⲩⲱ ⲁⲓⲁⲛⲉⲝⲉ
ϣⲁⲛtⲃⲱⲕ ⲉϩⲟⲩⲛ ⲉⲧⲙⲏⲧⲉ
ⲙⲡⲉϣⲧⲉⲕⲟ: ⲁⲩⲱ ⲛⲥⲛⲧⲉ ⲙ-
ⲡⲝⲁⲟⲥ ⲁⲩⲕⲓⲙ: ⲁⲩⲱ ⲁⲛⲟⲕ ⲁⲓ-
ϩⲟⲡⲧ ⲉⲣⲟⲟⲩ ⲉⲧⲃⲉ ⲧⲟⲩⲕⲁϭⲓⲁ
ⲁⲩⲱ ⲙⲡⲟⲩⲥⲟⲩⲱⲛⲧ: ⲡⲁⲗⲓⲛ
ⲁⲓⲛⲟⲟⲩϩⲧ ⲉϩⲟⲩⲛ ⲙⲡⲙⲉϩⲥⲉⲡ
ⲥⲛⲁⲩ ⲁⲩⲱ ⲁⲓⲙⲟⲟϣⲉ ⲉⲃⲟⲗ ϩⲛ
ⲛⲁⲡⲟⲩⲟⲉⲓⲛ ⲉⲧⲉ ⲁⲛⲟⲕ ⲡⲉ ⲡⲣ-
ⲡⲙⲉⲉⲩⲉ ⲛⲧⲡⲣⲟⲛⲟⲓⲁ ⲁⲓⲃⲱⲕ
ⲉϩⲟⲩⲛ ϩⲛ ⲧⲙⲏⲧⲉ ⲙⲡⲕⲁⲕⲉ
ⲁⲩⲱ ⲡⲥⲁⲛϩⲟⲩⲛ ⲛⲉⲙⲛⲧⲉ
ⲉⲓⲕⲱⲧⲉ ⲛⲥⲁ ⲧⲁⲟⲓⲕⲟⲛⲟⲙⲓⲁ
ⲁⲩⲱ ⲧⲥⲛⲧⲉ ⲙⲡⲝⲁⲟⲥ ⲁⲩⲕⲓⲙ
ϫⲉⲕⲁⲁⲥ ⲉⲩⲛⲁϩⲉ ⲉϩⲣⲁⲓ ⲉϫⲛ
ⲛⲉⲧϣⲟⲟⲡ ϩⲙ ⲡⲝⲁⲟⲥ: ⲁⲩⲱ
ⲛⲥⲉⲧⲉⲕⲟⲟⲩ: ⲁⲩⲱ ⲟⲛ ⲁⲛⲟⲕ
ⲁⲓⲡⲱⲧ ⲉϩⲣⲁⲓ ⲉⲧⲁⲛⲟⲩⲛⲉ ⲛ-
ⲟⲩⲟⲉⲓⲛ ϫⲉⲕⲁⲁⲥ ⲛⲛⲟⲩⲧⲁⲕⲟ
ⲙⲙⲟⲟⲩ ϩⲁⲑⲏ ⲙⲡⲟⲩⲟⲉⲓϣ
ⲉⲧⲓ ϩⲙ ⲡⲙⲉϩϣⲟⲙⲧ ⲛⲥⲟⲡ
ⲁⲓⲙⲟⲟϣⲉ ⲉⲧⲉ ⲁⲛⲟⲕ ⲡⲉ ⲡⲟⲩⲟ-
ⲉⲓⲛ ⲉⲧϣⲟⲟⲡ ϩⲙ ⲡⲟⲩⲟⲉⲓⲛ
ⲁⲛⲟⲕ ⲡⲉ ⲡⲣⲡⲙⲉⲉⲩⲉ ⲛⲧⲡⲣⲟ-
ⲛⲟⲓⲁ ϫⲉⲕⲁⲁⲥ ⲉⲓⲛⲁⲃⲱⲕ ⲉϩⲟⲩⲛ
ⲉⲧⲙⲏⲧⲉ ⲙⲡⲕⲁⲕⲉ ⲁⲩⲱ ⲡ-
ⲥⲁⲛϩⲟⲩⲛ ⲛⲉⲙⲛⲧⲉ: ⲁⲓ-

ⲙⲟⲩϩ ⲙⲡⲁϩⲟ ⲛϩⲣⲁⲓ ϩⲙ ⲡⲟⲩⲟⲉⲓⲛ
ⲛⲧⲥⲩⲛⲧⲉⲗⲉⲓⲁ ⲙⲡⲟⲩⲁⲓⲱⲛ
ⲁⲩⲱ ⲁⲉⲓⲃⲱⲕ ⲉϩⲟⲩⲛ ⲉⲧⲙⲏⲧⲉ
ⲙⲡⲉϣⲧⲉⲕⲟ: ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ ⲡⲉϣⲧⲉ-
ⲕⲟ ⲙⲡⲥⲱⲙⲁ ⲁⲩⲱ ⲡⲉϫⲁⲓ ϫⲉ ⲡⲉⲧ-
ⲥⲱⲧⲙ ⲧⲱⲟⲩⲛ ⲉⲃⲟⲗ ϩⲙ ϥⲓⲛⲏⲃ
ⲉⲧϩⲟⲣϣ: ⲁⲩⲱ ⲁϥⲣⲓⲙⲉ ⲁⲩⲱ ⲁϥ-
ϣⲟⲩⲉ ⲣⲙⲉⲓⲏ: ⲁⲩⲱ ϩⲉⲛⲣⲙⲉⲓⲏ
ⲉⲩϩⲟⲣϣ ⲁϥϥⲱⲧⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ
ⲙⲙⲟϥ: ⲁⲩⲱ ⲡⲉϫⲁϥ ϫⲉ ⲛⲓⲙ ⲡⲉⲧ-
ⲙⲟⲩⲧⲉ ⲙⲡⲁⲣⲁⲛ: ⲁⲩⲱ ⲛⲧⲁⲥ3ⲉⲓ̅3
ⲛⲁⲓ ⲧⲱⲛ ⲛϭⲓ ⲧⲉⲓϩⲉⲗⲡⲓⲥ ⲉⲓϣⲟ-
ⲟⲡ ϩⲣⲁⲓ ϩⲛ ⲙⲙⲣⲣⲉ ⲙⲡⲉϣⲧⲉⲕⲟ
ⲁⲩⲱ ⲡⲉϫⲁⲓ ϫⲉ ⲁⲛⲟⲕ ⲡⲉ ⲧⲡⲣⲟ-
ⲛⲟⲓⲁ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲉⲧⲧⲃⲃⲏⲟⲩ
ⲁⲛⲟⲕ ⲡⲉ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲁⲣⲑⲉⲛⲓ-
ⲕⲟⲛ ⲙⲡⲛⲁ̅ ⲡⲉⲧⲥⲟϩⲉ ⲙⲙⲟⲕ
ⲉϩⲣⲁⲓ ⲉⲡⲧⲟⲡⲟⲥ ⲉⲧⲧⲁⲉⲓⲏⲟⲩ:
ⲧⲱⲟⲩⲛⲕ ⲁⲩⲱ ⲛⲕⲣⲡⲙⲉⲉⲩⲉ
ϫⲉ ⲛⲧⲟⲕ ⲡⲉ ⲧⲁϩⲥⲱⲧⲙ: ⲁⲩⲱ
ⲛⲅⲟⲩⲁϩⲕ ⲉⲧⲉⲕⲛⲟⲩⲛⲉ ⲉⲧⲉ
ⲁⲛⲟⲕ ⲡⲉ ⲡϣⲁⲛϩⲧⲏϥ ⲁⲩⲱ ⲛ-
ⲕⲣⲁⲥϥⲁⲗⲓⲍⲉ ⲙⲙⲟⲕ ⲉⲃⲟⲗ
3ϩⲓ̅3ⲧⲟⲟⲧⲟⲩ ⲛⲛⲁⲅⲅⲉⲗⲟⲥ ⲛⲧⲙⲛⲧ/̅ -
ϩⲏⲕⲉ ⲙⲛ ⲛⲇⲁⲓⲙⲱⲛ ⲛⲧⲉ ⲡⲝⲁ-
ⲟⲥ ⲙⲛ ⲛⲉⲧϭⲟⲗϫ ⲙⲙⲟⲕ
ⲧⲏⲣⲟⲩ: ⲁⲩⲱ ⲛⲅϣⲱⲡⲉ ⲉⲕⲣⲟ-
ⲉⲓⲥ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲛ ϥⲓⲛⲏⲃ ⲉⲧϩⲟ-
ⲣϣ ⲁⲩⲱ ⲉⲃⲟⲗ ϩⲛ ⲧϭⲁⲗⲉⲥ

ⲉⲧⲛⲡⲥⲁⲛϩⲟⲩⲛ ⲛⲉⲙⲛⲧⲉ ⲁⲩⲱ
ⲁⲉⲓⲧⲟⲩⲛⲟⲥ ⲙⲙⲟϥ ⲁⲉⲓⲥϥⲣⲁⲅⲓⲍⲉ
ⲙⲙⲟϥ ϩⲙ ⲡⲟⲩⲟⲉⲓⲛ ⲙⲡⲙⲟⲟⲩ ϩⲛ
tⲉ ⲛⲥϥⲣ[ⲁⲅⲓⲥ ϫⲉⲕⲁⲁⲥ ⲛⲛⲉ
ⲡⲙⲟⲩ ϭⲙϭⲟⲙ ⲉⲣⲟϥ ϫⲛ ⲙⲡⲓ-
ⲛⲁⲩ: ⲁⲩⲱ ⲉⲓⲥϩⲏⲏⲧⲉ ⲧⲉⲛ[ⲟⲩ
ⲉⲓⲛⲁⲃⲱⲕ ⲉϩⲣⲁⲓ ⲉⲡⲧⲉⲗⲓⲟⲥ ⲛⲁⲓ-
ⲱⲛ: ⲁⲓϫⲱⲕ ⲛⲁⲕ ⲉⲃⲟⲗ ⲛϩⲱⲃ ⲛⲓⲙ
ⲛϩⲣⲁⲓ ϩⲛ ⲛⲉⲕⲙⲁⲁϫⲉ: ⲁⲛⲟⲕ ⲇⲉ
ⲁⲓϫⲉ ϩⲱⲃ ⲛⲓⲙ ⲉⲣⲟⲕ ϫⲉⲕⲁⲁⲥ ⲉⲕⲛⲁ
ⲥⲁϩⲟⲩ ⲛⲅⲧⲁⲁⲩ ⲛⲛⲉⲕϣⲃⲣ̅ ⲡⲛⲁ̅
ϩⲛ ⲟⲩϩⲱⲡ: ⲡⲁⲓ ⲅⲁⲣ ⲡⲉ ⲡⲙⲩⲥⲧⲏ-
ⲣⲓⲟⲛ ⲛⲧⲅⲉⲛⲉⲁ ⲛⲁⲧⲕⲓⲙ: ⲁⲩⲱ
ⲁϥt ⲛⲁⲓ ⲛⲁϥ ⲛϭⲓ ⲡⲥⲱⲧⲏⲣ ϫⲉⲕⲁ-
ⲁⲥ ⲉϥⲛⲁⲥⲁϩⲟⲩ ⲁⲩⲱ ⲛϥⲕⲁⲁⲩ ϩⲛ
ⲟⲩⲧⲁϫⲣⲟ: ⲁⲩⲱ ⲡⲉϫⲁϥ ⲛⲁϥ [ϫⲉ ϥ-
ⲥϩⲟⲩⲟⲣⲧ ⲛϭⲓ ⲟⲩⲟⲛ ⲛⲓⲙ ⲉⲧⲛⲁt ⲛⲁⲓ
ϩⲁ ⲟⲩⲇⲱⲣⲟⲛ ⲏ ⲉⲧⲃⲉ ⲟⲩϭⲓ ⲛⲟⲩ-
ⲱⲙ: ⲏ ⲉⲧⲃⲉ ⲟⲩⲥⲱ: ⲏ ⲉⲧⲃⲉ ⲟⲩ-
ϣⲧⲏⲛ ⲏ ⲉⲧⲃⲉ ⲕⲉϩⲱⲃ ⲛⲧⲉⲓⲙⲓⲛⲉ
ⲁⲩⲱ ⲛⲁⲓ ⲁⲩⲧⲁⲁⲩ ⲛⲁϥ ϩⲛ ⲟⲩⲙⲩ-
ⲥⲧⲏⲣⲓⲟⲛ: ⲁⲩⲱ ⲛⲧⲉⲩⲛⲟⲩ ⲁϥⲣ-
ⲁⲧⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲙⲡⲉϥⲙⲧⲟ ⲉⲃⲟⲗ
ⲁⲩⲱ ⲁϥ3ⲉⲓ̅3 ϣⲁ ⲛⲉϥϣⲃⲣ̅ ⲙⲁⲑⲏⲧⲏⲥ
ⲁϥϫⲱ ⲉⲣⲟϥ ⲛⲛⲉⲛⲧⲁⲡⲥⲱⲣ̅ ϫⲟ-
ⲟⲩ ⲉⲣⲟϥ ⲓⲥ̅ ⲡⲉⲝⲣⲥ̅ ϩⲁⲙⲏⲛ
ⲕⲁⲧⲁ ⲓⲱⲏⲛ ⲛ
ⲁⲡⲟⲕⲣⲩϥⲟⲛ

Sahidic Coptic source text of the Apocryphon of John, Nag Hammadi Codex IV, Pages 1–49. Transcription from the Coptic manuscript with palaeographic notation removed.

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