Codex V
A letter from Eugnostos the Blessed to those who are his — on the God beyond naming, and the fullness that pours from silence.
Eugnostos … to those who are his. Rejoice in this: that you may know that all people born from the foundation of the world until now are dust, inquiring after God — who he is, or what he is like — and have not found him.
The wisest among them have speculated from the ordering of the world, but the truth is not in them. For the ordering is spoken of in three opinions by all the philosophers, and so they do not agree.
Some of them say that it came about through itself alone. Others, that it came about through Providence. Others, that it came about through Destiny.
But none of these — none of the three opinions that I have spoken — has reached the truth.
…
The Unbegotten God
He is immortal, dwelling among mortal people. He who exists at all times is unspeakable. No authority has known him, no power, no subordinate, no nature — from the foundation of the world until now — except he alone.
For that one is immortal and eternal, having no birth. For everyone who has a birth will perish. He is unbegotten, having no beginning. For everyone who has a beginning has an end. No one rules over him. He has no name — for whoever has a name is the creation of another.
He is unnameable. He has no human form — for whoever has a human form is the creation of another. He has his own semblance — not like the semblance that we have received or seen, but a strange semblance that surpasses all things, and is better than the totalities. It looks in every direction and sees itself from itself.
He is … blessed. He is unknowable, while he knows himself. He is immeasurable. He is untraceable. He is perfect, having no defect. He is imperishably blessed. He is called the Father of the All.
The Forefather
Before anything was revealed among those who are visible, the greatness and the authorities that are within him — he embraces the totalities of the totalities, and nothing embraces him. For that one is all Mind, and Thought, and Reflection, and Reasoning, and Power. They are all equal powers. They are the sources of the totalities.
And their entire race, from first to last, exists in the Foreknowledge of the Unbegotten. For they had not yet come to visibility. Now, a difference exists — neither the incorruptible aeons …
Let us consider, then, in this way: everything that came from corruption will perish, since it came into being from corruption. But that which came from incorruptibility will not perish, but will become incorruptible, since it came from incorruptibility.
So then, many people have gone astray because they have not known this difference — which is to say, they have died.
And enough for now, since it is not possible for anyone to contend against the nature of the words that I have already spoken concerning the blessed, incorruptible, true God. If, then, anyone wishes to believe in the words that are set down, let him search from the hidden to the completion of the visible — and this Thought will teach him how the faith of those who are not visible was found in what is visible.
The Lord of the All
This is a principle of knowledge. The Lord of the All is not rightly called Father, but rather Forefather. For the Father is the beginning of what is visible. But that one there is the beginningless Forefather.
He sees himself within himself, as in a mirror. He appeared in his likeness as Self-Father — that is, Self-Generator — and as Confronter, since he confronted the pre-existent Unbegotten. He is indeed of equal age with the one before him, but he is not equal to him in power.
Afterwards he revealed a multitude of confronting, self-generated ones, equal in age, equal in power, being in glory, and without number — whose race is called the Generation over which there is no Kingdom, from the one in whom you yourselves have appeared. And that whole multitude over which there is no kingdom is called the Children of the Unbegotten Father.
The Immortal Human
Now, the unknowable one is full of every imperishable glory and unspeakable joy. They all rest in him, ever rejoicing in ineffable joy, over the unfading glory and the measureless jubilation that was never heard, nor has it ever been known in all the worlds and their aeons. And enough for now, lest we go on into the boundless.
Another principle of knowledge is this: from the Self-Begotten — the first one who appeared before the All, in the boundless — he is a self-grower, self-maker, Father, full of the shining, ineffable light. In the beginning he thought that his image should become a great power. Immediately the principle of that light appeared as an immortal, androgynous Human.
His male name is called the Begetter, the Perfect Mind. And his female name is called the Thought of All the Wisdoms, the Generator of Wisdom. It is also said that she resembles her brother and her consort. She is a truth uncontested — for down here, the truth of the lower world is contested by the error that accompanies it.
Through the Immortal Human, there appeared a first designation: Divinity and Kingdom. For the Father, who is called the Human Self-Father — he revealed this. He created for himself a great aeon, corresponding to his greatness. He gave him a great authority. He reigned over all creatures. He created for himself gods, and archangels, and angels — myriads without number, for attendance.
Through that Human came Divinity and Kingdom. Therefore he was called God of Gods, King of Kings.
The Son of Man
… he has within him a particular Mind, and Thought — just as he is — and Reflection, and Reasoning, and Power. All the members that exist are perfect and immortal. In respect to incorruptibility, they are indeed equal. But in respect to power, there is a difference — like the difference between a father and a son, and a son and a thought, and the thought and the remainder. As I said before: among those that were created, the Monad is first.
After the Monad, the Dyad follows, and the Triad, up to the Tens. And the Tens rule over the Hundreds, and the Hundreds rule over the Thousands, and the Thousands rule over the Ten-Thousands. This is the pattern among the immortals.
The Monad and the Thought of the Immortal Human — the Reflections became Tens, the Hundreds were the Teachings, the Thousands were the Counsels, the Ten-Thousands were the Powers. And those that come forth from them … exist with their … in all the aeons …
The First-Begotten and the Saviour
From the Mind of the first principle came Thought, and from the Thoughts, Reflections. From the Reflections, Teachings. From the Teachings, Counsels. From the Counsels, a Power. And after all the members: he who was revealed from his powers — all that was revealed appeared. And from what was created, what was formed appeared. And what was given form appeared from what was named. The difference of the begotten — it was revealed from those who were named, from the beginning to the end, according to a power of all the aeons.
Now, the Immortal Human is full of every imperishable glory and unspeakable joy. His entire kingdom rejoices in everlasting jubilation — that which has never been heard, nor has it been known in all the aeons that came after him, and their worlds.
Afterwards there came forth another principle, from the Immortal Human, who is called the Self-Begotten Generator. When he received the consent of his consort, the great Sophia, he revealed that first-begotten one, androgynous, who is called the First-Begotten Son of God. His female name is called the First-Begotten Sophia, the Mother of the All, whom some call Love.
Now, the First-Begotten, having his authority from his Father, created for himself a great aeon corresponding to his greatness, making for himself angels — ten-thousands without number — for attendance. The whole multitude of those angels is called the Ecclesia of the Holy Ones, the shadowless lights.
Now when these greet one another, their embraces become angels resembling them. The Protogenitor-Father — he is called Adam of the Light, the son whose kingdom is full of ineffable joy …
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… nor has it been revealed in all the aeons that came after them, and their worlds.
Afterwards there came … from this one, who is the Son of Man. When he received the consent of Sophia, his consort, he revealed a great, androgynous light. His male name is called the Saviour, the Begetter of All Things. His female name is called Pistis Sophia.
The Six Androgynous Beings
The Saviour then agreed with his consort, Pistis Sophia, and revealed six spiritual, androgynous beings as a type of those before them. Their male names are these: the first is the Unbegotten; the second is the Self-Begotten; the third is the Begetter; the fourth is the Protogenitor; the fifth is the All-Begetter; the sixth is the Arch-Begetter.
The names of the females are these: the first is …; … the fourth is Love-Sophia; the fifth is Pistis Sophia.
They have other names also, which I have given you first. From the agreement that I first spoke of, Thoughts appeared in the aeons above. From the Thoughts, Reflections; from the Reflections, Teachings; from the Teachings, Counsels; from the Counsels, Wills; from the Wills, Words.
The Thoughts are called gods. The Reflections are called lords. The Teachings are called angels. The Counsels are called angels. The Wills are called Words.
The twelve powers then, that I spoke of, who agreed with one another — males revealed themselves, and females, so that they became seventy-two powers. Each one of the seventy-two revealed five spiritual beings, which makes three hundred and sixty powers. The harmony of them all is the Will.
Types and Correspondences
The Immortal Human then became a type for the aeon. Time became a type of the Protogenitor, his son. The year became a type of the Saviour. The twelve months became a type of the twelve powers that were revealed from the Saviour. The three hundred and sixty days of the year became a type of the three hundred and sixty powers that were revealed from him. And the angels that came from these, who are without number, became a type — they and their days and their hours.
And in this way also, those that were revealed: their father, the All-Begetter, first created twelve aeons for attendance upon the twelve angels. And in each of the aeons … the seventy-two powers that were revealed from him, each had five firmaments in all the heavens, so that they became three hundred and sixty firmaments …
The Ecclesia of the Eighth
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… the firmaments were completed. They were named the Three Hundred and Sixty Heavens of the first aeons. And all these are perfect and good.
And in this way the deficiency of the feminine was revealed. And the first aeon is that of the Immortal Human. The second is that of the Son of Man, who is called the First-Begotten. The third is that of the Son of the Son of Man, who is called the Saviour.
That which embraces these is the aeon over which there is no kingdom, of the eternal, boundless God — the aeon of the aeons of the immortals who are within him, above the Eighth, which was revealed from the Chaos.
Now, the Immortal Human revealed aeons and powers and kingdoms, and gave authority to all who appeared from him …
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… of the beginning and the middle and the end — the first aeon and the second and the third. The first was named the assembly of the Oneness and the Rest, each one having his own name. And the Ecclesia of the third aeon — because of the multitude that was revealed from the One: that they might all gather together into one — they were named the Ecclesia, from the Ecclesia that surpasses the heavens.
When the Ecclesia of the Eighth was revealed, it was androgynous. It was named partly male and partly female. The male was named Ecclesia. The female was named Life — to show that from a female, Life came into being in all the aeons.
All the names …
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… gods of the gods. The gods of the gods revealed gods from their wisdom. The gods revealed lords of the lords from their teachings. The lords of the lords revealed lords from their counsels. The lords revealed archangels from their powers. The archangels revealed angels from their words.
And from these appeared forms, and configurations, and likenesses, to name all the aeons and their worlds.
All the immortals that I have described have authority from the power of the Immortal Human and Sophia, his consort — she who was called the Silence, because in a reflection without speech she completed her entire greatness of incorruptibility.
They have authority, and each one of them has been established in great kingdoms in all the immortal heavens and their firmaments, and thrones, and temples proportionate to their greatness — some in dwelling places and chariots of unspeakable glory, which cannot be told to any nature.
They were established with armies of archangels and angels, myriads without number, for attendance and glory, and even virgin spirits of light, ineffable. There is no toil among them, nor powerlessness, but it is simply will — it comes into being instantly.
Thus the aeons were completed, and their heavens and firmaments, for the glory of the Immortal Human and Sophia his consort: the place from which every aeon and world and those that came after them took their pattern, to create their likenesses in the heavens of the Chaos and their worlds.
And all natures, from the Immortal one, from the Unbegotten to the revelation of the Chaos — they are in the shining, shadowless light, and in unspeakable joy, and unutterable jubilation, ever delighting in their unfading glory and measureless rest, which cannot be described among all the aeons that came into being, and their powers. And enough for now.
All these things that I have set forth to you, I have spoken in the way that you will be able to accept, until the one who does not need teaching appears in you. And all these things he will speak to you in joy and in pure knowledge.
Eugnostos the Blessed.
Colophon
Eugnostos the Blessed. From the Nag Hammadi Library, Codex V, pages 1–17. Translated from Sahidic Coptic.
Source text: Milan Konvicka / Marcion Project (GPL v2), from Nag Hammadi codex photographs and critical editions.
Good Works Translation by the New Tianmu Anglican Church, Sub-Miko Kavi, March 2026.
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Source Text — Sahidic Coptic
ⲉⲩⲅⲛⲟⲥⲧⲟⲥ ⲛⲛⲓϣⲏⲣⲉ.ⲁ
8- ⲙⲛ ⲛϣ ⲛⲧⲉ
7- .: ⲝⲁⲓⲣⲉ: tⲟⲩⲱϣ
ⲉⲧⲉⲧⲛⲙⲙⲉ ϫⲉ ⲛⲣⲱⲙⲉ ⲧⲏⲣⲟⲩ ⲛ-
ϫⲡⲟ ⲙⲡⲕⲁϩ ϫⲓⲛ ⲛⲧⲕⲁⲧⲁⲃⲟⲗⲏⲛ-
ⲧⲉ ⲡⲓⲕⲟⲥⲙⲟⲥ ϣⲁ ϩⲟⲩⲛ ⲉtⲛⲟⲩ ⲥⲉ-
ϣⲓⲛⲉ ⲛⲥⲁ ⲡⲛⲟⲩⲧⲉ ϫⲉ ⲛⲓⲙ ⲡⲉ:
ⲏ ⲟⲩⲁϣ ⲙⲙⲓⲛⲉ ⲡⲉ: ⲁⲩⲱ ⲙⲡⲟⲩ-
ϭⲛⲧϥ: ⲛⲉⲧⲙⲉⲩⲉ ⲇⲉ ⲉⲃⲟⲗ ⲛϩⲏ-
ⲧⲟⲩ ϫⲉ ϩⲉⲛⲥⲁⲃⲉ ⲛⲉ ⲉⲃⲟⲗ ϩⲙ ⲡⲓ-
ⲣⲟⲟⲩϣ ⲛⲧⲉ ⲡⲓⲕⲟⲥⲙⲟⲥ: ⲛⲏ ⲉⲧⲉ
ⲧⲙⲉ ϣⲟⲟⲡ ⲛϩⲏⲧⲟⲩ ⲁⲛ: ⲡⲓⲧⲉϩⲟ
ⲅⲁⲣ ⲉⲣⲁⲧϥ ⲛⲧⲉ ⲡⲓⲁⲓⲱⲛ ϣⲁⲩϫⲟⲟϥ
ⲛϣⲟⲙⲛⲧ ⲛⲥⲙⲟⲧ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲟⲟⲧⲟⲩ
ⲉⲧⲃⲉ ⲡⲁⲓ ⲛⲥⲉt ⲙⲉⲧⲉ ⲙⲛ ⲛⲉⲩ-
ⲉⲣⲏⲟⲩ ⲁⲛ: ⲁⲩⲟ 8- ⲧⲟ
. 9- .: ϩⲟⲓⲛⲉ
ⲅⲁⲣ ⲉⲃⲟⲗ ⲛϩⲏⲧⲟⲩ ⲥⲉϫⲱ ⲙⲙⲟⲥ
ϫⲉ ⲟⲩⲡⲛⲁ̅ ⲡⲉ 3ϩⲓ̅3ⲧⲟⲟⲧϥ ⲟⲩⲁⲁϥ:
ϩⲛⲕⲟⲟⲩⲉ ϫⲉ ⲉⲧⲁϥϣⲱⲡⲉ ϩⲁ-
ⲧⲛ ⲟⲩⲡⲣⲟⲛⲟⲓⲁ: ϩⲛⲕⲟⲟⲩⲉ ϫⲉ
ⲉⲧⲁϥϣⲱⲡⲉ ϩⲁⲧⲛ ⲟⲩ3ϩⲓ̅3ⲙⲁⲣⲙⲉ-
ⲛⲏ: ⲁⲩⲱ ⲗⲁⲁⲩ ⲛⲛⲁⲓ ⲙⲡⲉϥϫⲓ
ⲉⲧⲙⲉ: 9- ϣ.ⲡⲉ.
13- .ⲛ
ⲙ 7- ⲉ ⲙ 12-
ⲡⲓ. ⲡⲉⲧⲉ ⲟⲩⲛ ϣϭⲟⲙ ϭⲉ ⲙⲙⲟϥ ⲉⲉⲓ
ⲉⲡⲛⲟⲩⲧⲉ ⲛⲧⲉ ⲧⲙⲉ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲛ
ⲕⲉⲥⲙⲏ ⲛⲥⲁⲃⲟⲗ ⲛⲧⲉⲓϣⲟⲙⲧⲉ ⲛⲥⲙⲏ
ⲉⲧⲁⲩϫⲟⲟⲩ: ϥⲛⲁⲣⲥⲩⲙϥⲱⲛⲓ ⲛⲟⲩ-
ⲟⲛ ⲛⲓⲙ ⲉⲧⲃⲏⲏⲧϥ: ⲁⲩⲱ ϥⲉ ⲛⲛⲁⲧⲙⲟⲩ:
ⲉⲩⲁⲧⲙⲟⲩ ⲇⲉ ⲡⲉ ⲉϥϣⲟⲟⲡ ϩⲛ ⲧⲙⲏⲧⲉ ⲛ-
ϩⲉⲛⲣⲱⲙⲉ ⲉⲩⲙⲟⲟⲩⲧ: ⲡⲏ ⲟⲩⲛ ⲉⲧ-
ϣⲟⲟⲡ ⲛⲟⲩⲟⲉⲓϣ ⲛⲓⲙ: ⲉⲩⲁⲧϣⲁϫⲉ
ⲙⲙⲟϥ ⲡⲉ ⲙⲡⲟⲩⲥⲟⲩⲱⲛϥ ⲛϭⲓ ϩⲉⲛⲁⲣⲝⲏ
ⲙⲛ ϩⲉⲛⲉⲭⲟⲩⲥⲓⲁ: ⲟⲩⲧⲉ ⲛⲏ ⲉⲧⲧⲱϣ:
ⲟⲩⲧⲉ ϥⲩⲥⲓⲥ ⲛⲓⲙ: ⲉⲓⲙⲏⲧⲓ ⲉϥⲉⲓⲙⲉ
ⲛⲁϥ ⲟⲩⲁⲁϥ: ⲡⲏ ⲅⲁⲣ ⲉⲧⲙⲙⲁⲩ ⲉⲙⲛ
ⲙⲛⲧⲛⲟⲩⲧⲉ ⲉϫⲱϥ: ⲟⲩϣⲁ ⲉⲛⲉϩ ⲡⲉ:
ⲉⲩϣⲁ ⲉⲛⲉϩ ⲡⲉ: ⲙⲉϥϣⲱⲡ ⲉⲣⲟϥ ⲛⲟⲩ-
ϫⲡⲟ: ⲉⲩⲁⲧⲙⲓⲥⲓ ⲇⲉ ⲡⲉϥⲉⲛⲛⲁⲧt ⲉⲓⲛⲉ
ⲉⲣⲟϥ: ⲉⲩⲁⲧt ⲉⲓⲛⲉ ⲇⲉ ⲉⲣⲟϥ ⲡⲉ: ⲙⲁϥ-
ϣⲱⲡ ⲉⲣⲟϥ ⲛⲟⲩⲙⲟⲣϥⲏ: ⲡⲏ ⲅⲁⲣ
ⲉⲧϣⲱⲡ ⲉⲣⲟϥ ⲛⲟⲩⲙⲟⲣϥⲏ ⲟⲩⲥⲱⲛⲧ
ⲛⲧⲉ ⲕⲉⲟⲩⲁ ⲡⲉ:.ⲥⲙ.ⲉⲩ.
: ⲉⲛ. 14- ⲩⲉ
ⲛⲧⲟϥ ⲟⲩⲁⲁϥ ⲟⲩⲛⲧⲁϥ ⲛⲟⲩⲥⲙⲟⲧ
ⲉϥⲉ ⲛⲛⲟϭ ⲉⲟⲩⲟⲛ ⲛⲓⲙ ⲁⲩⲱ ⲉϥⲥⲁ-
ⲧⲡ ⲉⲟⲩⲟⲛ ⲛⲓⲙ 12-
ⲏ: ⲁⲩⲱ 16-
.ⲧⲥ ⲟⲩⲁⲧ 17- ⲁⲧ-
t ⲉⲓⲛⲉ ⲉⲣⲟϥ 19-
.ⲟⲩⲙⲁⲕⲁⲣⲓⲟⲥ ⲡⲉ: ⲉⲩⲁⲧⲛⲟⲉⲓ ⲙⲙⲟϥ
ⲡⲉ: 9- ⲉⲃⲟⲗ ⲙ ⲉⲩⲁⲧⲙⲓⲥⲉ
ⲡⲉ: ⲉⲩⲁⲧϣⲁϫⲉ ⲉⲣⲟϥ ⲡⲉ: ϣⲁⲩⲙⲟⲩⲧⲉ
ⲉⲣⲟϥ ϫⲉ ⲡⲓⲱⲧ ⲙⲡⲧⲏⲣϥ: ϩⲁⲑⲏ ⲇⲉ
ⲙⲡⲁⲧⲉⲗⲁⲁⲩ ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛⲧⲉ
ⲛⲏ ⲉⲧⲟⲩⲟⲛϩ: ϩⲉⲛⲙⲛⲧⲛⲟϭ ⲙⲛ ϩⲉⲛ-
ⲉⲭⲟⲩⲥⲓⲁ: ⲡⲏ ⲇⲉ ⲉⲧϣⲟⲟⲡ ⲛϩⲏⲧϥ
ⲉϥϭⲱ ⲉϥⲁⲙⲁϩⲧⲉ ⲙⲡⲧⲏⲣϥ ⲛⲧⲉⲩ
ⲧⲏⲣⲟⲩ: ⲉⲛⲥⲉⲁⲙⲁϩⲧⲉ ⲇⲉ ⲛⲧⲟϥ ⲙⲙⲟϥ
ⲁⲛ ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲛ ⲗⲁⲁⲩ: ⲡⲁⲓ ⲟⲩⲛⲟⲩⲥ
ⲡⲉ ⲙⲛ ⲟⲩⲉⲛⲛⲟⲓⲁ : ⲟⲩⲙⲉⲉⲩⲉ ⲇⲉ
ⲙⲛ ⲟⲩⲥⲃⲱ ⲙⲛ ⲟⲩϣⲟϫⲛⲉ: ⲙⲛ ⲡⲏ
ⲉⲧ3ϩⲓ̅3ϫⲛ ⲟⲩϣⲟϫⲛⲉ ⲙⲛ ⲟⲩϭⲟⲙ ⲡⲁ
ⲛⲓϭⲟⲙ ⲧⲏⲣⲟⲩ ϩⲱⲥ ⲉϥϣⲟⲟⲡ ⲛⲛⲟⲩ-
ⲡⲏⲅⲏ ⲛⲧⲉⲩ ⲧⲏⲣⲟⲩ: ⲡⲏ ⲅⲁⲣ ⲧⲏⲣϥ
ⲉⲧⲉ ϣⲁϥϣⲱⲡⲉ ⲉⲃⲟⲗ ϩⲙ ⲡⲧⲁⲕⲟ:
ϥⲛⲁⲣ ⲁⲧϣⲱⲡⲉ: ⲡⲏ ⲉⲧⲉⲃⲟⲗ ϩⲛ t-
ⲁϥⲑⲁⲣⲥⲓⲁ: ϥⲛⲁⲣ ⲁⲧϣⲱⲡⲉ ⲁⲛ: ⲁⲗⲗⲁ
ϥⲛⲁⲣ ϩⲟⲩⲉ ⲁϥⲑⲁⲣⲧⲟⲛ: ϩⲱⲥ ⲟⲩⲉⲃⲟⲗ
ϩⲛ tⲁϥⲑⲁⲣⲥⲓⲁ 6-
ϥ[ 12- ⲱⲛ ⲟⲩⲙⲏⲏϣⲉ
ⲅⲁⲣ ⲛⲧⲉ ⲛⲓⲣⲱⲙⲉ ⲁⲩⲥⲱⲣⲙ: ⲉⲛⲥⲉ-
ⲥⲟⲟⲩⲛ ⲁⲛ ⲛtⲇⲓⲁϥⲟⲣⲁ ⲉⲧⲉ ⲧⲁⲓ ⲧⲉ:
ⲛⲑⲉ ⲛⲛⲏ ⲉⲧϩⲉⲧⲃ ⲣⲱⲙⲉ: ⲁⲩⲙⲟⲩ:
ⲁⲩⲱ ϩⲱ ϣⲁ ⲡⲉⲓⲙⲁ: ⲉⲧⲃⲉ ⲡⲓ-
ⲁϥⲑⲁⲣⲧⲟⲥ ⲛⲛⲟⲩⲧⲉ ϩⲛ 7-
..ⲟ. ⲛⲧⲉ ⲧ 10-
.ⲟⲥ ⲛ.. tⲙ 11-
7- ⲉϥⲟⲩⲱϣ ⲉⲛⲁϩⲧⲉ ⲉⲛⲓ-
ϣⲁϫⲉ ⲉⲧⲕⲏ ⲉϩⲣⲁⲓ ⲛ 8-
8- ⲉ ⲙⲁⲣⲉϥⲃⲱⲕ ⲉⲃⲟⲗ
3ϩⲓ̅3ⲧⲛ ⲛⲓⲁⲧϫⲓ ⲏⲡⲉ ⲉⲣⲟⲟⲩ ⲉⲧϩⲏⲡ
ⲉⲧⲙⲙⲁⲩ: ⲙⲁⲣⲉϥⲙⲟⲩϣⲧ ⲇⲉ ϣⲁ ⲡⲓϫⲱⲕ
ⲛⲛⲏ ⲉⲧⲟⲩⲟⲛϩ ⲁⲩⲱ ϥⲛⲁϭⲓⲛⲉ ⲛⲛⲓⲁⲧ-
ⲟⲩⲱⲛϩ ϩⲣⲁⲓ ϩⲛ ⲛⲉⲧⲟⲩⲟⲛϩ: tⲉⲛ-
ⲛⲟⲓⲁ ⲅⲁⲣ ⲉⲥⲛⲁⲧⲁⲙⲟⲟⲩ : tⲡⲓⲥⲧⲓⲥ
ⲅⲁⲣ ⲛⲧⲉⲛⲡⲉ ⲧⲉ ⲛⲏ ⲉⲧⲉ ⲛⲥⲉⲟⲩⲟⲛϩ
ⲁⲛ ⲛⲉ ⲛⲏ ⲉⲧⲟⲩⲟⲛϩ: ⲧⲁⲓ ⲇⲉ ⲧⲉ ⲟⲩⲁⲣⲝⲏ
ⲛtⲅⲛⲱⲥⲓⲥ: ⲡϫⲟⲉⲓⲥ ⲛⲧⲉ ⲡⲧⲏⲣϥ
ⲛⲛⲉϣⲁⲩt ⲣⲁⲛ ⲉⲣⲟϥ ⲁⲛ ⲕⲁⲧⲁ ⲧⲙⲛ-
ⲧⲙⲉ ϫⲉ ⲡⲓⲱⲧ: ⲁⲗⲗⲁ ⲡⲓϣⲟⲣⲡ ⲛⲉⲓⲱⲧ
ⲡⲓⲱⲧ ⲅⲁⲣ ⲟⲩⲁⲣⲝⲏ ⲡⲉ ⲛⲧⲉ ⲛⲏ ⲉⲧⲛⲏⲟⲩ
ⲉⲃⲟⲗ) ⲉⲃⲟⲗ 3ϩⲓ̅3ⲧⲟⲟⲧϥ: ⲡⲓⲁⲧⲁⲣⲝⲏ ⲇⲉ
ⲛⲛⲁⲧⲣ ϩⲁⲉ ⲉϥϣⲟⲟⲡ ⲛⲛⲟⲩϣⲟⲣⲡ ⲛⲉⲓ-
ⲱⲧ: 3ϩⲓ̅3ⲛⲁ ϫⲉ ⲉⲛⲉⲟⲩⲱϣ ⲉⲣ ϩⲙⲟⲧ
ⲛⲁϥ ⲛⲛⲟⲩⲣⲁⲛ: ⲟⲩ ⲅⲁⲣ ⲛⲧⲛⲥⲟⲟⲩⲛ ⲁⲛ
ϫⲉ ⲟⲩ ⲡⲉ: ⲛⲟⲩⲟⲉⲓϣ ⲇⲉ ⲛⲓⲙ ⲉϥⲉⲓⲙⲉ
ⲉⲣⲟϥ ⲛϩⲏⲧϥ ⲛⲑⲉ ⲛϩⲣⲁⲓ ϩⲛ ⲟⲩⲉⲓⲇⲉⲁ
ⲉⲥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲉⲥⲉⲓⲛⲉ ⲙⲙⲟϥ: ⲛⲧⲟϥ
ⲇⲉ ⲡⲉ ⲡⲓⲥⲙⲟⲧ ⲛⲧⲉϥ ⲉⲧⲁⲩt ⲣⲁⲛ
ⲉⲣⲟϥ ϫⲉ ⲡⲓⲱⲧ ⲛⲣⲉϥϫⲡⲟϥ ⲟⲩⲁⲁϥ
ⲡⲓⲣⲉϥⲙⲧⲟ ⲙⲡⲉϥϩⲟ: ⲉⲡⲓⲇⲏ ϩⲙ
ⲡⲓⲥⲙⲟⲧ ⲛⲧⲉϥ ⲉⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛ-
ϣⲟⲣⲡ ⲙⲡⲓⲁⲧϫⲡⲟϥ: ⲙⲡⲉϥϣⲱϣ ⲇⲉ
ⲛⲝⲣⲟⲛⲟⲥ ⲙⲛ ⲡⲏ ⲉⲧⲣ ϣⲟⲣⲡ ⲉⲣⲟϥ ⲛ-
ⲟⲩⲟⲉⲓⲛ: ⲉϥⲙⲙⲉ ⲉⲣⲟϥ ⲁⲛ ⲛϣⲟⲣⲡ: ⲁⲗⲗⲁ
ⲛⲉⲙⲛ ⲟⲩⲟⲉⲓϣ ⲉϥⲉ ⲛⲛⲁⲧϣⲱⲡⲉ: ⲉϥ-
ⲛϩⲏⲧϥ ⲛⲟⲩⲟⲉⲓϣ ⲛⲓⲙ: ⲁⲩⲱ ϣⲁⲣⲉϩⲟⲓ-
ⲛⲉ ⲙⲉⲉⲩⲉ ϫⲉ ⲉϥϣⲏϣ ⲟⲩⲃⲏϥ ⲁⲛ ϩⲛ
ⲧϭⲟⲙ: ⲙⲛⲛⲥⲱϥ ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ
7- : ⲛⲏ ⲉⲧⲛⲛⲁ.5-
[.ⲙⲛⲛⲥⲁ ⲇⲉ ϩⲛⲛ ⲟ 8-
.ⲛⲁⲩⲧⲟⲅⲉⲛⲏⲥ 10-
8- ⲩⲱ 9- ⲛ
7- ϩⲛⲛ ⲉⲟⲟⲩ ⲛⲛⲁⲧt ⲏⲡⲉ
ⲉⲣⲟⲟⲩ: ⲛⲏ ⲉⲧⲉ ϣⲁⲩt ⲣⲁⲛ ⲉⲣⲟⲟⲩ:
ϫⲉ tⲅⲉⲛⲉⲁ: ⲛⲛⲁⲧⲣ ⲣⲣⲟ ⲉϩⲣⲁⲓ ⲉϫⲱⲥ
ⲛϩⲣⲁⲓ ϩⲛ ⲛⲓⲙ ⲛⲧⲣⲣⲱⲟⲩ ⲉⲧⲕⲏ ⲉϩⲣⲁⲓ:
ⲡⲓⲁⲧⲟ ⲇⲉ ⲧⲏⲣϥ ⲛⲧⲉ ⲛⲓⲁⲧⲣ ⲣⲣⲟ ⲉϩⲣⲁⲓ
ⲉϫⲱⲟⲩ: ϣⲁⲩt ⲣⲁⲛ ⲉⲣⲟⲟⲩ ϫⲉ ⲛ-
ϣⲏⲣⲉ ⲛⲧⲉ ⲡⲓⲁⲧⲙⲓⲥⲉ ⲙⲛ ⲡⲓⲡⲣⲣⲉ
ⲉⲃⲟⲗ ⲙⲙⲟϥ ⲟⲩⲁⲁϥ: ⲡⲓⲁⲧⲥⲟⲩⲱⲛϥ
ⲇⲉ ⲉϥⲙⲉϩ ⲉⲃⲟⲗ ϩⲛⲛ ⲉⲟⲟⲩ ⲛⲓⲙ ⲛⲁⲧ-
ⲧⲁⲕⲟ ⲙⲛ ⲟⲩⲣⲉϣⲉ ⲛⲛⲁⲧϣⲁϫⲉ
ⲉⲣⲟϥ: ⲉⲧⲃⲉ ⲡⲁⲓ ⲛⲉϥⲕⲉϣⲏⲣⲉ
ⲧⲏⲣⲟⲩ ⲟⲩⲛⲧⲁⲩ ⲙⲡⲓⲙⲧⲟⲛ ϩⲣⲁⲓ
ⲛϩⲏⲧϥ: ⲉⲩⲣⲁϣⲉ ⲉⲩⲙⲏⲛ ϩⲙ
ⲡⲉⲩⲉⲟⲟⲩ: ⲛⲛⲁⲧϣⲓⲃⲉ ⲙⲛ ⲡⲓⲧⲉ-
ⲗⲏⲗ ⲛⲛⲁⲧt ϣⲓ ⲉⲣⲟϥ: ⲡⲏ ⲉⲧⲉ ⲙ-
ⲡⲟⲩⲥⲱⲧⲉⲙ ⲉⲣⲟϥ ⲉⲛⲉϩ: ⲟⲩⲧⲉ ⲙ-
ⲡⲟⲩⲥⲟⲩⲱⲛϥ ϩⲣⲁⲓ ϩⲛ ⲡⲕⲟⲥⲙⲟⲥ
ⲛⲓⲙ ⲛⲧⲁⲩ ⲙⲛ ⲛⲉⲩⲁⲓⲱⲛ : ⲉⲃⲟⲗ
ⲇⲉ ϩⲙ ⲡⲉⲓⲡⲓⲣⲉ ⲉⲃⲟⲗ ⲙⲙⲟϥ ⲟⲩⲁⲁϥ
ⲁⲥⲡⲣⲣⲉ ⲉⲃⲟⲗ ⲛϭⲓ ⲕⲉⲁⲣⲝⲏ ⲉⲃⲟⲗ
ⲙⲡⲉϥϫⲡⲟ ⲟⲩⲁⲁϥ ⲙⲙⲟⲛⲟⲅⲉⲛⲏⲥ
ⲛϣⲁϫⲉ ⲡⲁⲛⲧⲱⲥ: ⲡⲏ ⲅⲁⲣ ⲉⲧⲁϥ-
ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲁⲑⲏ ⲙⲡⲧⲏⲣϥ
ϩⲙ ⲡⲓⲉⲱⲛ ⲛⲛⲁⲧⲛⲁⲣⲏϫϥ ⲡⲓⲱⲧ ⲉⲧ-
tⲟⲩⲱ ⲉⲃⲟⲗ ⲙⲙⲟϥ ⲟⲩⲁⲁϥ: ⲉⲧⲉ
ⲛⲁⲣⲝⲏ: ⲡⲏ ⲉⲧⲉ ⲡϣⲁϫⲉ ϣⲟⲟⲡ
ⲛϩⲏⲧϥ: ⲉϥⲙⲉϩ ⲉⲃⲟⲗ ⲛⲟⲩⲟⲉⲓⲛ
ⲉϥⲣ ⲟⲩⲟⲉⲓⲛ ⲛⲛⲁⲧϣⲁϫⲉ ⲉⲣⲟϥ:
ⲛⲧⲁⲣⲝⲏ ⲇⲉ ⲉϥⲙⲉⲉⲩⲉ ⲉⲧⲣⲉ-
ⲡⲉϥⲉⲓⲛⲉ ϣⲱⲡⲉ ⲛⲟⲩⲛⲟϭ ⲛϭⲟⲙ ⲛ-
ⲟⲩⲟⲉⲓⲛ ⲉϥⲣ ⲟⲩⲟⲉⲓⲛ 9-
ⲛⲧⲟⲩⲛⲟⲩ ⲡⲓⲣⲱⲙⲉ ⲉⲧⲉ ⲟⲩⲁⲣⲝⲏ ⲡⲉ
ⲛⲧⲉ ⲡⲟⲩⲟⲉⲓⲛ ⲉⲧⲙⲙⲁⲩ ⲁϥⲟⲩⲱⲛϩ ⲙ-
ⲡⲓⲉⲱⲛ ⲛϩⲟⲟⲩⲧⲥ3ϩⲓ̅3ⲙⲉ ⲛⲛⲁⲧⲙⲟⲩ: t-
ⲙⲛⲧϩⲟⲟⲩⲧ ⲙⲉⲛ ϣⲁⲩt ⲣⲁⲛ ⲉⲣⲟⲥ
ϫⲉ ⲡⲛⲟⲩⲥ ⲛⲣⲉϥϫⲡⲟ ⲉⲧϫⲱⲕ ⲉⲃⲟⲗ
ⲙⲙⲟϥ ⲟⲩⲁⲁϥ: ⲧⲉϥⲙⲛⲧⲥ3ϩⲓ̅3ⲙⲉ ⲇⲉ ϫⲉ
tⲉⲛⲛⲟⲓⲁ ⲧⲁ ⲛⲓⲥⲟϥⲓⲁ ⲧⲏⲣⲟⲩ tⲣⲉϥ-
ϫⲡⲟ ⲛⲧⲉ ⲛⲓⲥⲟϥⲓⲁ: ϣⲁⲩt ⲣⲁⲛ ⲉⲣⲟⲥ
ϫⲉ ⲧⲙⲉ: ⲉⲡⲓⲇⲏ ⲥⲉϣⲏϣ ϩⲛ ⲧϭⲁⲙ
ⲙⲛ ⲛⲉⲩϣⲟⲣⲡ ⲛⲉⲓⲟⲧⲉ ⲉⲧⲉ ⲛⲧⲟⲥ ⲧⲉ
tⲙⲛⲧⲙⲉ ⲛⲛⲁⲧⲣ ⲙⲗⲁϩ ⲉⲥⲟⲟⲩⲛ ⲙ-
ⲙⲟⲥ ⲛϩⲏⲧⲥ ϩⲙ ⲡⲉⲧϩⲏⲡ: ⲉⲩⲛⲧⲁⲥ
ⲛtⲡⲗⲁⲛⲏ ⲉⲥt ⲉϩⲣⲁⲓ ⲉϫⲱⲥ: ⲉⲃⲟⲗ ⲇⲉ
ϩⲙ ⲡⲓⲣⲱⲙⲉ ⲛⲛⲁⲧⲙⲟⲩ ⲁϥⲟⲩⲱⲛϩ
ⲉⲃⲟⲗ ⲛϣⲟⲣⲡ ⲛϭⲓ ⲡⲣⲁⲛ ⲛtⲙⲛⲧⲛⲟⲩ-
ⲧⲉ ⲙⲛ tⲙⲛⲧϫⲟⲉⲓⲥ ⲙⲛ ⲟⲩⲙⲛⲧⲣⲣⲟ
ⲙⲛ ⲛⲏ ⲉⲧⲙⲛⲛⲥⲱⲟⲩ ⲉⲃⲟⲗ ϩⲛ ⲛⲁⲓ:
ⲡⲏ ⲇⲉ ⲉⲧⲉⲩt ⲣⲁⲛ ⲉⲣⲟϥ ϫⲉ ⲡⲓⲱⲧ
ⲡⲓⲣⲱⲙⲉ ⲛⲧⲉ ⲡϣⲱⲕ ⲟⲩⲉⲓⲱⲧ ⲉⲃⲟⲗ
ⲙⲙⲟϥ ⲉⲧⲁϥⲟⲩⲱⲛϩ ⲙⲡⲁⲓ ⲉⲃⲟⲗ ⲁϥ-
ϫⲡⲟ ⲛⲁϥ ⲛⲟⲩⲛⲁϭ ⲛⲛⲉⲱⲛ: ⲡⲣⲟⲥ ⲧⲉ-
ⲧⲉ ⲧⲱϥ ⲙⲙⲛⲧⲛⲁϭ: ⲟⲩⲛ ⲟⲩϣⲃⲏⲣ
ⲉϥϣⲟⲟⲡ ϩⲛ ⲟⲩϩⲱⲧⲡ: ⲉⲁϥt ⲛⲁϥ ⲛⲟⲩ-
ⲛⲁϭ ⲛⲛⲉⲭⲟⲩⲥⲓⲁ: ⲁϥⲣ ⲣⲣⲟ ⲉϩⲣⲁⲓ
ⲉϫⲱⲟⲩ: ⲉⲁϥⲥⲱⲛⲧ ⲛⲁϥ ⲛϩⲉⲛⲛⲟⲩ-
ⲧⲉ ⲙⲛ ϩⲉⲛⲁⲣⲝⲁⲅⲅⲉⲗⲟⲥ ϩⲉⲛⲧⲃⲁ ⲙ-
ⲙⲛⲧⲁⲧt ⲏⲡⲉ ⲉⲣⲟⲟⲩ ⲉϩⲣⲁⲓ ⲉⲩϣⲙϣⲉ:
ⲉⲃⲟⲗ ⲇⲉ ϩⲙ ⲡⲁⲓ ⲁⲥⲣⲁⲣⲝⲓ ⲛϭⲓ tⲙⲛⲧ-
ⲛⲟⲩⲧⲉ ⲙⲛ tⲙⲛⲧϫⲁⲉⲓⲥ ⲙⲛ tⲙⲛⲧ-
ⲣⲣⲟ: ⲙⲛ ⲛⲏ ⲉⲧⲟⲩⲏϩ ⲛⲥⲱⲟⲩ:
ⲉⲧⲃⲉ ⲡⲁⲓ ⲁⲩt ⲣⲁⲛ ⲉⲣⲟϥ ϫⲉ ⲡⲛⲟⲩ-
ⲧⲉ ⲛⲧⲉ ⲛⲓⲛⲟⲩⲧⲉ ⲡⲓϫⲟⲉⲓⲥ ⲛⲧⲉ
ⲛⲓϫⲟⲉⲓⲥ ⲡⲓⲣⲣⲟ ⲛⲧⲉ ⲛⲓⲣⲣⲱⲟⲩ:
ⲁϥⲟⲩⲱⲛϩ ⲇⲉ ⲉⲃⲟⲗ ϩⲙ ⲡⲁⲓ ⲛϭⲓ ⲕⲉ-
7- .ⲟⲥ: ⲉⲧⲉ ⲟⲩⲡⲏⲅⲏ
ⲡⲉ ⲛⲧⲉ ⲛⲏ ⲉⲧⲁⲩϣⲱⲡⲉ ⲙⲛⲛⲥⲱϥ:
ⲟⲩⲛⲧⲁϥ ⲇⲉ ⲛⲟⲩⲛⲟⲩⲥ ⲙⲛ ⲟⲩⲉⲛ-
ⲛⲟⲓⲁ ⲙⲛ ⲟⲩⲱϣ: ⲟⲩⲙⲉⲉⲩⲉ ⲇⲉ
ⲙⲛ ⲟⲩⲥⲃⲱ ⲙⲛ ⲟⲩϣⲟϫⲛⲉ: ⲙⲛ
ⲡⲏ ⲉⲧ3ϩⲓ̅3ϫⲛⲛ ⲟⲩϣⲟϫⲛⲉ ⲙⲛ ⲟⲩϭⲟⲙ
ϩⲉⲛⲙⲉⲗⲟⲥ ⲛⲧⲉⲗⲓⲟⲥ: ⲁⲩⲱ ⲛⲛⲁ-
ⲧⲙⲟⲩ: ⲕⲁⲧⲁ ⲇⲉ tⲁϥⲑⲁⲣⲥⲓⲁ ⲉⲩ-
ϣⲏϣ ⲙⲛ ⲛⲏ ⲉtⲛⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ:
ⲕⲁⲧⲁ tϭⲟⲙ ⲇⲉ ⲥⲉϣⲃⲃⲓⲏⲟⲩⲧ: ⲛ-
ⲑⲉ ⲉⲧⲉ ⲟⲩⲱⲧ ⲟⲩⲉⲓⲱⲧ ⲟⲩⲉⲧ
ⲟⲩϣⲏⲣⲉ: ⲁⲩⲱ ⲡϣⲏⲣⲉ ⲉⲩⲉⲛⲛⲟⲓⲁ
tⲉⲛⲛⲟⲓⲁ ⲇⲉ ⲉⲥⲟⲩⲁⲧⲃ ⲉⲛⲓⲕⲉϣⲱ-
ϫⲡ ⲧⲏⲣⲟⲩ: ⲁⲩⲱ ⲛⲑⲉ ⲛϩⲣⲁⲓ ϩⲛ ⲛⲓⲁⲧ-
ϫⲡⲟ: ⲉⲗⲉtⲙⲟⲛⲁⲥ ⲁⲩⲱ tⲇⲩⲁⲥ
ϣⲁϩⲣⲁⲓ ⲉⲛⲓⲇⲉⲕⲁⲥ: ⲛⲓⲇⲉⲕⲁⲥ ⲇⲉ
ⲥⲉⲣⲁⲣⲝⲓ ⲉϩⲣⲁⲓ ⲉϫⲛ ⲛⲓⲁⲛϣⲉ:
ⲛⲓⲁⲛϣⲉ ⲇⲉ ⲥⲉⲣⲁⲣⲝⲉⲓ ⲉϩⲣⲁⲓ ⲉϫⲛ
ⲛⲓⲁⲛϣⲟ: ⲛⲓⲁⲛϣⲟ ⲇⲉ ⲥⲉⲣⲁⲣⲝⲉⲓ
ⲉϫⲛ ⲛⲓⲁⲛⲧⲃⲁ: ⲡⲉⲓⲥⲙⲟⲧ ⲟⲛ ⲡⲉ
ⲉⲧϣⲟⲟⲡ ϩⲛ ⲛⲓⲁⲧⲙⲟⲩ: tⲙⲟⲛⲁⲥ
ⲇⲉ ⲙⲛ tⲉⲛⲛⲟⲓⲁ: ⲛⲁ ⲡⲓⲣⲱⲙⲉ ⲛ-
ⲛⲁⲧⲙⲟⲩ: ⲛⲓⲙⲉⲉⲩⲉ ϣⲱⲡⲉ
ⲉⲛⲇⲉⲕⲁⲥ: ⲛⲓⲁⲛϣⲉ ⲇⲉ ⲛⲉ ⲛⲓⲥⲃⲟ-
ⲟⲩⲉ: ⲛⲓⲁⲛϣⲟ ⲇⲉ ⲛⲉ ⲛⲓϣⲟϫⲛⲉ:
ⲛⲓⲁⲛⲧⲃⲁ ⲇⲉ ⲛⲉ ⲛⲓϭⲁⲙ: ⲛⲏ ⲇⲉ ⲉⲧ-
ϣⲱⲡⲉ ⲉⲃⲟⲗ ϩⲛ ⲛⲉⲧⲥⲉ-
ϣⲟⲟⲡ ⲙⲛ ⲛⲉⲩⲁ 11-
ϩⲛⲛ ⲉⲱⲛ ⲛⲓⲙ 12-
.ⲁ ϣⲱ 10-
ⲛ 7- ⲁⲥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲙ
ⲡⲛⲟⲩⲥ ⲛⲧⲁⲣⲝⲏ ⲛϭⲓ tⲉⲛⲛⲟⲓⲁ
ⲙⲛ ⲛⲓⲙⲉⲉⲩⲉ: ⲁⲩⲱ ⲉⲃⲟⲗ ϩⲛ ⲛⲓ-
ⲙⲉⲉⲩⲉ ⲛⲓⲥⲃⲱ: ⲉⲃⲟⲗ ϩⲛ ⲛⲓⲥⲃⲱ
ⲛⲓϣⲟϫⲛⲉ: ⲉⲃⲟⲗ ϩⲛ ⲛⲓϣⲟϫⲛⲉ
ⲟⲩϭⲟⲙ: ⲙⲛⲛⲥⲁ ϭⲉ ⲇⲉ ⲙⲙⲉⲗⲟⲥ
ⲧⲏⲣⲟⲩ. ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲛ ⲛⲉϥϭⲟⲙ
ⲛϭⲓ ⲡⲏ ⲧⲏⲣϥ ⲉⲧⲁⲩⲟⲩⲟⲛϩϥ ⲉⲃⲟⲗ
ⲁⲩⲱ ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲙ ⲡⲏ ⲉⲧⲁⲩ-
ⲥⲟⲛⲧϥ ⲛϭⲓ ⲡⲏ ⲉⲧⲁⲩⲙⲟⲛⲕϥ ⲁⲩⲱ
ⲡⲏ ⲉⲧⲁⲩt ⲙⲟⲣϥⲏ ⲛⲁϥ ⲁϥⲟⲩⲱⲛϩ
ⲉⲃⲟⲗ ϩⲙ ⲡⲏ ⲉⲧⲁⲩⲙⲟⲛⲕϥ: ⲡⲏ
ⲉⲧⲁⲩt ⲣⲁⲛ ⲉⲣⲟϥ: ⲁϥⲟⲩⲱⲛϩ
ⲉⲃⲟⲗ ϩⲙ ⲡⲏ ⲉⲧⲁⲩt ⲙⲟⲣϥⲏ ⲛⲁϥ:
ⲉⲁtⲇⲓⲁϥⲟⲣⲁ ⲛⲧⲉ ⲛⲏ ⲉⲧⲁⲩϫⲡⲟ-
ⲟⲩ. ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲙ ⲡⲏ ⲉⲧⲁⲩt ⲣⲁⲛ
ⲉⲣⲟϥ ϫⲓⲛ ⲧⲁⲣⲝⲏ ϣⲁ ⲁⲣⲏϫϥ: ⲕⲁⲧⲁ
ⲟⲩϭⲟⲙ ⲛⲧⲉ ⲛⲓⲉⲱⲛ ⲧⲏⲣⲟⲩ: ⲡⲓⲣⲱ-
ⲙⲉ ⲇⲉ ⲛⲛⲁⲧⲙⲟⲩ ⲉϥⲙⲉϩ ⲉⲃⲟⲗ ⲛⲛⲉ-
ⲟⲟⲩ ⲛⲓⲙ: ⲛⲛⲁⲧⲧⲁⲕⲟ ⲙⲛ ⲟⲩⲣⲁϣⲉ
ⲛⲛⲁⲧϣⲁϫⲉ ⲙⲙⲟϥ: ⲉⲣⲉⲧⲉϥⲙⲛⲧⲣ-
ⲣⲟ ⲧⲏⲣⲥ ⲧⲉⲗⲏⲗ ⲙⲙⲟⲥ ⲛϩⲏⲧⲥ ϩⲛ ⲟⲩ-
ⲧⲉⲗⲏⲗ ⲛϣⲁ ⲉⲛⲉϩ: ⲛⲏ ⲉⲧⲉ ⲙⲡⲟⲩ-
ⲥⲱⲧⲙ ⲉⲣⲟⲟⲩ ⲉⲛⲉϩ: ⲟⲩⲧⲉ ⲙⲡⲟⲩ-
ⲥⲟⲩⲱⲛⲟⲩ ϩⲛⲛ ⲉⲱⲛ ⲛⲓⲙ ⲉⲧⲁϥ-
ϣⲱⲡⲉ ⲙⲛⲛⲥⲱⲟⲩ ⲙⲛ ⲛⲉϥⲕⲟⲥ-
ⲙⲟⲥ: ⲙⲛⲛⲥⲱϥ ⲁⲥϣⲱⲡⲉ ⲛϭⲓ ⲕⲉ-
ⲁⲣⲝⲏ ⲉⲃⲟⲗ ϩⲙ ⲡⲓⲣⲱⲙⲉ ⲛⲛⲁⲧⲙⲟⲩ[:
ⲡⲏ ⲉⲧⲉ ϣⲁⲩt ⲣⲁⲛ ⲉⲣⲟϥ ϫⲉ ⲡⲓⲣⲉϥ-
ϫⲡⲟ ⲛϫⲱⲕ ⲉⲃⲟⲗ ⲙⲙⲟϥ ⲟⲩⲁⲁϥ:
ⲛⲧⲉⲣⲉϥϫⲓ ⲡⲓt ⲙⲉⲧⲉ ⲛⲧⲉϥⲥⲩⲛⲍⲩⲅⲟⲥ
tⲛⲟϭ ⲛⲥⲟϥⲓⲁ ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲙ-
ⲡⲓϣⲟⲣⲡ ⲙⲙⲓⲥⲉ ⲉⲧⲙⲙⲁⲩ ⲛϩⲟⲟⲩⲧ
ⲥ3ϩⲓ̅3ⲙⲉ: ⲡⲏ ⲉⲧⲉ ϣⲁⲩt ⲣⲁⲛ
ⲉⲣⲟϥ ϫⲉ ⲡⲓϣⲏⲣⲉ ⲛϣⲟⲣⲡ ⲙⲙⲓⲥⲉ
ⲛⲧⲉ ⲡⲛⲟⲩⲧⲉ: ⲧⲉϥⲙⲛⲧⲥ3ϩⲓ̅3ⲙⲉ
ϫⲉ tϣⲟⲣⲡⲉ ⲙⲙⲓⲥⲉ ⲛⲥⲟϥⲓⲁ
tⲙⲁⲁⲩ ⲙⲡⲧⲏⲣϥ: ⲉⲧⲉ ϣⲁⲣⲉϩⲟ-
ⲓⲛⲉ ⲙⲟⲩⲧⲉ ⲉⲣⲟⲥ ϫⲉ ⲧⲁⲅⲁⲡⲏ:
ⲛⲧⲟϥ ⲇⲉ ⲡⲓϣⲟⲣⲡ ⲙⲙⲓⲥⲉ ⲉⲩⲛ-
ⲧⲁϥ ⲛⲧⲉϥⲉⲭⲟⲩⲥⲓⲁ ⲉⲃⲟⲗ ϩⲙ
ⲡⲉϥⲉⲓⲱⲧ: ⲁϥⲧⲁⲙⲓⲟ ⲛⲁϥ ⲛⲟⲩ-
ⲛⲁϭ ⲛⲉⲱⲛ ⲡⲣⲟⲥ ⲧⲉϥⲙⲛⲧⲛⲟϭ:
ⲉϥⲧⲁⲙⲓⲟ ⲛⲁϥ ⲛϩⲉⲛⲁⲅⲅⲉⲗⲟⲥ
ⲛⲛⲁⲛⲧⲃⲁ ⲛⲛⲁⲧt ⲏⲡⲉ ⲉⲣⲟⲟⲩ
ⲉϩⲣⲁⲓ ⲉⲩϣⲙϣⲉ: ⲡⲁϣⲉⲓ ⲧⲏⲣϥ
ⲛⲛⲓⲁⲅⲅⲉⲗⲟⲥ ⲉϣⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟ-
ⲟⲩ ϫⲉ ⲧⲉⲕⲕⲗⲏⲥⲓⲁ ⲛⲛⲉⲧⲟⲩⲁⲁⲃ
ⲛⲏ ⲉⲧⲉ ⲛⲟⲩⲟⲉⲓⲛ ⲙⲛ ⲛⲓⲁⲧϩⲁⲉⲓ-
ⲃⲉ ⲛⲉ: ⲛⲓⲁⲅⲅⲉⲗⲟⲥ ⲟⲩⲛ ⲉⲧⲙⲙⲁⲩ
ⲉϣⲱⲡⲉ ⲉⲩϣⲁⲛt ⲡⲓ ⲉⲣⲛ ⲛⲉⲩ-
ⲉⲣⲏⲟⲩ: ϣⲁⲣⲉⲛⲉⲩⲁⲥⲡⲁⲥⲙⲟⲥ:
ϣⲱⲡⲉ ⲛϩⲉⲛⲁⲅⲅⲉⲗⲟⲥ ⲉⲩⲉⲓⲛⲉ
ⲙⲙⲟⲟⲩ: ⲡⲉⲩϣⲟⲣⲡ ⲙⲙⲓⲥⲉ
.ⲛⲉⲓⲱⲧ ϣⲁⲩt ⲣⲁⲛ ⲉⲣⲟϥ
ϫⲉ...ⲛⲟⲩⲥ: ⲁⲇⲁⲙ ⲉⲧⲉ
ⲡⲓⲃⲁⲗ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲡⲉ ⲡⲏ ⲉⲧⲁϥ
3ⲉⲓ̅3 ⲉⲃⲟⲗ ϩⲙ ⲡⲟⲩⲟⲉⲓⲛ: ⲡⲓϣⲏⲣⲉ
ⲉⲧⲉⲣⲉⲧⲉϥⲙⲛⲧⲣⲣⲟ ⲙⲉϩ ⲧⲏⲣⲥ
ⲛⲟⲩⲣⲁϣⲉ ⲛⲛⲁⲧϣⲁϫⲉ ⲙⲙⲟϥ
21-
21-
21-
21-
21-
11- ⲟⲩⲇⲉ ⲙⲡⲉϥⲟⲩ-
ⲱⲛϩ ϩⲛⲛ ⲉⲱⲛ ⲛⲓⲙ: ⲉⲧⲁⲩϣⲱⲡⲉ
ⲙⲛⲛⲥⲱⲟⲩ ⲙⲛ ⲛⲉⲩⲕⲟⲥⲙⲟⲥ: ⲙⲛ
ⲛⲥⲱϥ ⲁϥϣⲱⲡⲉ ⲛϭⲓ.ⲉⲃⲟⲗ
ϩⲙ ⲡⲁⲓ: ⲉⲧⲉ ⲡϣⲏⲣⲉ ⲙⲡⲓⲣⲱⲙⲉ
ⲡⲉ: ⲉⲁϥt ⲙⲉⲧⲉ ⲙⲛ ⲧⲥⲟϥⲓⲁ ⲧⲉϥ-
ⲥⲩⲛⲍⲩⲅⲟⲥ: ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ
ⲛⲟⲩⲛⲟϭ ⲙϥⲱⲥⲧⲏⲣ ⲉϥⲉ ⲛϩⲟ-
ⲟⲩⲧⲥ3ϩⲓ̅3ⲙⲉ: ⲉⲧⲉ ⲡⲉϥⲣⲁⲛ ⲛϩⲟ-
ⲟⲩⲧ ϣⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲡⲥⲱ-
ⲧⲏⲣ ⲡⲓⲣⲉϥϫⲡⲟ ⲛⲧⲉ ⲛⲓⲧⲏⲣⲟⲩ:
ⲡⲉϥⲣⲁⲛ ⲙⲙⲛⲧⲥ3ϩⲓ̅3ⲙⲉ ϣⲁⲣⲉϩⲟ-
ⲉⲓⲛⲉ t ⲣⲁⲛ ⲉⲣⲟⲥ ϫⲉ ⲧⲡⲓⲥⲧⲓⲥ ⲧⲥⲟ-
ϥⲓⲁ: ⲉⲧⲁⲡⲥⲱⲧⲏⲣ ⲟⲩⲛ t ⲙⲉⲧⲉ
ⲙⲛ ⲧⲉϥⲥⲩⲛⲍⲩⲅⲟⲥ ⲧⲡⲓⲥⲧⲓⲥ:
ⲧⲥⲟϥⲓⲁ: ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛⲛⲟⲩⲁⲛ-
ⲥⲟⲟⲩ ⲙⲡⲛⲓⲕⲏ̅ ⲉⲥⲉ ⲛϩⲟⲟⲩⲧ
ⲥ3ϩⲓ̅3ⲙⲉ: ⲉⲧⲉ ⲛⲣⲁⲛ ⲛⲧⲉⲩⲙⲛⲧϩⲟ-
ⲟⲩⲧ ⲛⲁⲓ ⲛⲉ: ⲡϣⲟⲣⲡ ⲡⲉ ⲡⲓⲁⲧ-
ϫⲡⲟ ⲧⲏⲣϥ: ⲡⲙⲉϩⲥⲛⲁⲩ ⲡⲉ
ⲡⲓϫⲡⲟ ⲉⲃⲟⲗ ⲙⲙⲟϥ: ⲡⲓⲙⲉϩϣⲟⲙⲛⲧ
ⲡⲉ ⲡⲏ ⲉⲧⲁⲩϫⲡⲟϥ: ⲡⲙⲉϩϥⲧⲟ-
ⲟⲩ ⲡⲉ ⲡⲓϫⲡⲟ ⲛⲧⲉ ⲡϣⲟⲣⲡ:
ⲡⲙⲉϩtⲟⲩ ⲡⲉ ⲡⲓϫⲡⲟ ⲧⲏⲣϥ: ⲡⲙⲉϩ-
ⲥⲟⲟⲩ ⲡⲉ 15-
ⲛⲓⲣⲁⲛ ⲛⲧⲉⲩⲙⲛⲧⲥ3ϩⲓ̅3ⲙⲉ
ⲛⲁⲓ ⲛⲉ:tϩⲟⲩⲉⲓⲧⲉ ⲡⲉ 6-
[ 12- . 10-
13- tⲙⲉϩtⲉ ⲡⲉ
ⲧⲁⲅⲁⲡⲏ ⲧⲥⲟϥⲓⲁ: tⲙⲉϩⲥⲟ ⲡⲉ
ⲧⲡⲓⲥⲧⲓⲥ ⲧⲥⲟϥⲓⲁ: ⲟⲩⲛⲧⲁⲩ
ⲇⲉ ⲛϩⲉⲛⲕⲉⲣⲁⲛ: ⲛⲏ ⲉⲧⲁⲓⲧⲁⲁⲩ
ⲛⲏⲧⲛ ⲛϣⲟⲣⲡ: ⲉⲃⲟⲗ ⲇⲉ ϩⲙ ⲡⲓt ⲙⲉ-
ⲧⲉ ⲛⲧⲁⲩ ⲉⲧⲁⲩⲣ ϣⲟⲣⲡ ⲛϫⲟⲟⲩ:
ⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϭⲓ ϩⲉⲛⲉⲛⲛⲟⲓⲁ
ϩⲛ ϩⲉⲛⲉⲱⲛ ⲉⲁⲩⲣ ϣⲟⲣⲡ ⲛϫⲟⲟⲩ
ⲉⲃⲟⲗ ⲇⲉ ϩⲛ ⲛⲓⲉⲛⲛⲟⲓⲁ ⲛⲓⲙⲉⲉⲩⲉ:
ⲉⲃⲟⲗ ⲇⲉ ϩⲛ ⲛⲓⲙⲉⲉⲩⲉ ⲛⲓⲥⲃⲟⲟⲩⲉ:
ⲉⲃⲟⲗ ⲇⲉ ϩⲛ ⲛⲓⲥⲃⲟⲟⲩⲉ ⲛⲓϣⲟϫⲛⲉ:
ⲉⲃⲟⲗ ⲇⲉ ϩⲛ ⲛⲓϣⲟϫⲛⲉ ⲛⲓⲟⲩⲱϣ:
ⲉⲃⲟⲗ ⲇⲉ ϩⲛ ⲛⲓⲟⲩⲱϣ ⲛⲉ ⲛⲓϣⲁϫⲉ:
ⲟⲩⲛⲧⲁⲩ ⲇⲉ ⲛϩⲉⲛⲕⲉⲣⲁⲛ: ⲛⲓⲉⲛ-
ⲛⲟⲓⲁ ⲇⲉ ϣⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟⲟⲩ ϫⲉ
ⲛⲓⲛⲟⲩⲧⲉ: ⲛⲓⲙⲉⲉⲩⲉ ⲇⲉ ϫⲉ ⲛⲓ-
ϫⲟⲉⲓⲥ: ⲛⲓⲥⲃⲱ ⲛⲉ ⲛⲓⲁⲅⲅⲉⲗⲟⲥ:
ⲛⲓϣⲟϫⲛⲉ ⲛⲉ ⲛⲓⲁⲅⲅⲉⲗⲟⲥ: ⲛⲓⲟⲩ-
ⲱϣ ⲛⲉ ⲛⲓϣⲁϫⲉ: tⲁⲛⲙⲛⲧⲥⲛⲟⲟⲩⲥ ⲓⲃ̅
ⲇⲉ ⲛⲧⲉ ⲛⲓϭⲟⲙ ⲉⲧⲉ ⲁⲩⲣ ϣⲟ-
ⲣⲡ ⲛϫⲟⲟⲩ ⲉⲧⲁⲩⲉⲓⲣⲉ ⲛⲛⲟⲩt
ⲙⲉⲧⲉ: ⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛⲛⲟⲩⲁⲛ-
ⲥⲟ ⲛϭⲟⲙ ⲙⲡⲛ̅ⲓⲕⲏ̅ ⲧⲟⲩⲉⲓ ⲧⲟⲩⲉⲓ
ⲙⲙⲟⲟⲩ ⲛⲑⲉ ⲉⲧⲉ ⲛⲏ ⲙⲙⲛⲧϩⲟⲟⲩⲧ
ⲛⲧⲉ ⲛⲉⲩⲥⲟⲟⲩ: ⲉⲩⲉ ⲛⲥⲟⲟⲩ ⲥⲟⲟⲩ:
ϩⲱⲥⲧⲉ ⲛⲏ ⲉⲧϣⲱⲡⲉ ⲛ3ϩⲓ̅3ⲟⲙⲉ ⲙ-
ⲡⲛ̅ⲁ: ⲉⲩⲉ ⲛⲥⲟ ⲥⲟ: ⲁⲩⲱ ⲛⲁⲓ ⲉⲧ-
ⲉ ⲛⲓⲁⲛϣϥⲉⲥⲛⲟⲟⲩⲥ ⲛⲧⲉ ⲛⲓⲇⲩⲛ-
ⲁⲙⲓⲥ ⲛⲉ ⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ 6-
[.ⲛⲓⲁⲛϣⲙⲛⲧϣⲉⲥⲉ: ⲡⲉⲩϩⲱⲧⲣ ⲡⲉ
ⲡⲓⲟⲩⲱϣ ⲙⲡⲓⲱⲧ: ⲡⲏ ⲉⲧⲁϥⲟⲩⲟⲛϩⲟⲩ
ϫⲉ ⲉⲩⲉϣⲱⲡⲉ ⲛϩⲉⲛⲧⲩⲡⲟⲥ:
ⲡⲓⲣⲱⲙⲉ ϭⲉ ⲛⲛⲁⲧⲙⲟⲩ ⲁⲡⲉⲛⲉⲱⲛ
ϣⲱⲡⲉ ⲙⲡⲉϥⲧⲩⲡⲟⲥ: ⲡⲓⲝⲣⲟⲛⲟⲥ
ⲇⲉ ⲉⲧⲁϥϣⲱⲡⲉ ⲛⲟⲩⲧⲩⲡⲟⲥ ⲛ-
ⲧⲉ ⲡⲓϣⲟⲣⲡ ⲛϫⲡⲟ ⲛⲧⲉϥ ⲛϣⲏⲣⲉ:
tⲣⲟⲙⲡⲉ ⲇⲉ ⲁⲥϣⲱⲡⲉ ⲛⲟⲩⲧⲩⲡⲟⲥ
ⲛⲧⲉ ⲡⲥⲣ̅: ⲡⲓⲙⲛⲧⲥⲛⲟⲟⲩⲥ ⲇⲉ
ⲛⲛⲉⲃⲟⲧ. ⲁⲩϣⲱⲡⲉ ⲛⲟⲩⲧⲩⲡⲟⲥ
ⲛⲧⲉ tⲙⲛⲧⲥⲛⲟⲟⲩⲥ ⲛϭⲟⲙ ⲉⲧⲁⲩ-
ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲙ ⲡⲥⲣ̅: ⲛⲓⲁⲅⲅⲉⲗⲟⲥ
ⲛⲉ ⲡⲓϣⲙⲛⲧϣⲉⲥⲉ ⲛϩⲟⲟⲩ ⲛⲧⲉ
ⲧⲉⲣⲟⲙⲡⲉ: ⲁⲩϣⲱⲡⲉ ⲛⲟⲩⲧⲩ-
ⲡⲟⲥ ⲛⲧⲉ tϣⲙⲛⲧϣⲉⲥⲉ ⲛϭⲟⲙ
ⲉⲧⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲙ ⲡⲥⲱⲧⲏⲣ:
ⲛⲓⲁⲅⲅⲉⲗⲟⲥ ⲇⲉ ⲉⲧⲁⲩϣⲱⲡⲉ ⲉⲃⲟⲗ
ϩⲛ ⲛⲁⲓ ⲉⲩⲉ ⲛⲛⲁⲧt ⲏⲡⲉ ⲉⲣⲟⲟⲩ:
ⲁⲩϣⲱⲡⲉ ⲛⲟⲩⲧⲩⲡⲟⲥ ⲛⲧⲁⲩ
ⲛϭⲓ ⲛⲓϩⲟⲟⲩ ⲙⲛ ⲛⲉⲩⲟⲩⲛⲟⲩ ⲙⲛ
ⲛⲉⲩⲥⲟⲩⲥⲟⲩ: ⲛⲧⲉⲓϩⲉ ⲟⲛ ⲛⲏ ⲉ-
ⲧⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ: ⲁϥⲧⲁⲙⲓⲟ ⲛⲁϥ
ⲛϭⲓ ⲡⲉⲩⲉⲓⲱⲧ ⲡⲓⲣⲉϥϫⲡⲟ ⲛⲛⲏ
ⲧⲏⲣⲟⲩ ⲙⲙⲛⲧⲥⲛⲟⲟⲩⲥ ⲛⲛⲉⲱⲛ
ⲛϣⲟⲣⲡ ⲉⲩϣⲙϣⲉ ⲙⲡⲓⲙⲛⲧⲥⲛⲟⲟⲩⲥ:
ⲛtϩⲉ ⲛⲉⲓⲉⲱⲛ: ⲡⲟⲩⲁ ⲡⲟⲩⲁ ⲛⲛⲏ
ⲛtⲟⲃ̅ ⲛϭⲁⲙ ⲉⲧⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ
ⲛϩⲏⲧϥ: ⲟⲩⲛⲧⲁⲩ ⲛtⲟⲩ ⲛⲥⲧⲉⲣⲉⲱⲙⲁ
ϩⲛ ⲛⲉⲩⲡⲏⲟⲩⲉ ⲧⲏⲣⲟⲩ: ϩⲱⲥⲧⲉ
ⲛⲥⲉⲣ ϣⲙⲛⲧϣⲉⲥⲉ ⲛⲥⲧⲉⲣⲉⲱⲙⲁ.
9- ..ⲉⲧⲁⲩⲣ ϣⲟ-
ⲣⲡ ⲛϫⲟⲟⲩ: ⲛⲧⲉⲣⲉⲛⲓⲥⲧⲉⲣⲉⲱⲙⲁ
ϫⲱⲕ ⲉⲃⲟⲗ: ⲁⲩt ⲣⲁⲛ ⲉⲣⲟⲟⲩ ϫⲉ
tⲧⲭ̅ ⲙⲡⲏⲟⲩⲉ ⲛⲛⲓϣⲟⲣⲡ ⲛⲛⲉⲱⲛ:
ⲛⲁⲓ ⲇⲉ ⲧⲏⲣⲟⲩ ϩⲉⲛⲧⲉⲗⲓⲟⲥ ⲛⲉ ⲉⲛⲁ-
ⲛⲟⲩⲟⲩ ⲁⲩⲱ ⲛtϩⲉ ⲁϥⲟⲩⲱⲛϩ
ⲉⲃⲟⲗ ⲛϭⲓ ⲡⲉϣⲧⲁ ⲛtⲙⲛⲧⲥ3ϩⲓ̅3ⲙⲉ:
ⲁⲩⲱ ⲡⲓϣⲟⲣⲡ ⲛⲛⲉⲱⲛ ⲡⲁ ⲡⲓⲣⲱ-
ⲙⲉ ⲛⲛⲁⲧⲙⲟⲩ ⲡⲉ: ⲡⲓⲙⲁϩⲥⲛⲁⲩ
ⲡⲁ ⲡϣⲏⲣⲉ ⲙⲡⲣⲱⲙⲉ ⲡⲉ: ⲡⲏ ⲉⲧⲟⲩ-
ⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲡϣⲟⲣⲡ ⲙⲙⲓⲥⲉ:
ⲡⲓⲙⲁϩϣⲟⲙⲉⲧ ⲡⲁ ⲡϣⲏⲣⲉ ⲙ-
ⲡϣⲏⲣⲉ ⲙⲡⲣⲱⲙⲉ ⲡⲉ: ⲡⲏ ⲉⲧⲉ
ϣⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲡⲥⲱⲧⲏⲣ:
ⲡⲏ ⲇⲉ ⲉⲧⲁⲙⲁϩⲧⲉ ⲛⲛⲁⲓ ⲡⲉ ⲡⲓⲉⲱⲛ
ⲙⲡⲓⲁⲧⲣ ⲣⲣⲟ ⲉϩⲣⲁⲓ ⲉϫⲱϥ ⲛⲧⲉ
ⲡⲛⲟⲩⲧⲉ ⲛϣⲁ ⲉⲛⲉϩ ⲙⲛ ⲡⲓⲁⲧⲛ-
ⲁⲣⲏϫϥ ⲛⲧⲉ ⲛⲓⲉⲱⲛ ⲛⲧⲉ ⲛⲓⲁⲧⲙⲟⲩ
ⲡⲏ ⲉⲧⲛⲧⲡⲉ ⲛⲧⲙⲁϩϣⲙⲟⲩⲛⲉ
ⲉⲧⲁⲥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲙ ⲡⲓⲝⲁⲟⲥ:
ⲡⲓⲣⲱⲙⲉ ⲇⲉ ⲛⲛⲁⲧⲙⲟⲩ ⲁϥⲟⲩ-
ⲱⲛϩ ⲉⲃⲟⲗ ⲛϩⲉⲛⲉⲱⲛ ⲙⲛ ϩⲉⲛ-
ⲙⲛⲧⲣⲣⲱⲟⲩ ⲙⲛ ϩⲉⲛϭⲟⲙ:
ⲁϥt ⲉⲭⲟⲩⲥⲓⲁ ⲛⲁⲩ ⲧⲏⲣⲟⲩ
ⲉⲧⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϩⲏⲧϥ
16- ⲁⲩ
13- ⲙⲡⲓⲝⲁⲟⲥ:
... 12-
ϩⲛ ⲉⲟⲟⲩ ⲛⲛⲁⲧt ⲏⲡⲉ ⲉⲣⲟⲟⲩ:
ⲛⲏ ⲉⲧⲁⲩt ⲡⲉⲩⲣⲁⲛ ⲉⲣⲟⲟⲩ: ⲛⲁⲓ
ⲛⲧⲉ tⲁⲣⲝⲏ ⲙⲛ tⲙⲏⲧⲉ ⲙⲛ t-
ⲁⲧⲣ ϩⲁⲏ ⲉⲧⲉ ⲡϫⲱⲕ ⲉⲃⲟⲗ ⲡⲉ: ⲡⲉ-
ϩⲟⲩⲉⲓⲧ ⲛⲛⲉⲱⲛ ⲙⲛ ⲡⲓⲙⲉϩⲥⲛⲁⲩ
ⲙⲛ ⲡⲓⲙⲉϩϣⲟⲙⲉⲧ: ⲡⲉϩⲟⲩⲉⲓⲧ
ϩⲙ ⲡⲁⲓ ⲁⲩt ⲣⲁⲛ ⲉⲣⲟϥ ϫⲉ ⲡⲓⲥⲁϩ-
ⲣⲉ ⲛⲧⲉ tⲙⲛⲧⲟⲩⲁ ⲙⲛ ⲡⲓⲙⲧⲟⲛ: ⲟⲩⲛ-
ⲧⲉ ⲡⲟⲩⲁ ⲡⲟⲩⲁ ⲡⲉϥⲣⲁⲛ: ⲉⲧⲣⲉⲩ-
t ⲣⲁⲛ ⲇⲉ ϫⲉ ⲧⲉⲕⲕⲗⲏⲥⲓⲁ ⲙⲡⲓ-
ⲙⲉϩϣⲟⲙⲉⲧ ⲛⲛⲉⲱⲛ ⲉⲧⲃⲉ
ⲡⲁϣⲁⲓ ⲉⲧⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲙ
ⲡⲓⲟⲩⲁ: ϫⲉ ⲉⲩⲉⲥⲱⲟⲩϩ ⲧⲏⲣⲟⲩ
ⲉⲩⲙⲁ ⲉϩⲣⲁⲓ ⲉⲟⲩⲁ ⲛⲥⲉt ⲡⲉⲩ-
ⲣⲁⲛ ϫⲉ ⲧⲉⲕⲕⲗⲏⲥⲓⲁ: ⲉⲃⲟⲗ
ϩⲛ tⲉⲕⲕⲗⲏⲥⲓⲁ ⲉⲧϫⲟⲥⲉ ⲉⲛⲓⲡⲉ:
ⲉⲧⲁⲥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϭⲓ tⲉⲕⲕⲗⲏ-
ⲥⲓⲁ ⲛⲧⲉ tϩⲟⲅⲇⲟⲁⲥ: ⲁⲩt ⲣⲁⲛ
ⲉⲣⲟⲥ: ⲉⲩϩⲟⲟⲩⲧⲥ3ϩⲓ̅3ⲙⲉ ⲧⲉ: ⲕⲁ-
ⲧⲁ ⲑⲉ ⲛⲟⲩⲙⲉⲣⲟⲥ ⲛϩⲟⲟⲩⲧ ⲙⲛ
ⲟⲩⲙⲉⲣⲟⲥ ⲛⲥ3ϩⲓ̅3ⲙⲉ: ⲡⲓⲙⲉⲣⲟⲥ ⲛϩⲟ-
ⲟⲩⲧ ⲁⲩt ⲣⲁⲛ ⲉⲣⲟϥ ϫⲉ ⲧⲉⲕ-
ⲕⲗⲏⲥⲓⲁ: ⲡⲓⲙⲉⲣⲟⲥ ⲇⲉ ⲛⲥ3ϩⲓ̅3ⲙⲉ
ϫⲉ ⲍⲱⲏ ϫⲉ ⲉⲥⲛⲁⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϫⲉ
ⲁⲡⲱⲛϩ ϣⲱⲡⲉ ⲉⲃⲟⲗ ϩⲛⲛ ⲟⲩ-
ⲥ3ϩⲓ̅3ⲙⲉ ⲛⲛⲏ ⲧⲏⲣⲟⲩ: ⲛⲓⲣⲁⲛ ⲇⲉ
ⲧⲏⲣⲟⲩ 16-
ⲙⲉ ⲛⲛ 17-
(line 1 lackinϭ)
.ⲛϩⲉⲛⲛⲟⲩⲧⲉ ⲛⲧⲉ ⲛⲓⲛⲟⲩ-
ⲧⲉ: ⲛⲓⲛⲟⲩⲧⲉ ⲇⲉ ⲛⲧⲉ ⲛⲓⲛⲟⲩⲧⲉ ⲁⲩ-
ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲛϩⲉⲛⲛⲟⲩⲧⲉ ϩⲛ
ⲛⲉⲩⲙⲛⲧⲥⲁⲃⲉ: ⲛⲓⲛⲟⲩⲧⲉ ⲇⲉ
ⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲛ ⲛⲉⲩⲥⲃⲱ:
ⲛϩⲉⲛϫⲟⲉⲓⲥ ⲛⲧⲉ ϩⲉⲛϫⲟⲉⲓⲥ: ⲛⲓϫⲟ-
ⲉⲓⲥ ⲇⲉ ⲛⲛⲓϫⲟⲉⲓⲥ ⲁⲩⲟⲩⲱⲛϩ
ⲉⲃⲟⲗ ϩⲛ ⲛⲉⲩϣⲟϫⲛⲉ ⲛϩⲉⲛϫⲟ-
ⲉⲓⲥ: ⲁⲛⲓϫⲟⲉⲓⲥ ⲇⲉ ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ
ϩⲛ ⲛⲉⲩϭⲟⲙ ⲛϩⲉⲛⲁⲣⲝⲓⲁⲅⲅⲉⲗⲟⲥ:
ⲛⲓⲁⲣⲝⲓⲁⲅⲅⲉⲗⲟⲥ ⲇⲉ ⲁⲩⲟⲩⲱⲛϩ
ⲉⲃⲟⲗ ϩⲛ ⲛⲉⲩϣⲁϫⲉ ⲛϩⲉⲛⲁⲅⲅⲉ-
ⲗⲟⲥ: ⲁⲩⲱ ⲉⲃⲟⲗ ϩⲛ ⲛⲁⲓ ⲁⲩⲟⲩ-
ⲱⲛϩ ⲉⲃⲟⲗ ⲛϭⲓ ϩⲉⲛⲉⲓⲇⲟⲥ ⲙⲛ
ϩⲉⲛⲥⲝⲏⲙⲁ ⲙⲛ ϩⲉⲛⲙⲟⲣϥⲏ
ⲙⲛ ⲛⲓⲉⲱⲛ ⲧⲏⲣⲟⲩ ⲙⲛ ⲛⲉⲩⲕⲟⲥ-
ⲙⲟⲥ: ⲟⲩⲛⲧⲉ ⲛⲓⲁⲧⲙⲟⲩ ⲧⲏⲣⲟⲩ
ⲛⲧⲉⲭⲟⲩⲥⲓⲁ ⲉⲃⲟⲗ ϩⲛ tϭⲟⲙ ⲙⲡⲓ-
ⲣⲱⲙⲉ ⲛⲛⲁⲧⲙⲟⲩ ⲉt ⲣⲁⲛ ⲉⲣⲟⲟⲩ:
ⲧⲥⲟϥⲓⲁ ⲁⲩt ⲣⲁⲛ ⲉⲣⲟⲥ ϫⲉ ⲧⲥⲓⲅⲏ
ϫⲉ ⲁⲥϫⲱⲕ ⲛⲧⲉⲥⲙⲛⲧⲛⲁϭ ⲧⲏⲣⲥ
ϩⲛ ⲟⲩⲉⲛⲑⲩⲙⲏⲥⲓⲥ ⲁϫⲛ ϣⲁϫⲉ
19- ⲁⲩ
12- ⲉⲟⲟⲩ ⲛⲛⲁⲧ-
ϣⲁϫⲉ ⲙⲙⲟⲟⲩ: ⲛⲏ ⲉⲧⲉ ⲙⲡⲟⲩ-
ⲥⲱⲧⲙ ⲉⲣⲟⲟⲩ ⲛϣⲁ ⲉⲛⲉϩ: ϩⲱⲥ
ⲛⲉⲩϣ ϫⲟⲟⲩ ⲛⲛⲓϥⲩⲥⲓⲥ ⲧⲏⲣⲟⲩ:
ⲁⲩⲧⲁⲙⲓⲟ ⲇⲉ ⲛⲁⲩ ⲛϩⲉⲛⲥⲧⲣⲁⲧⲓⲁ
ⲛⲧⲉ ϩⲉⲛⲁⲣⲝⲓⲁⲅⲅⲉⲗⲟⲥ ⲙⲛ ϩⲉⲛ-
ⲁⲅⲅⲉⲗⲟⲥ ⲛⲧⲉ ϩⲉⲛⲧⲃⲁ ⲛⲛⲁⲧt
ⲏⲡⲉ ⲉⲣⲟⲟⲩ ⲉⲩϣⲙϣⲉ ⲙⲛ ⲟⲩ-
ⲉⲟⲟⲩ ⲙⲛ ϩⲉⲛⲡⲁⲣⲑⲉⲛⲟⲥ ⲙⲛ
ϩⲉⲛⲡⲛⲁ̅: ⲉⲩⲉ ⲛⲟⲩⲟⲉⲓⲛ ⲛⲛⲁⲧ-
ϣⲁϫⲉ ⲙⲙⲟⲟⲩ: ⲙⲛⲧⲟⲩ 3ϩⲓ̅3ⲥⲉ
ⲅⲁⲣ ϩⲁⲧⲟⲟⲧⲟⲩ: ⲟⲩⲧⲉ ⲟⲩⲙⲛⲧ-
ⲁⲧϭⲟⲙ: ⲁⲗⲗⲁ ⲟⲩⲱϣ ⲟⲩⲁⲉⲧϥ
ⲡⲉ: ⲁⲩⲱ ϣⲁϥϣⲱⲡⲉ ⲛⲧⲉⲩⲛⲟⲩ:
ⲁⲩⲱ ⲛⲧⲉⲓϩⲉ ⲁϥϫⲱⲕ ⲉⲃⲟⲗ ⲛϭⲓ
ⲡⲉⲱⲛ ⲙⲛ ⲧⲡⲉ ⲙⲛ ⲡⲓⲥⲧⲉⲣⲉⲱ-
ⲙⲁ ⲛⲧⲉ ⲡⲣⲱⲙⲉ ⲛⲛⲁⲧⲙⲟⲩ ⲙⲛ
ⲧⲉϥⲥⲟϥⲓⲁ ⲉⲧⲉ ⲟⲩⲛⲧⲁϥ ⲛϩⲏ-
ⲧϥ ⲛⲧⲉⲥⲙⲟⲧ ⲛⲉⲱⲛ ⲛⲓⲙ ⲙⲛ ⲕⲟ-
ⲥⲙⲟⲥ ⲛⲓⲙ ⲙⲛ ⲛⲏ ⲉⲧⲁⲩϣⲱⲡⲉ
ⲛⲥⲱⲟⲩ ⲉⲧⲣⲉⲩⲧⲥⲁⲛⲟ ⲛⲛⲓⲧⲩ-
ⲡⲟⲥ ⲉⲃⲟⲗ ϩⲙ ⲡⲙⲁ ⲉⲧⲙⲙⲁⲩ
ϩⲛ ⲙⲡⲏⲟⲩⲉ ⲙⲡⲓⲝⲁⲟⲥ ⲙⲛ ⲛⲉⲩ-
ⲕⲟⲥⲙⲟⲥ: ⲁⲩⲱ ⲧⲉϥⲩⲥⲓⲥ 5-
[ⲧⲏⲣⲥ 17-
21-
21-
21-
21-
21-
8- ⲉⲩⲣⲁϣⲉ ⲉⲩⲙⲏⲛ
ϩⲙ ⲡⲉⲩⲉⲟⲟⲩ: ⲛⲛⲁⲧϣⲓⲃⲉ
ⲙⲛ ⲡⲓⲙⲧⲟⲛ ⲛⲛⲁⲧt ϣⲓ ⲉⲣⲟϥ:
ⲛⲏ ⲉⲧⲉ ⲙⲛ ϣϭⲟⲙ ⲛⲟⲩϣⲁϫⲉ
[ⲉϫⲱ ⲙⲙⲟⲟⲩ: ⲛⲥⲉⲥⲟⲩⲱⲛⲟⲩ
ϩⲛ ⲛⲓⲉⲱⲛ ⲧⲏⲣⲟⲩ ⲉⲧⲁⲩϣⲱⲡⲉ
ⲙⲛⲛⲥⲁ ⲛⲁⲓ ⲙⲛ ⲛⲉⲩϭⲟⲙ:
7- ϩⲱ ⲉⲣⲱⲧⲛ ϣⲁ ⲡⲉⲓⲙⲁ
ⲛⲏ ⲇⲉ ⲧⲏⲣⲟⲩ ⲉⲧⲁⲩⲣ ϣⲟⲣⲡ
ⲛϫⲟⲟⲩ ⲛⲏⲧⲛ: ⲁⲓϣⲁϫⲉ ⲙⲙⲟⲟⲩ
ⲛⲑⲉ ⲉⲛⲉⲩⲛ ϭⲟⲙ ⲛⲧⲉⲧⲛϣⲟⲡⲟⲩ
ⲉⲣⲱⲧⲛ ⲧⲏⲣⲟⲩ ϣⲁⲛⲧⲉⲡⲓϣⲁϫⲉ
ⲛⲛⲁⲧt ⲥⲃⲱ ⲛⲁϥ ϣⲁⲛⲧⲉϥⲡⲣⲣⲉ
ⲉⲃⲟⲗ ϩⲛ ⲧⲏⲩⲧⲛ: ⲁⲩⲱ ϥⲛⲁ-
ⲃⲱⲗ ⲛⲏⲧⲛ ⲛⲛⲁⲓ ϩⲛ ⲟⲩⲅⲛⲱⲥⲓⲥ:
ⲛⲛⲟⲩⲧⲉ ⲉⲥⲧⲃⲃⲏⲟⲩⲧ: ⲟⲩⲟⲛ
ⲅⲁⲣ ⲛⲓⲙ ⲉⲧⲉ ⲟⲩⲛⲧⲁϥ ⲥⲉⲛⲉⲟⲩ-
ⲱϩ ⲙⲡⲁⲓ ⲛϩⲟⲩⲟ:
ⲉⲩⲅⲟⲥⲧⲟⲥ
Source Colophon
Sahidic Coptic source text of Eugnostos the Blessed. Nag Hammadi Library, Codex V, pages 1–17. Transcription from Nag Hammadi codex photographs and critical editions. Source: Milan Konvicka / Marcion Project (GPL v2).
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