Codex XI, Text 3 — Nag Hammadi Library

The stranger who has seen beyond seeing, and the silence that speaks louder than any word.

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[...] each one being perfect, and all being together in one place, resting upon the Mind — the guardian whom I appointed, who instructed you. And the power that dwells in you is the one that spread itself forth in words many times.

The one who came forth from the Triple-Powered One — the one of all who truly exist — together with the incomprehensible, the light eternal of the knowledge that was revealed: the male child of the virgin, the first of the aeons, the one who came forth from a single aeon of triple power — the Triple-Powered One who truly exists. For when he was contained, he was spread forth. And when he was spread forth, he became perfect. And he received power from them all, knowing himself and the invisible perfect Spirit. And he came to be in an aeon that knows itself, because it knows that one.

And she became a Kalyptos, having been active in those whom she knows. A perfect Protophanes of invisible Mind is Harmedon, empowering each one individually. She is male, yet each one individually

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[...] each one individually, yet together in one place, for she is the underlying reality of these things, and she sees all things as they truly exist. She possesses the Autogenes God, having known what her own nature of existence is. And when she stood, she produced this one, who saw all things existing individually in the way he himself exists. And having come into being as him, they will see the Triple-Male God — the power that is higher than God.

The Thought is that of all these things together. When he contemplates them, he contemplates the great male Protophanes [...] Mind. The first image of these — should he see it, he sees also the truly existing ones. The first image of those who are together — but the one who has seen these has seen the Kalyptos. And should he see one of the hidden ones, he sees the aeon of Barbelo. The ungenerated offspring of that one — should someone see him, how does he appear?

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[...] You have heard concerning the abundance of each one of them with certainty. But concerning the invisible Triple-Powered Spirit — hear: he exists as one who is invisible, incomprehensible to them all. He contains all things within himself, for they all exist because of him. He is perfect, and he is greater than perfect. He is blessed, being one at all times. He dwells in them all, being unspeakable, unnameable. He is one who exists through them all.

The one who, should someone think of him, desires nothing — he exists before those who have their own existence. For he is the source from which they were all sent forth. He existed before perfection. He existed before every divinity. He existed before every blessedness. He commands every power. He is a substance that is without substance. He is a God above whom there is no divinity. The one whose excellence surpasses his greatness and his wisdom —

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[...] power. It is not a powerlessness, that they received a revelation of these things when they come to a place, since the powerlessness of each individual thing is what has established the entirety in the highest, most perfect place. They receive from him a first thought — not as something that came to be, but rather, he gives what came to be, together with the hidden one of his existence. He commands every thing after himself, for it is he who will come to be when he thinks of himself.

This one is laid down as a smallness of coming-to-be, together with a source. He is a matter without matter, a number without number, a form without form, a shape without shape, a powerlessness and a power, a substance without substance, and a [...] an activity without activity. But he is a commander of commands, and a divinity of divinity. But when they receive, they receive from the first life, and an activity that cannot be divided — a foundation of the first, of the one who truly exists. A second

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[...] activity [...] He possesses blessedness and goodness, for when they think of him — the one who traverses the boundlessness of the invisible Spirit that is within him — she turns him toward himself, in order that she might know what is within him, and how he exists.

And this would be a salvation for everyone, since he exists as a smallness of those who truly exist. For through this one, his knowledge was revealed — for it is he who knows what he is. But none of these things have been anything external to each other: neither a power, nor a swiftness, nor a time, nor an aeon. For they are all eternal things: life and understanding, and that which truly exists.

Then the one who is this possesses his life abiding, and understanding, and life. The understanding possesses life and insubstantiality and understanding. The understanding possesses life and that which truly exists. And the three are one, though they are three individually.

Now when I heard these things, my child Messos, I was afraid. And I turned to the one

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[...] thought [...] the power. To those who are able to know these things through a revelation that is greater still — now I was able, though flesh was upon me. I heard these things from you, and concerning the teaching in them, for the thought within me has separated those that are exalted beyond measure from those that are unknown.

Therefore I fear lest my teaching has done something beyond what is fitting. And then she said to me again — my child Messos — she who is all my glories, Youel, she revealed to me and said: "Not everyone is able to hear these things from the great powers alone. O Allogenes, a great power has been placed upon you — the one that the Father of the All, the one who is eternal, placed upon you before you came to this place — in order that those things which are difficult to discern, you might discern them, and those things which are unknowable to the multitude, you might know them. And may you be saved to that which is yours — the one who was first saved, together with the one who has no need of being saved,

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[...] for you, a form and a revelation of the invisible triple-powered Spirit — there lies beyond him a knowledge that is immeasurable, without body, eternal. Just as in all the aeons the aeon of Barbelo exists, also having the types and the forms of those who truly exist — the image of the Kalyptos. Having the intellectual word of these things, it corresponds to the great male Protophanes, the Mind, as an image.

It is active in individuals — whether in art, or in knowledge, or in a partial nature. It possesses the Autogenes God as an image, knowing each one of these things, acting by part and individually, establishing sins from nature.

It possesses the Triple-Male God — the salvation of them all, together with the invisible Spirit. It is a word from a deliberation. It is the perfect child. And this foundation — one

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[...] my soul was troubled. And I withdrew, being greatly disturbed. And I turned to myself alone. I saw the light that surrounded me, and the Good that was within me. I became divine.

And she came to me again — she who is all my glories, Youel. She empowered me and said: "Since your teaching has become perfect, and the Good that is in you — you have known it. Hear concerning the Triple-Powered One, the things which you shall guard in great silence and great mystery, for these things are not told to everyone — only to those who are worthy, those who have the ability to hear. Nor is it fitting to tell them to an uninstructed generation concerning the whole exalted and perfect one.

"You have these things concerning the Triple-Powered One — the one who exists in blessedness and goodness, the one in whom all of these small things exist, there being within him a greatness beyond measure. He exists as one, in

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[...] of the first thought — not in the manner of those who exist in stability and knowledge and understanding. He moved within immovability — that one who is within the worthy — in order that he might press into the boundless through another activity of understanding. And he went into it alone. He revealed himself, being beyond every measure — the whole exalted and perfect one.

He is prior to the knowledge of the manner — not through us, since the perfect impression cannot be known in this way. But concerning the third silence of understanding, and the second undivided activity that was revealed from the first thought — which is the aeon of Barbelo — and the immeasurable one of those who are immeasurable, and the Triple-Powered One, and the existence without substance, and the power — she revealed herself through an activity that constrains herself and is silent, having given a cry in this way: ZZA ZZA ZZA.

When she heard the power and was filled

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[...] you [...] Solmis [...] according to the life that you have, and the first activity from which divinity comes. You are the great Harmedon. You are the perfect Epiphaneus.

According to the activity that you have — the second power and the understanding, from which blessedness comes: Autoer, Beritheus, Erigenaor, Orimenios, Aramen, Alphleges, Elelioufeu, Lalameu, Ietheu, Noetheu. You are great, the one who knows himself knows the All. You are one, you are one, the one who is good. Aredon. You are the aeon of the aeons, the one who exists at all times.

Then she blessed the one who is all, saying: Lalameu, Noetheu, Senaon, Asineu Riphanieus, Mellefaneus, Elemaoni, Smoun, Optaon, the one who exists. You are the one who exists, the aeon of the aeons, the ungenerated one who is exalted above the ungenerated ones. Iatomeneus — you alone are the one for whom all the ungenerated ones were generated. The unnameable one

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[...] understanding.

Now when I heard these things, I saw the glories of each individual perfect one and the all-perfect ones, those who exist together, and the all-perfect ones who are before the perfect ones.

Again she said to me — she who is my great glory, Youel: "O Allogenes, in an unknowable knowing you shall know that the Triple-Powered One exists before all the glories, and they do not exist together with those who exist, nor do they exist together with those who exist, nor do those who truly exist. But all of these exist as divinity and blessedness and existence, and as insubstantiality and non-existent existence."

And then I prayed that the revelation might come to me. And then she said to me — she who is all my glories, Youel: "O Allogenes, of course the Triple-Male is something beyond substance, and they are without substance. The

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[...] those who exist in a contraction, and the generation of those who truly exist. The Autogenes ones exist within the Triple-Male.

"If you seek with a perfect seeking, then you will know the Good that is in you. Then you will know yourself — the one who comes from the God who truly pre-exists. After one hundred years, a revelation of that one will come to you through Salamex and Selmenos and Ares, the luminaries of the aeon of Barbelo.

"And the things beyond what is fitting — you would have known them first, lest you distress your race. But if it is in this way, then when you receive a thought of that one, then you shall be perfected from the word to the perfection. And then you will become divine, and you will become perfect, receiving them

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[...] seeking [...] existence. If she seizes upon anything, she is seized by that one, and by the one who is established — this is the one. And then the one who presses becomes greater still, and the one who knows more than the one who is established and known.

But if he comes down to his nature, he is humbled. For the incorporeal natures do not associate with any greatness. They possess this power, being in every place, yet being in no place. They are greater than every greatness, and they are humbled beyond every smallness.

Now these things were said by she who is all my glories, Youel. She departed from me and left me. But I did not let go of the words I had heard. I prepared myself in them, and I deliberated within myself for one hundred years.

And I was greatly joyful, being in a great light and a blessed path, for the things which I was worthy to see, and also the things which I was worthy to hear — the things that are fitting for the great powers alone

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[...] of the God. When the completion of the hundred years had drawn near, it brought me a blessedness of eternal hope, full of goodness.

I saw the good Autogenes God and the Savior — who is the perfect triple-male child — and the goodness of this one. The Protophanes Harmedon, the perfect Mind, and the blessedness of the Kalyptos, and the first principle of blessedness — the aeon of Barbelo, full of divinity, and the first principle of the one without beginning. The invisible triple-powered Spirit, the whole exalted and perfect one.

I was scattered by the eternal light and by the garment that was upon me. And I was taken up to a holy place — the one whose likeness cannot be revealed in the cosmos. Then through a great blessedness I saw all those things that I had heard. And I blessed them all. I

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stood upon my knowledge. I turned inward to the knowledge of the Entireties — the aeon of Barbelo. And I saw holy powers through the luminaries of the virginal male Barbelo, saying to me: "We shall be able to endure this trial that exists in the cosmos.

"O Allogenes, behold the blessedness that you have — how it exists in silence, the one in which you know yourself, according to yourself. And withdraw upon life, seeking yourself. The one which you shall see as it moves — and if you are unable to stand, fear nothing. But if you wish to stand, withdraw upon existence. And you will find it standing and resting according to the pattern of the one who is truly at rest, embracing all of these things in silence and inactivity.

"And when you receive a revelation of this one, through a first revelation of the Unknowable — the one whom, should you come to know him, be ignorant of him. And if you fear in that place, withdraw backwards because of the activities. And when you have become perfect in that place, rest yourself. And according to the pattern that exists in you, know also the manner

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in which he exists in this manner, in all these things, according to this pattern. And do not spread yourself further, in order that you may be able to stand. Neither desire to be active, in order that you do not fall completely into the inactivity within you of the Unknowable. Do not know him, for this is an impossibility. But through a luminous thought, know him. Be ignorant of him.

Now these things I heard those ones saying. There was a stillness within me, a silence. I heard the blessedness by which I knew myself, according to myself. And I withdrew upon life, seeking myself — the one which I was going to see as it moved. And I was unable to stand. Do not fear anything. But if you wish to stand, withdraw upon existence. And you will find it standing and resting according to an image and a likeness of the one who is clothed. Through a revelation of the immeasurable one and the one who is at rest — I was filled with a revelation, through a first revelation

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of the Unknowable — as though I were ignorant of him. I knew him, and I received power within him, having received an eternal strength. I knew the one who exists in me and the Triple-Powered One and the revelation of his incomprehensibility.

And through a first revelation of the first Unknowable to them all — the God who is exalted above perfection — I saw him and the Triple-Powered One that exists in them all.

I was seeking the God who is unspeakable and unknowable — the one whom, should someone know him, he is utterly ignorant of him. The mediator of the Triple-Powered One — the one who abides in stillness and silence, and who is unknowable.

Now when I was confirmed in these things, they said to me — the powers of the luminaries: "Cease now from striving against the inactivity that exists in you through the revolution of the incomprehensible ones. Rather, hear about him according to what is possible through a first revelation and a revelation.

"He exists as none of the things that he is, or does he exist and will he come to be, or does he act, or does he know. He is alive, having no mind, nor life, nor existence, nor non-existence, in an incomprehensibility.

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"And he exists as nothing among those things that exist. Not that he is something that they could define in any manner — as though he gives something in anger, or he purifies, or he receives, or he gives. Nor is he diminished in any manner, either by his own desire, or he gives, or he receives through another. Nor does he have any desire of his own, nor through another. He never comes to him. Rather, neither does he himself give anything through himself, lest he come to be defined in another manner.

"For this reason he has no need of Mind, nor life, nor anything at all. He is superior to the Entireties in his inaccessibility and his unknowability — which is the non-existent existence.

"Since he possesses silence and stillness, lest he be diminished by those who are not diminished. He is neither divinity, nor blessedness, nor perfection. Rather, he is an unknowable thing of his own — not something that belongs to him, but another thing that is superior to blessedness and divinity and perfection.

"For indeed he is not perfect, but he is another surpassing thing. He is not boundless, nor is he bounded by another. Rather, he is something superior. He is not a body, he is not bodiless. He is not great, he is not small. He is not a number, he is not a creature. Nor is he something that exists, that one can know. Rather, he is something else of his own, superior — the one whom no one can know.

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"He is a first revelation and a knowledge of himself alone, since it is he alone who knows himself. Since he is none of those who exist, but he is another surpassing thing, of those who are superior. But like the one whom he possesses, and not like the one whom he possesses. He does not receive from an aeon, nor does he receive from a time. Nor does he receive anything from another. He is not diminished, nor does he diminish anything. Nor is he undiminishable.

"This is his own impression, as though he were an unknowable something, surpassing those who are good, in the unknowability. He possesses blessedness and perfection and a silence — not the silence of blessedness, nor of perfection — but another thing of his own that exists, the one whom no one can

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know. And he is at rest. But some unknowable things are his, unknown to them all. He is superior in wisdom beyond all these good things.

"This one is unknowable to them all, in every manner, and by them all. He is in them all — not by knowledge alone is he unknown, which exists according to him. And he rests through the unknowability that sees him.

"Or is there one who sees him? How is he unknown? Or is there one who sees him according to the manner in which he exists, in every manner? Or is there one who would say of him that he exists as something like a knowledge? He has committed impiety against him. He has a judgment because he has not known God. He shall not receive judgment from that one, the one who is not concerned about anything. Nor does he have any desire.

"Rather, he is from himself alone, for he has not found the principle that truly exists. He has looked away from the shut eye of revelation — the one against whom the one from the Triple-Powered One of the first thought of the invisible Spirit is active. This one, in the manner he exists from

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[...] with a wisdom, and a fountain of one hundred of stillness, and a silence, and a stillness, and an unfathomable greatness. He has revealed himself. He has no need of time, nor does he receive from an aeon. Rather, he is from himself alone, being unfathomable in an unfathomability. He does not act, nor is he acted upon, in order that he might be at rest. Nor is he an existence, in order that he be inaccessible.

"A body he is, being in a place. A bodiless one he is, being in a house. He possesses a non-existent existence. He exists for them all, toward himself, having no desire. Rather, he is an excess of greatness, and he is higher than his rest, in order that

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[...] he saw them. He empowered them all, that one being unconcerned about anything. Nor if someone receives from him, does he receive power. Nor does anyone act upon him — only the unity that is at rest.

"For he is unknowable. He is an immovable place of the boundlessness, as though he were boundless and powerless and non-existent. He does not give existence. Rather, he contains all these things to himself, being at rest. He stands from the one who stands at all times, having revealed an eternal revelation — the invisible Spirit of triple power. The one who is in all these things that exist, and who is among them all, being exalted above them all. A shadow

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[...] they filled him by a power. And he stood before these things, empowering them all. He filled them all.

"And concerning all these things — you have heard with certainty. Do not seek anything more. Rather, go. For we do not know whether the Unknowable possesses angels, or gods, or whether the one who is at rest has anything within him besides this stillness — which is this: he, in order that they may not diminish him. Neither is it fitting to spread yourself further a single time, seeking. For it was not fitting that you should understand on your own."

And they spoke with another. "Rather, you have received them

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[...] and he said to me: "Write the things that I shall tell you, and the things that I shall put in your mind, for the sake of those who will be worthy after you. And you shall place this book upon a mountain, and you shall call upon the guardian. Come, Phriktos."

Now when he had said these things, he departed from me. And I — I was filled with joy. And I wrote this book that was appointed for me, my child Messos, that I might reveal to you the things that were proclaimed within me. And at first I received them in great silence. And I stood according to myself, preparing myself.

These were the things that were revealed to me — O my child

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Messos [...] proclaimed [...] O my [...] child Messos, of the [...] seal of all the books [...] of Allogenes.

Allogenes

Colophon

Allogenes ("The Stranger" or "The Foreigner") is a Sethian Gnostic revelation dialogue discovered in Codex XI of the Nag Hammadi Library. The text narrates the visionary ascent of Allogenes — a figure identified with Seth, the third son of Adam, who is a "stranger" to the material world — as he ascends through the divine emanations toward the utterly unknowable Invisible Spirit. His guide is the female luminary Youel (Iouel), who reveals to him the structure of the divine realm: the Autogenes God, the great male Protophanes (First-Appearing Mind), the hidden Kalyptos, the virginal Barbelo, and above all, the Triple-Powered Invisible Spirit who transcends all predication.

The text's most striking feature is its extended apophatic theology (pages 60-67), in which the luminaries of Barbelo describe the Invisible Spirit through radical negation — he is neither perfect nor imperfect, neither bounded nor unbounded, neither body nor bodiless, neither great nor small. This passage represents one of the most sustained exercises in negative theology in the entire Nag Hammadi corpus, and has drawn scholarly comparison to Neoplatonic discussions of the One in Plotinus and Porphyry. The text concludes with instructions to deposit the book on a mountain and summon the guardian Phriktos — a motif of secret transmission that parallels other Sethian "hidden book" traditions.

The Coptic manuscript is severely damaged, with the top 4-14 lines missing from most pages. The translation follows the surviving text, marking lacunae.

Source: Coptic (Sahidic) text from Nag Hammadi Codex XI, pages 45-69. Translation: Good Works Translation, New Tianmu Anglican Church.
Scribe: Kavi

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Source Text — Sahidic Coptic

Page 45

45.5
45.6 12- ⲉⲩⲉ ⲛⲕⲁ
45.7 ⲧⲁ ⲟⲩⲁ ⲛⲧⲉⲗⲓⲟⲥ ⲁⲩⲱ ⲉⲩⲕⲏ
45.8 ϩⲓ̅ ⲟⲩⲙⲁ ⲧⲏⲣⲟⲩ ⲉⲩϩⲟⲧⲡ̅ ⲉⲡⲓ
45.9 ⲛⲟⲩⲥ ⲡⲓⲣⲉϥⲁⲣⲉϩ ⲛⲧⲁⲉⲓⲧⲁⲁϥ
45.10 ⲛⲧⲁϥⲧⲁⲙⲟⲕ: ⲁⲩⲱ tϭⲟⲙ ⲉⲧ
45.11 ϣⲟⲟⲡ ⲛϩⲏⲧⲕ̅ ⲧⲉ ⲛⲧⲁⲥⲡⲟⲣϣⲥ̅
45.12 ⲛϣⲁϫⲉ ⲟⲩⲙⲏⲏϣⲉ ⲛⲥⲟⲡ
45.1 ⲡⲓⲉⲃⲟⲗ ϩⲙ̅ ⲡⲓϣⲙⲛⲧ/̅ϭⲟⲙ: ⲡⲏ
45.14 ⲛⲧⲉ ⲛⲏ ⲧⲏⲣⲟⲩ ⲉⲧϣⲟⲟⲡ ⲟⲛ
45.15 ⲧⲱⲥ ⲙⲛ̅ ⲡⲓⲁⲧt ϣⲓ ⲉⲣⲟϥ ⲡⲓ
45.16 ⲟⲩⲟⲉⲓⲛ ϣⲁ ⲉⲛⲉϩ ⲛtⲅⲛⲱ
45.17 ⲥⲓⲥ ⲉⲧⲁⲥⲟⲩⲱⲛϩ̅ ⲉⲃⲟⲗ: ⲡⲓ
45.18 ⲁⲗⲟⲩ ⲛϩⲟⲟⲩⲧ ⲙⲡⲁⲣⲑⲉⲛⲟⲥ
45.19 ⲡϣⲟⲣⲡ̅ ⲛⲛⲉⲱⲛ ⲡⲓⲉⲃⲟⲗ ϩⲛ
45.20 ⲟⲩⲉⲱⲛ ⲛⲟⲩⲱⲧ ⲛϣⲙⲛⲧ/̅
45.21 ϭⲟⲙ ⲡⲓϣⲙⲛⲧ/̅ϭⲟⲙ ⲉⲧϣⲟ
45.22 ⲟⲡ ⲟⲛⲧⲱⲥ: ϫⲉ ⲉⲧⲁⲩϩⲟⲣ
45.2 ⲕϥ̅ ⲁⲩⲡⲟⲣϣϥ ⲉⲃⲟⲗ: ⲁⲩⲱ
45.24 ⲉⲧⲁⲩⲡⲟⲣϣϥ̅ ⲁϥⲣⲧⲉⲗⲓⲟⲥ:
45.25 ⲁⲩⲱ ⲁϥϫⲓϭⲟⲙ ⲉⲃⲟⲗ ⲛϩⲏ
45.26 ⲧⲟⲩ ⲧⲏⲣⲟⲩ: ⲉϥⲉⲓⲙⲉ ⲉⲣⲟϥ
45.27 ⲙⲛ̅ ⲡⲓⲁϩⲟⲣⲁⲧⲟⲛ ⲙ=ⲡⲛⲁ
45.28 ⲛⲧⲉⲗⲓⲟⲥ: ⲁⲩⲱ ⲁϥϣⲱⲡⲉ
45.29 ϩⲛ̅ ⲟⲩⲉⲱⲛ: ⲉⲥⲉⲓⲙⲉ ⲉⲣⲟⲥ
45.0 ϫⲉ ⲉⲥⲉⲓⲙⲉ ⲉⲡⲏ ⲉⲧⲙ̅ⲙⲁⲩ
45.1 ⲁⲩⲱ ⲁⲥϣⲱⲡⲉ ⲛⲕⲁⲗⲩⲡⲧⲟⲥ
45. ⲉⲧⲁⲥⲣⲉⲛⲉⲣⲅⲓ ϩⲛ ⲛⲏ ⲉⲧⲥ̅
45. ⲥⲟⲟⲩⲛ ⲙⲙⲟⲟⲩ: ⲟⲩⲡⲣⲱ
45.4 ⲧⲟϥⲁⲛⲏⲥ ⲡⲉ ⲛⲧⲉⲗⲓⲟⲥ ⲛ
45.5 ⲛⲁⲧⲛⲁⲩ ⲉⲣⲟϥ ⲛⲛⲟⲩⲥ
45.6 ⲛϩⲁⲣⲙⲏⲇⲱⲛ̅: ⲉⲥt ϭⲟⲙ
45.7 ⲇⲉ ⲛⲛⲓⲕⲁⲧⲁ ⲟⲩⲁ: ⲟⲩⲅ̅ ϩⲟ
45.8 ⲟⲩⲧ ⲧⲉ ⲉⲥⲟ ⲇⲉ ⲕⲁⲧⲁ ⲟⲩⲁ

Page 46

46.5
46.6 ⲉⲩⲕⲁⲧⲁ ⲟⲩⲁ ⲙⲉⲛ ⲉⲩϩⲓ̅ ⲟⲩ
46.7 ⲙⲁ ⲇⲉ ϫⲉ ⲉⲥⲟ ⲛⲟⲩϩⲩⲡⲁⲣ
46.8 ⲭⲓⲥ ⲛⲧⲉ ⲛⲁⲓ ⲁⲩⲱ ⲉⲥⲛⲁⲩ
46.9 ⲉⲛⲏ ⲧⲏⲣⲟⲩ ⲉⲩϣⲟⲟⲡ ⲟⲛⲧⲱⲥ ⲟⲛ
46.10 ⲟⲩⲛⲧⲁⲥ ⲙⲙⲁⲩ ⲙⲡⲓⲁⲩⲧⲟⲅⲉ
46.11 ⲛⲏⲥ ⲛⲛⲟⲩⲧⲉ: ⲉⲧⲁⲥⲉⲓⲙⲉ
46.12 ⲉⲧⲉⲧⲉ ⲧⲱⲥ ⲛϩⲩⲡⲁⲣⲭⲓⲥ
46.1 ⲁⲩⲱ ⲛⲧⲁⲣⲉⲥⲁϩⲉⲣⲁⲧⲥ ⲁⲥⲛ
46.14 ⲡⲁⲓ ⲉⲁϥⲛⲁⲩ ⲉⲛⲏ ⲧⲏⲣⲟⲩ ⲉⲩ
46.15 ϣⲟⲟⲡ ⲕⲁⲧⲁ ⲟⲩⲁ ⲛⲑⲉ ⲉⲧϥ̅
46.16 ϣⲟⲟⲡ ⲙⲙⲟⲥ: ⲁⲩⲱ ⲉⲧⲁⲩ
46.17 ϣⲱⲡⲉ ⲉⲛⲧⲟϥ ⲡⲉ: ⲉⲩⲛⲁ
46.18 ⲛⲁⲩ ⲉⲡⲓϣⲙⲛⲧ/̅ϩⲟⲟⲩⲧ ⲛ
46.19 ⲛⲟⲩⲧⲉ: tϭⲟⲙ ⲉⲧϫⲟⲥⲉ ⲉ
46.20 ⲡⲛⲟⲩⲧⲉ: ⲧⲉⲛⲛⲟⲓⲁ ⲧⲉ
46.21 ⲛⲧⲉ ⲛⲁⲓ ⲧⲏⲣⲟⲩ ⲉⲧϣⲟⲟⲡ
46.22 ϩⲓ̅ ⲟⲩⲙⲁ ⲉϥϣⲁⲛⲙⲟϣⲧⲟⲩ
46.2 ⲉϥⲙⲟⲩϣⲧ/̅ ⲙⲡⲓⲡⲣⲱⲧⲟϥⲁ
46.24 ⲛⲏⲥ ⲛⲛⲟϭ ⲛϩⲟⲟⲩⲧ
46.25 [.ⲛⲟⲩⲥ: tϣⲟⲣⲡ ⲛ
46.26 ϩⲓ̅ⲏ ⲛⲧⲉ ⲛⲁⲓ ⲉϣⲱⲡⲉ ⲉϥ
46.27 ϣⲁⲛⲛⲁⲩ ⲉⲣⲟⲥ ⲉϥⲛⲁⲩ
46.28 ⲟⲛ ⲉⲛⲓⲟⲛ ⲧⲱⲥ ⲉⲧϣⲟⲟⲡ
46.29 ⲉtϣⲟⲣⲡ̅ ⲛϩⲓ̅ⲏ ⲇⲉ ⲛⲛⲏ ⲉⲧ
46.0 ϩⲓ̅ ⲟⲩⲙⲁ: ⲡⲏ ⲇⲉ ⲉⲧⲁϥⲛⲁⲩ
46.1 ⲉⲛⲁⲓ ⲁϥⲛⲁⲩ ⲉⲡⲓⲕⲁⲗⲩⲡⲧⲟⲥ
46. ⲉϣⲱⲡⲉ ⲇⲉ ⲉϥϣⲁⲛⲛⲁⲩ ⲉ
46. ⲡⲟⲩⲁ ⲛⲧⲉ ⲛⲓⲕⲁⲗⲩⲡⲧⲟⲥ ⲉϥ
46.4 ⲛⲁⲩ ⲉⲡⲓⲉⲱⲛ ⲛⲃⲁⲣⲃⲁⲗⲱ̅ ⲡⲓ
46.5 ϫⲡⲟ ⲇⲉ ⲛⲛⲁⲧⲙⲓⲥⲉ ⲛⲧⲉ ⲡⲏ
46.6 ⲉϣⲱⲡⲉ ⲉⲣϣⲁⲛⲟⲩⲁ ⲛⲁⲩ
46.7 ⲉⲣⲟϥ ϫⲉ ⲡⲱⲥ ⲉϣⲁϥⲱⲛϩ̅

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47.4
47.5 7- ⲁⲕⲥⲱⲧⲙ ⲉⲧⲃⲉ ⲧ
47.6 ⲡⲉⲣⲓⲟⲩⲥⲓⲁ ⲙⲡⲟⲩⲁ ⲡⲟⲩⲁ
47.7 ⲙⲙⲟⲟⲩ ϩⲛ̅ ⲟⲩⲧⲁϫⲣⲟ: ⲉⲧⲃⲉ
47.8 ⲡⲓϣⲙⲛ̅ⲧϭⲟⲙ ⲇⲉ ⲛⲁϩⲟⲣⲁⲧⲟⲛ
47.9 ⲙⲡⲛⲁ̅ ⲥⲱⲧⲙ̅: ϥϣⲟⲟⲡ ⲉⲟⲩⲁ
47.10 ⲡⲉ ⲛⲛⲁⲧⲛⲁⲩ ⲉⲣⲟϥ ⲉϥⲟ ⲛⲛⲁⲧ
47.11 ⲧⲁϩⲟϥ ⲛⲁⲩ ⲧⲏⲣⲟⲩ ⲉⲟⲩⲛ
47.12 ⲧⲁϥ ⲛⲛⲏ ⲧⲏⲣⲟⲩ ϩⲣⲁⲓ ⲛϩⲏⲧϥ
47.1 ⲉⲩϣⲟⲟⲡ ⲅⲁⲣ ⲧⲏⲣⲟⲩ ⲉⲧⲃⲏ
47.14 ⲏⲧϥ̅: ⲟⲩⲧⲉⲗⲓⲟⲛ ⲡⲉ ⲁⲩⲱ ⲉ
47.15 ⲛⲉⲁϥ ⲉⲧⲉⲗⲓⲟⲥ: ⲁⲩⲱ ⲉⲩⲙⲁ
47.16 ⲕⲁⲣⲓⲟⲥ ⲡⲉ: ⲉⲟⲩⲁ ⲡⲉ ⲛⲟⲩⲟ
47.17 ⲉⲓϣ ⲛⲓⲙ: ⲁⲩⲱ ⲉϥϣⲟⲟⲡ ⲛ
47.18 ϩⲏⲧⲟⲩ ⲧⲏⲣⲟⲩ: ⲉⲩⲁⲧϣⲁϫⲉ
47.19 ⲙⲙⲟϥ ⲡⲉ ⲛⲛⲁⲧt ⲣⲁⲛ ⲉⲣⲟϥ
47.20 ⲉⲟⲩⲁ ⲡⲉ ⲉϥϣⲟⲟⲡ ⲉⲃⲟⲗ ϩⲓ̅
47.21 ⲧⲟⲟⲧⲟⲩ ⲧⲏⲣⲟⲩ: ⲡⲏ ⲉⲧⲉ ⲉ
47.22 ϣⲱⲡⲉ ⲉⲣϣⲁⲛⲟⲩⲁ ⲣⲛⲟⲉⲓ ⲙ
47.2 ⲙⲟϥ ⲙⲉϥⲟⲩⲉϣ ⲗⲁⲁⲩ ⲉϥ
47.24 ϣⲟⲟⲡ ϩⲁⲧⲉϥⲉϩⲏ ⲛⲧⲉ ⲛⲏ
47.25 ⲉⲧⲉ ⲟⲩⲛⲧⲁⲩ ⲛⲛⲟⲩϩⲩⲡⲁⲣ
47.26 ⲭⲓⲥ: ⲛⲧⲟϥ ⲅⲁⲣ ⲡⲉ ⲧⲡⲏⲅⲏ
47.27 ⲛⲧⲁⲩⲧⲁⲩⲟⲟⲩ ⲧⲏⲣⲟⲩ ⲉⲃⲟⲗ
47.28 ⲛϩⲏⲧⲥ̅: ⲉⲩϣⲟⲣⲡ̅ ⲡⲉ ϩⲁⲑⲏ ⲛ
47.29 ⲧⲙⲛⲧ/̅ⲧⲉⲗⲓⲟⲥ ⲛⲉⲩϣⲟⲣⲡ̅ ⲡⲉ
47.0 ϩⲁⲑⲏ ⲙⲙⲛⲧ̅ⲛⲟⲩⲧⲉ ⲛⲓⲙ:
47.1 ⲁⲩⲱ ⲉⲩϣⲟⲣⲡ̅ ⲡⲉ ϩⲁⲑⲏ ⲙ
47. ⲙⲛⲧⲙⲁⲕⲁⲣⲓⲟⲥ ⲛⲓⲙ: ⲉϥ
47. ⲥⲁϩⲛⲉ ⲛⲥⲁ ϭⲟⲙ ⲛⲓⲙ: ⲁⲩⲱ
47.4 ⲟⲩⲟⲩⲥⲓⲁ ⲡⲉ ⲉⲩⲙⲛⲧ/̅ⲁⲧⲟⲩⲥⲓⲁ
47.5 ⲡⲉ ⲉⲩⲛⲟⲩⲧⲉ ⲡⲉ ⲉⲙⲛ̅ ⲙⲛ̅
47.6 ⲧⲛⲟⲩⲧⲉ ϩⲓ̅ϫⲱϥ: ⲡⲏ ⲉⲧⲉ:
47.7 ⲡⲓϩⲟⲩⲉ ⲟⲩⲱⲧⲃ̅ ⲛⲧⲉ ⲧⲉϥ
47.8 ⲙⲛⲧ/̅ⲛⲟϭ ⲙⲛ̅ tⲙⲛⲧ/̅ⲥⲁⲉⲓⲉ:

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48.5
48.6 ϭⲁⲙ: ⲟⲩⲁⲧϭⲁⲙ ⲁⲛ ⲧⲉ ⲛⲧⲁⲩ
48.7 ⲉϫⲓ ⲛⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛⲧⲉ ⲛⲁⲓ
48.8 ⲉϣⲱⲡⲉ ⲉⲩϣⲁⲛⲉⲓ ⲉⲩⲙⲁ:
48.9 ⲉⲡⲓⲇⲏ ⲟⲩⲙⲛⲧⲁⲧϭⲁⲙ ⲧⲉ ⲛ
48.10 ⲧⲉ ⲛⲓⲕⲁⲧⲁ ⲟⲩⲁ ⲉⲧⲁϩⲉ ⲡⲧⲏⲣϥ̅
48.11 ⲉⲧⲕⲏ ϩⲙ ⲡⲙⲁ ⲉⲧϫⲟⲥⲉ ⲉⲧⲉ
48.12 ⲗⲓⲟⲥ: ⲉϣⲁⲩϫⲓ ⲇⲉ ⲉⲃⲟⲗ ϩⲓ̅ⲧⲟ
48.1 ⲟⲧⲥ̅ ⲛⲟⲩϣⲟⲣⲡ̅ ⲛⲉⲛⲛⲟⲓⲁ:
48.14 ⲛⲑⲉ ⲙⲡϣⲱⲡⲉ ⲁⲛ: ⲁⲗⲗⲁ ⲣⲱ
48.15 ⲉϥt ⲙⲡϣⲱⲡⲉ ⲙⲛ̅ ⲡⲏ ⲉⲧ
48.16 ϩⲏⲡ ⲛⲧⲉ ⲑⲩⲡⲁⲣⲭⲓⲥ: ⲉϥⲥⲁϩ
48.17 ⲛⲉ ⲛⲥⲱϥ ⲛϩⲱⲃ ⲛⲓⲙ: ϫⲉ ⲡⲏ
48.18 ⲛⲧⲟϥ ⲉⲧⲉϥⲉϣⲱⲡⲉ ⲉϥϣⲁⲛ
48.19 ⲣⲛⲟⲉⲓ ⲙⲙⲟϥ: ⲡⲁⲓ ⲇⲉ ⲡⲉ ⲟⲩⲁ
48.20 ⲉϥⲕⲏ ⲉϩⲣⲁⲓ ⲛⲟⲩⲗⲁⲉⲓϭⲉ ⲛϣⲱ
48.21 ⲡⲉ ⲙⲛ̅ ⲟⲩⲡⲏⲅⲏ: ⲁⲩⲱ ⲟⲩϩⲩ
48.22 ⲗⲏ ⲛⲛⲁⲧϩⲩⲗⲏ ⲙⲛ̅ ⲟⲩⲏⲡⲉ
48.2 ⲛⲁⲧⲏⲡⲉ ⲙⲛ̅ ⲟⲩⲉⲓⲇⲟⲥ ⲛⲁⲧ
48.24 ⲉⲓⲇⲟⲥ: ⲙⲛ̅ ⲟⲩⲙⲟⲣϥⲏ ⲛⲁⲧ
48.25 ⲙⲟⲣϥⲏ: ⲙⲛ̅ ⲟⲩⲁⲧϭⲁⲙ ⲙⲛ̅
48.26 ⲟⲩϭⲁⲙ: ⲙⲛ ⲟⲩⲟⲩⲥⲓⲁ ⲛⲁⲧ
48.27 ⲟⲩⲥⲓⲁ ⲙⲛ̅ ⲟⲩ
48.28 [ 6- ⲟⲩⲉⲛⲉⲣⲅⲓⲁ
48.29 ⲛⲁⲧⲉⲛⲉⲣⲅⲓⲁ ⲁⲗⲗⲁ ⲉϥⲉ
48.0 ⲛⲟⲩⲣⲉϥⲥⲁϩⲛⲉ ⲛⲧⲉ ϩⲛ̅ⲥⲁϩ
48.1 ⲛⲉ ⲙⲛ ⲟⲩⲙⲛⲧⲛⲟⲩⲧⲉ ⲛⲧⲉ
48. ⲧⲙⲛ̅ⲧⲛⲟⲩⲧⲉ ⲁⲗⲗⲁ ⲉϣⲱ
48. ⲡⲉ ⲉⲩϣⲁⲛϫⲓ ⲉϣⲁⲩϫⲓ ⲉⲃⲟⲗ
48.4 ϩⲛ̅ ⲧϣⲟⲣⲡ̅ ⲙⲙⲛ̅ⲧⲱⲛϩ̅: ⲙⲛ̅
48.5 ⲟⲩⲉⲛⲉⲣⲅⲓⲁ ⲛⲁⲧⲡⲱⲣϫ̅:
48.6 ⲟⲩϩⲩⲡⲟⲥⲧⲁⲥⲓⲥ ⲛⲧⲉ ⲧϣⲟ
48.7 ⲣⲡ̅ ⲛⲧⲉ ⲡⲟⲩⲁ ⲉⲧϣⲟⲟⲡ
48.8 ⲟⲛⲧⲱⲥ: ⲟⲩⲙⲁϩⲥⲛ̅ⲧⲉ ⲇⲉ

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49.1 ⲛ=ⲉⲛⲉⲣⲅⲓⲁ ⲉ
49.2 [ⲇⲉ ⲡⲉ ⲡⲉ
49. [.ⲟⲩⲧ
49.4 [
49.5 [.ⲟⲩⲛⲧⲁϥ ⲛ
49.6 ⲟⲩⲙⲛⲧ/̅ⲙⲁⲕⲁⲣⲓⲟⲥ ⲙⲛ̅ ⲟⲩⲙⲛⲧ/̅
49.7 ⲁⲅⲁⲑⲟⲥ: ϫⲉ ⲉϣⲱⲡⲉ ⲉⲩϣⲁⲛ
49.8 ⲣⲛⲟⲉⲓ ⲙⲙⲟϥ ⲙⲡⲓⲣⲉϥϫⲓⲟⲟⲣ
49.9 ⲛⲧⲙⲛ̅ⲧⲁⲧⲛ̅ⲁⲣⲏϫⲥ̅ ⲛⲧⲉ ⲡⲁ
49.10 ϩⲟⲣⲁⲧⲟⲛ ⲙⲡⲛⲁ̅ ⲉⲧⲕⲏ ⲛϩⲣⲁⲓ
49.11 ⲛϩⲏⲧϥ̅ ⲉⲥⲕⲱⲧⲉ ⲙⲙⲟϥ ⲉⲣⲟϥ
49.12 ϩⲓ̅ⲛⲁ ϫⲉ ⲉⲥⲉⲉⲓⲙⲉ ϫⲉ ⲟⲩ ⲡⲉ
49.1 ⲡⲏ ⲉⲧⲛϩⲣⲁⲓ ⲛϩⲏⲧϥ̅: ⲁⲩⲱ ϫⲉ
49.14 ⲉϥϣⲟⲟⲡ ⲛⲁϣ ⲛϩⲉ: ⲁⲩⲱ ⲛⲉ
49.15 ⲣⲉⲡⲁⲓ ϣⲱⲡⲉ ⲛⲟⲩⲟⲩϫⲁⲓ ⲛ
49.16 ⲟⲩⲟⲛ ⲛⲓⲙ: ⲉϥϣⲟⲟⲡ ⲛⲟⲩ
49.17 ⲗⲁⲉⲓϭⲉ ⲛⲛⲓⲟⲛⲧⲱⲥ ⲉⲧϣⲟ
49.18 ⲟⲡ: ⲉⲃⲟⲗ ⲅⲁⲣ ϩⲓ̅ⲧⲙ̅ ⲡⲁⲓ ⲁⲥϭⲱ
49.19 ϣⲧ/̅ ⲉⲃⲟⲗ ⲛϭⲓ ⲧⲉϥⲅⲛⲱⲥⲓⲥ:
49.20 ϫⲉ ⲛⲧⲟϥ ⲉⲧⲥⲟⲟⲩⲛ ϫⲉ ⲟⲩ
49.21 ⲡⲉ: ⲉⲙⲡⲉⲛⲁⲓ ⲇⲉ ⲛ ⲗⲁⲁⲩ ⲉⲃⲟⲗ
49.22 ⲛⲥⲁⲛⲃⲟⲗ ⲛⲛⲉⲩⲉⲣⲏⲩ: ⲟⲩⲧⲉ
49.2 ⲟⲩϭⲁⲙ: ⲟⲩⲧⲉ ⲟⲩⲧⲁⲭⲓⲥ: ⲟⲩ
49.24 ⲧⲉ ⲟⲩⲉⲁⲩ: ⲟⲩⲧⲉ ⲟⲩⲉⲱⲛ:
49.25 ⲛⲧⲟⲟⲩ ⲅⲁⲣ ⲧⲏⲣⲟⲩ ϩⲉⲛϣⲁ
49.26 ⲉⲛⲉϩ ⲛⲉ: ⲧⲙⲛ̅ⲧⲱⲛϩ̅ ⲙⲛ̅
49.27 ⲧⲙⲛⲧ/̅ⲉⲓⲙⲉ: ⲙⲛ̅ ⲡⲉⲧϣⲟ
49.28 ⲟⲡ ⲛⲧⲟϥ ⲡⲉ: ⲧⲟⲧⲉ ⲅⲁⲣ ⲡⲏ
49.29 ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ ⲟⲩⲛⲧⲁϥ ⲛⲧⲉϥ
49.0 ⲙⲛ̅ⲧⲱⲛϩ̅ ⲉϥⲙⲏⲛ: ⲙⲛ̅ ⲧⲛⲟ
49.1 ⲏⲧⲏⲥ ⲁⲩⲱ ⲡⲱⲛϩ̅: ⲉⲟⲩⲛ
49. ⲧⲉ ⲧⲙⲛⲧ/̅ⲱⲛϩ̅ ⲟⲩⲛⲧⲉⲥ ⲛ
49. ⲧⲙⲛⲧ/̅ⲁⲧⲟⲩⲥⲓⲁ ⲙⲛ̅ ⲧⲙⲛⲧ/̅
49.4 ⲉⲓⲙⲉ: tⲛⲟⲏⲧⲏⲥ ⲉⲩⲛ
49.5 ⲧⲁⲥ ⲙⲡⲱⲛϩ̅ ⲙⲛ̅ ⲡⲉⲧϣⲟ
49.6 ⲟⲡ: ⲁⲩⲱ ⲡⲓϣⲟⲙⲧ/̅ ⲟⲩⲁ
49.7 ⲛⲉ: ⲉⲩⲉ ⲛϣⲟⲙⲧ/̅ ⲕⲁⲧⲁ
49.8 ⲡⲟⲩⲁ ⲡⲟⲩⲁ: ⲁⲛⲟⲕ ⲇⲉ ⲛ
49.9 ⲧⲁⲣⲓⲥⲱⲧⲙ̅ ⲉⲛⲁⲓ ⲡⲁϣⲏⲣⲉ

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50.1 ⲙⲉⲥⲥⲟⲥ ⲁⲉⲓⲣϩⲟⲧⲉ ⲁⲩⲱ
50.2 ⲁⲉⲓⲕⲟⲧ/ⲧ/̅ ⲉⲡⲓⲟⲩⲁⲧⲟ: ⲉ
50. [ 10- ⲙⲉⲉⲩⲉ
50.4 [
50.5 [
50.6 [tϭⲟⲙ ⲉⲛⲏ ⲉⲧϭⲙ̅ϭⲟⲙ ⲛⲉⲓⲙⲉ
50.7 ⲉⲛⲁⲓ ⲉⲃⲟⲗ ϩⲓ̅ⲧⲛ ⲟⲩⲱⲛϩ̅ ⲉ-
50.8 ⲃⲟⲗ ⲉⲛⲉⲁϥ ⲛϩⲟⲩⲟ: ⲁⲛⲟⲕ ⲇⲉ
50.9 ⲁⲉⲓϭⲙ̅ϭⲟⲙ ⲉⲩⲛ ⲟⲩⲥⲁⲣⲭ̅ ⲧⲟ
50.10 ϩⲓ̅ⲱⲱⲧ ⲁⲉⲓⲥⲱⲧⲙ̅ ⲉⲛⲁⲓ ⲉⲃⲟⲗ
50.11 ⲛⲧⲟⲟⲧⲕ ⲁⲩⲱ ⲉⲧⲃⲉ tⲥⲃⲱ
50.12 ⲉⲧⲛ̅ϩⲏⲧⲟⲩ: ⲉⲁⲡⲓⲙⲉⲉⲩⲉ
50.1 ⲉⲧⲛ̅ϩⲏⲧ ⲁϥⲡⲱⲣϫ̅ ⲛⲛⲏ ⲉⲧ
50.14 ϫⲟⲥⲉ ⲉⲡϣⲓ ⲙⲛ̅ ⲛⲓⲁⲧⲥⲟⲩⲱ
50.15 ⲛⲟⲩ: ⲉⲧⲃⲉ ⲡⲁⲓ tⲣϩⲟⲧⲉ ⲙⲏ
50.16 ⲡⲱⲥ ⲁⲧⲁⲥⲃⲱ ⲁⲥⲉⲓⲣⲉ ⲛⲟⲩ
50.17 ⲗⲁⲁⲩ ⲡⲁⲣⲁ ⲡⲉⲧⲉϣϣⲉ: ⲁⲩⲱ
50.18 ⲧⲟⲧⲉ ⲡⲉϫⲁⲥ ⲛⲁⲓ ⲟⲛ ϫⲉⲡⲁ
50.19 ϣⲏⲣⲉ ⲙⲉⲥⲥⲟⲥ ⲛϭⲓ ⲧⲁⲛⲓⲉ
50.20 ⲟⲟⲩ ⲧⲏⲣⲟⲩ ⲓⲟⲩⲏⲗ̅: ⲁⲥϭⲱⲗⲡ̅
50.21 ⲛⲁⲓ ⲉⲃⲟⲗ: ⲁⲩⲱ ⲡⲉϫⲁⲥ ϫⲉ ⲙⲉ
50.22 ⲣⲉϣⲟⲩⲟⲛ ⲛⲓⲙ ⲥⲱⲧⲙ̅ ⲉⲛⲁⲓ
50.2 ⲉⲃⲟⲗ ⲉⲛⲓⲛⲟϭ ⲛϭⲟⲙ ⲟⲩⲁⲁⲩ
50.24 ⲱ ⲡⲁⲗⲗⲟⲅⲉⲛⲏⲥ ⲁⲩt ϩⲓ̅ⲱ
50.25 ⲱⲕ ⲛⲟⲩⲛⲟϭ ⲛϭⲟⲙ: ⲧⲏ ⲉ
50.26 ⲧⲁϥⲧⲁⲁⲥ ϩⲓ̅ⲱⲱⲕ ⲛϭⲓ ⲡⲓⲱⲧ
50.27 ⲛⲧⲉ ⲡⲧⲏⲣϥ̅ ⲡⲓϣⲁ ⲉⲛⲉϩ ϩⲁ
50.28 ⲑⲏ ⲉⲙⲡⲁⲧⲉⲕⲉⲓ̅ ⲉⲡⲓⲙⲁ: ϩⲓ̅
50.29 ⲛⲁ ⲛⲏ ⲉⲧⲙⲟⲕϩ̅ ⲙⲡⲟⲣϫⲟⲩ
50.0 ϫⲉ ⲉⲕⲉⲡⲟⲣϫⲟⲩ: ⲁⲩⲱ ⲛⲏ
50.1 ⲉⲧⲉ ⲛⲛⲁⲧⲥⲟⲩⲱⲛⲟⲩ ⲙ
50. ⲡⲓⲟⲩⲁⲧⲟ ϫⲉ ⲉⲕⲉⲉⲓⲙⲉ ⲉ
50. ⲣⲟⲟⲩ: ⲁⲩⲱ ⲛⲅ̅ⲛⲟⲩϩⲙ̅ ⲉ
50.4 ϩⲣⲁⲓ ⲉⲡⲉⲧⲉ ⲡⲱⲕ: ⲡⲏ ⲉ
50.5 ⲧⲁϥⲣϣⲟⲣⲡ̅ ⲛⲛⲟⲩϩⲙ̅ ⲙⲛ̅
50.6 ⲡⲏ ⲉⲧⲉ ⲙⲁϥⲣⲝⲣⲓⲁ ⲛⲛⲁϩⲙⲉϥ

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51.5
51.6 ϩⲏ.ⲛⲁⲕ ⲟⲩ
51.7 ⲉⲓⲇⲟⲥ ⲙⲛ ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲙ
51.8 ⲡⲓϣⲟⲙⲧ/̅ ⲛϭⲟⲙ ⲛⲛⲁⲧⲛⲁⲩ
51.9 ⲉⲣⲟϥ ⲙⲡⲛⲁ̅ ⲉⲥⲕⲏ ⲛⲥⲁⲃⲟⲗ ⲙ
51.10 ⲙⲟϥ ⲛϭⲓ ⲟⲩⲅⲛⲱⲥⲓⲥ ⲛ̅ⲁⲧⲡⲱ
51.11 ϣⲉ ⲛⲁⲧⲥⲱⲙⲁ ⲛϣⲁ ⲉⲛⲉϩ
51.12 ⲕⲁⲧⲁ ⲑⲉ ⲉⲧϩⲛ̅ ⲛⲓⲉⲱⲛ ⲧⲏⲣⲟⲩ
51.1 ⲉϥϣⲟⲟⲡ ⲛϭⲓ ⲡⲓⲉⲱⲛ ⲛⲃⲁⲣⲃⲏ
51.14 ⲗⲱ: ⲉⲩⲛⲧⲁϥ ⲟⲛ ⲛⲛⲓⲧⲩⲡⲟⲥ
51.15 ⲙⲛ̅ ⲛⲓⲉⲓⲇⲟⲥ ⲛⲧⲉ ⲛⲓⲟⲛⲧⲱⲥ
51.16 ⲉⲧϣⲟⲟⲡ: tϩⲓ̅ⲕⲱⲛ ⲛⲧⲉ
51.17 ⲡⲓⲕⲁⲗⲩⲡⲧⲟⲥ: ⲉⲩⲛⲧⲁϥ ⲇⲉ
51.18 ⲙⲡⲓϣⲁϫⲉ ⲛⲛⲟⲉⲣⲟⲛ ⲛⲧⲉ
51.19 ⲛⲁⲓ ⲉϥⲧⲱⲛ ϩⲁ ⲡⲓⲡⲣⲱⲧⲟϥⲁ
51.20 ⲛⲏⲥ ⲛϩⲟⲟⲩⲧ ⲛⲛⲟⲩⲥ ⲕⲁⲧⲁ
51.21 ⲟⲩϩⲓ̅ⲕⲱⲛ: ⲉϥⲣⲉⲛⲉⲣⲅⲓ ⲇⲉ
51.22 ϩⲛ̅ ⲛⲓⲕⲁⲧⲁ ⲟⲩⲁ: ⲉⲓⲧⲉ ϩⲛ̅ ⲟⲩ
51.2 ⲧⲉⲝⲛⲏ: ⲉⲓⲧⲉ ϩⲛ̅ ⲟⲩⲉⲡⲓⲥⲧⲏ
51.24 ⲙⲏ: ⲉⲓⲧⲉ ϩⲛ̅ ⲟⲩϥⲩⲥⲓⲥ ⲙ
51.25 ⲙⲉⲣⲓⲕⲟⲛ: ⲉⲩⲛⲧⲁϥ ⲙⲡⲓ
51.26 ⲁⲩⲧⲟⲅⲉⲛⲏⲥ ⲛⲛⲟⲩⲧⲉ ⲕⲁ
51.27 ⲧⲁ ⲟⲩϩⲓ̅ⲕⲱⲛ: ⲉϥⲉⲓⲙⲉ ⲇⲉ
51.28 ⲉⲡⲟⲩⲁ ⲡⲟⲩⲁ ⲛⲧⲉ ⲛⲁⲓ: ⲉϥ
51.29 ⲣⲉⲛⲉⲣⲅⲉⲓ ⲕⲁⲧⲁ ⲙⲉⲣⲟⲥ ⲁⲩⲱ
51.0 ⲕⲁⲧⲁ ⲟⲩⲁ ⲉϥⲟⲩⲏϩ ⲉϥⲧⲁϩⲟ
51.1 ⲛⲛⲓⲛⲟⲃⲉ ⲉⲣⲁⲧⲟⲩ ⲛⲓⲉⲃⲟⲗ
51. ϩⲛ̅ tϥⲩⲥⲓⲥ: ⲟⲩⲛⲧⲁϥ ⲙ
51. ⲡⲓϣⲟⲙⲧ/̅ ⲛϩⲟⲟⲩⲧ ⲛⲛⲟⲩ
51.4 ⲧⲉ ⲉⲩⲟⲩϫⲁⲓ ⲛⲧⲉⲩ ⲧⲏ
51.5 ⲣⲟⲩ ⲙⲛ̅ ⲡⲓⲁϩⲟⲣⲁⲧⲟⲛ ⲙⲡⲛⲁ̅
51.6 ⲟⲩϣⲁϫⲉ ⲡⲉ ⲉⲃⲟⲗ ϩⲛ̅ ⲟⲩϣⲟ
51.7 ϫⲛⲉ ⲛⲧⲟϥ ⲡⲉ ⲡⲓⲁⲗⲟⲩ ⲛⲧⲉⲗⲓⲟⲥ
51.8 ⲁⲩⲱ ⲧⲉⲓϩⲩⲡⲟⲥⲧⲁⲥⲓⲥ ⲟⲩⲁ

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52.5
52.6 10- ⲁⲥ
52.7 ⲣϭⲁⲃϩⲏⲧ ⲛ-ϭⲓ ⲧⲁⲯⲩⲝⲏ: ⲁⲩⲱ
52.8 ⲁⲉⲓⲣ ⲉⲃⲟⲗ ⲁⲉⲓϣⲧⲟⲣⲧⲣ̅ ⲉⲙⲁ
52.9 ⲧⲉ: ⲁⲩⲱ ⲁⲉⲓⲕⲟⲧⲧ ⲉⲣⲟⲉⲓ
52.10 ⲟⲩⲁⲁⲧ ⲁⲉⲓⲛⲁⲩ ⲉⲡⲓⲟⲩⲟ
52.11 ⲉⲓⲛ ⲉⲧⲕⲱⲧⲉ ⲉⲣⲟⲉⲓ ⲙⲛ̅ ⲡⲓ
52.12 ⲁⲅⲁⲑⲟⲛ ⲉⲧⲛ̅ϩⲏⲧ ⲁⲉⲓⲣⲛⲟⲩ
52.1 ⲧⲉ: ⲁⲩⲱ ⲁⲥϫⲱϩ ⲉⲣⲟⲓ ⲟⲛ ⲛϭⲓ
52.14 ⲧⲁⲛⲓⲉⲟⲟⲩ ⲧⲏⲣⲟⲩ ⲓⲟⲩⲏⲗ̅
52.15 ⲁⲥt ϭⲟⲙ ⲛⲁⲓ: ⲡⲉϫⲁⲥ ϫⲉ ⲉ
52.16 ⲡⲓⲇⲏ ⲁⲧⲉⲕⲥⲃⲱ ⲁⲥⲣⲧⲉⲗⲓⲟⲥ
52.17 ⲙⲛ̅ ⲡⲓⲁⲅⲁⲑⲟⲛ ⲉⲧⲛ̅ϩⲏⲧⲕ̅
52.18 ⲁⲕⲉⲓⲙⲉ ⲉⲣⲟϥ: ⲥⲱⲧⲙ̅ ⲉⲧⲃⲉ
52.19 ⲡⲓϣⲙⲛ̅ⲧϭⲟⲙ: ⲛⲏ ⲉⲧⲉ ⲕⲛⲁ
52.20 ϩⲁⲣⲉϩ ⲉⲣⲟⲟⲩ ϩⲛ̅ ⲟⲩⲛⲟϭ ⲛ
52.21 ⲥⲓⲅⲏ ⲙⲛ̅ ⲟⲩⲛⲟϭ ⲙⲙⲩⲥⲧⲏⲣⲓ
52.22 ⲟⲛ ϫⲉ ⲛⲁⲓ ⲙⲉⲩϫⲟⲟⲩ ⲛⲟⲩ
52.2 ⲟⲛ ⲛⲓⲙ ⲉⲃⲟⲗ ⲉⲛⲏ ⲉⲧⲙ̅ⲡϣⲁ
52.24 ⲛⲏ ⲉⲧⲉ ⲟⲩⲛϭⲟⲙ ⲙⲙⲟⲟⲩ
52.25 ⲉⲥⲱⲧⲙ̅: ⲟⲩⲧⲉ ⲙⲡⲉⲧⲉϣ
52.26 ϣⲉ ⲁⲛ ⲡⲉ ⲉϫⲟⲟⲩ ⲉϩⲣⲁⲓ ⲉⲩ
52.27 ⲅⲉⲛⲉⲁ ⲛⲛⲁⲧⲥⲃⲱ ⲉⲧⲃⲉ ⲡⲓ
52.28 ⲧⲏⲣϥ̅ ⲉⲧϫⲟⲥⲉ ⲉⲧⲉⲗⲓⲟⲥ:
52.29 ⲟⲩⲛⲧⲁⲕ ⲇⲉ ⲙⲙⲁⲩ ⲛⲛⲁⲓ ⲉⲧⲃⲉ
52.0 ⲡⲓϣⲟⲙⲧ/̅ ⲛϭⲟⲙ: ⲡⲏ ⲉⲧϣⲟ
52.1 ⲟⲡ ϩⲛ̅ ⲟⲩⲙⲛⲧ/̅ⲙⲁⲕⲁⲣⲓⲟⲥ
52. ⲙⲛ̅ ⲟⲩⲙⲛⲧ/̅ⲁⲅⲁⲑⲟⲥ: ⲡⲏ
52. ⲉⲧⲉ ⲛⲗⲟⲉⲓϭⲉ ⲉⲛⲁⲓ ⲧⲏⲣⲟⲩ:
52.4 ⲉⲥϣⲟⲟⲡ ϩⲣⲁⲓ ⲛϩⲏⲧϥ̅ ⲛϭⲓ
52.5 ⲟⲩⲙⲛ̅ⲧⲛⲟϭ ⲉⲛⲁϣⲱⲥ
52.6 ⲉϥϣⲟⲟⲡ ⲉⲟⲩⲁ ⲡⲉ ϩⲛ̅ ⲟⲩ

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5.4
5.5 ϣⲟ
5.6 ⲛⲧⲉ tϣ[ⲟⲣⲡ̅ ⲛⲉⲛⲛⲟⲓⲁ ⲡⲏ ⲉ
5.7 ⲑⲉ ⲁⲛ ⲉⲃⲟⲗ ϩⲛ̅ ⲛⲏ ⲉⲧϣⲟⲟⲡ
5.8 ϩⲣⲁⲓ ϩⲛ̅ ⲟⲩⲧⲁϩⲟ ⲙⲛ̅ ⲟⲩⲅⲛⲱ
5.9 ⲥⲓⲥ ⲙⲛ̅ ⲟⲩⲉⲡⲓⲥⲧⲏⲙⲏ ⲁⲩⲱ
5.10 ⲁϥⲕⲓⲙ ϩⲛ̅ ⲟⲩⲙⲛⲧ/̅ⲁⲧⲕⲓⲙ
5.11 ⲛϭⲓ ⲡⲏ ⲉⲧⲙ̅ⲙⲁⲩ ϩⲣⲁⲓ ϩⲙ̅ ⲡⲉⲧ
5.12 ⲣϩⲙ̅ⲙⲉ: ϩⲓ̅ⲛⲁ ϫⲉ ⲛⲉϥⲱⲙⲉⲥ
5.1 ⲉϩⲟⲩⲛ ⲉⲡⲓⲁⲧⲛ̅ⲁⲣⲏϫϥ̅ ⲉⲃⲟⲗ
5.14 ϩⲓ̅ⲧⲟⲟⲧⲥ̅ ⲛⲕⲉⲉⲛⲉⲣⲅⲓⲁ ⲛⲧⲉ
5.15 tⲙⲛⲧ/̅ⲉⲓⲙⲉ: ⲁⲩⲱ ⲁϥⲃⲱⲕ
5.16 ⲉϩⲟⲩⲛ ⲉⲣⲟϥ ⲟⲩⲁⲁϥ: ⲁϥⲟⲩ
5.17 ⲱⲛϩ̅ ⲉⲃⲟⲗ ⲉϥⲉ ⲛt ⲧⲟϣ ⲛⲓⲙ:
5.18 ⲡⲓⲧⲏⲣϥ̅ ⲉⲧϫⲟⲥⲉ ⲉⲧⲉⲗⲓⲟⲥ:
5.19 ⲉϥⲉ ⲛϣⲟⲣⲡ̅ ⲙⲉⲛ ⲉtⲅⲛⲱ
5.20 ⲥⲓⲥ ⲛtϩⲉ ⲉⲃⲟⲗ ϩⲓ̅ⲧⲟⲟⲧ ⲁⲛ
5.21 ⲉⲡⲓⲇⲏ ⲙⲙⲛ̅ϭⲟⲙ ⲉⲡⲓⲧⲉϩⲟ
5.22 ⲛⲧⲉⲗⲓⲟⲥ ⲉⲩⲉⲓⲙⲉ ⲉⲣⲟϥ ⲛ
5.2 tϩⲉ ⲇⲉ ⲡⲁⲓ: ⲉⲧⲃⲉ ⲡⲓⲙⲉϩ
5.24 ϣⲟⲙⲧ/̅ ⲛⲕⲁⲣⲱϥ ⲛⲧⲉ tⲙⲛⲧ/̅
5.25 ⲉⲓⲙⲉ: ⲙⲛ̅ tⲙⲉϩⲥⲛ̅ⲧⲉ ⲛⲉ
5.26 ⲛⲉⲣⲅⲓⲁ ⲛⲁⲧⲡⲱⲣϫ̅ ⲉⲧⲁⲥⲟⲩ
5.27 ⲱⲛϩ̅ ⲉⲃⲟⲗ ϩⲛ̅ tϣⲟⲣⲡ̅ ⲛⲉⲛ
5.28 ⲛⲟⲓⲁ ⲉⲧⲉ ⲡⲓⲉⲱⲛ ⲡⲉ ⲛⲃⲁⲣ
5.29 ⲃⲏⲗⲱ: ⲙⲛ̅ ⲡⲓⲁⲧⲡⲱϣ ⲛ
5.0 ⲛⲓⲛⲉ ⲙⲡⲱϣ: ⲙⲛ̅ ⲡⲓϣⲙⲛⲧ/̅
5.1 ϭⲟⲙ: ⲙⲛ̅ tϩⲩⲡⲁⲣⲭⲓⲥ ⲛⲛⲁ
5. ⲧⲟⲩⲥⲓⲁ: ⲁⲩⲱ tϭⲟⲙ: ⲁⲥⲟⲩ
5. ⲱⲛϩ̅ ⲉⲃⲟⲗ) ⲉⲃⲟⲗ ϩⲓ̅ⲧⲛ̅ ⲟⲩⲉ
5.4 ⲛⲉⲣⲅⲓⲁ ⲉⲥϩⲟⲣⲕ̅ ⲙⲙⲟⲥ
5.5 ⲁⲩⲱ ⲉⲥⲕⲱ ⲛⲣⲱⲥ ⲉⲁⲥt
5.6 ⲛⲟⲩϩⲣⲟⲟⲩ ⲛtϩⲉ ϫⲉ ⲍⲍⲁ
5.7 ⲍⲍⲁ ⲍⲍⲁ: ⲛⲧⲉⲣⲉⲥⲥⲱⲧⲙ̅
5.8 ⲇⲉ ⲉtϭⲟⲙ: ⲁⲩⲱ ⲁⲥⲙⲟⲩϩ

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54.4
54.5 15- .ⲛⲉ
54.6 1- ⲇⲉ ⲛⲧⲕ̅
54.7 11- ⲩⲥ̅: ⲥⲟⲗⲙⲓⲥ:
54.8 8- ⲕⲁⲧⲁ tⲙⲛⲧ/̅ⲱⲛϩ̅
54.9 ⲉⲧⲛⲧⲁⲕ ⲙⲛ̅ tϣⲟⲣⲡ̅ ⲛⲉⲛⲉⲣ
54.10 ⲅⲓⲁ ⲧⲏ ⲉⲧⲉ ⲉⲃⲟⲗ ⲙⲙⲟⲥ ⲧⲉ
54.11 tⲙⲛⲧ/̅ⲛⲟⲩⲧⲉ: ⲛⲧⲕ̅ ⲟⲩⲛⲟϭ
54.12 ⲁⲣⲙⲏⲇⲱⲛ: ⲛⲧⲕ̅ ⲟⲩⲧⲉⲗⲓⲟⲥ
54.1 ⲉⲡⲓϥⲁⲛⲉⲩ: ⲕⲁⲧⲁ ⲇⲉ tⲉⲛⲉⲣ
54.14 ⲅⲓⲁ ⲇⲉ ⲉⲧⲛ̅ⲧⲁⲕ: tϭⲟⲙ ⲙⲙⲉϩ
54.15 ⲥⲛ̅ⲧⲉ ⲙⲛ̅ tⲙⲛⲧ/̅ⲉⲓⲙⲉ: ⲧⲏ ⲉ
54.16 ⲧⲉ ⲉⲃⲟⲗ ⲙⲙⲟⲥ ⲧⲉ tⲙⲛⲧ/̅ⲙⲁ
54.17 ⲕⲁⲣⲓⲟⲥ: ⲁⲩⲧⲟⲏⲣ̅: ⲃⲏⲣⲓⲑⲉⲩ̅:
54.18 ⲏⲣⲓⲅⲉⲛⲁⲱⲣ̅: ⲱⲣⲓⲙⲉⲛⲓⲉ̅: ⲁⲣⲁ̅
54.19 ⲙⲉⲛ̅: ⲁⲗϥⲗⲉⲅⲉⲥ̅: ⲏⲗⲏⲗⲓⲟⲩϥⲉⲩ̅:
54.20 [ⲗⲁⲗⲁⲙⲉⲩ̅: ⲓⲉⲑⲉⲩ̅: ⲛⲟⲏⲑⲉⲩ:
54.21 ⲛⲧⲕ̅ ⲟⲩⲛⲟϭ ⲡⲏ ⲉⲧⲉⲓⲙⲉ ⲉⲣⲟⲕ
54.22 ϥⲓⲙⲉ ⲉⲡⲧⲏⲣϥ̅: ⲛⲧⲕ̅ ⲟⲩⲁ ⲛ
54.2 ⲧⲕ̅ ⲟⲩⲁ ⲡⲏ ⲉⲧⲛⲁⲛⲟⲩϥ ⲁϥⲣⲏ̅
54.24 ⲇⲱⲛ: ⲛⲧⲟⲕ ⲡⲉ ⲡⲉⲱⲛ ⲛⲧⲉ
54.25 ⲛⲉⲱⲛ ⲡⲏ ⲉⲧϣⲟⲟⲡ ⲛⲟⲩⲟ
54.26 ⲉⲓϣ ⲛⲓⲙ: ⲧⲟⲧⲉ ⲁⲥⲥⲙⲟⲩ ⲉ
54.27 ⲡⲓⲟⲩⲁ ⲧⲏⲣϥ̅ ⲉⲥϫⲱ ⲙⲙⲟⲥ
54.28 ϫⲉ ⲗⲁⲗⲁⲙⲉⲩ̅: ⲛⲟⲏⲑⲉⲩ̅: ⲥⲏ̅
54.29 ⲛⲁⲱ̅ⲛ: ⲁⲥⲓⲛⲉ̅ⲩⲣⲓϥⲁⲛⲓⲉ̅
54.0 ⲙⲉⲗⲗⲉϥⲁⲛⲉⲩ̅: ⲉⲗⲉⲙⲁⲱⲛⲓ̅
54.1 ⲥⲙⲟⲩⲛ̅: ⲟⲡⲧⲁⲱⲛ̅: ⲡⲏ ⲉⲧ
54. ϣⲟⲟⲡ: ⲛⲧⲟⲕ ⲡⲉ ⲡⲉⲧϣⲟ
54. ⲟⲡ ⲡⲓⲉⲱⲛ ⲛⲧⲉ ⲛⲉⲱⲛ: ⲡⲓ
54.4 ⲁⲧϫⲡⲟ ⲉⲧϫⲟⲥⲉ ⲉⲛⲓⲁⲧϫⲡⲟ
54.5 ⲓⲁⲧⲟⲙⲉⲛⲉ̅: ⲛⲧⲟⲕ ⲟⲩⲁⲁⲕ
54.6 ⲉⲧⲁⲩϫⲡⲟ ⲛⲁⲕ ⲛⲛⲓⲁⲧⲙⲓ
54.7 ⲥⲉ ⲧⲏⲣⲟⲩ: ⲡⲓⲁⲧtⲣⲁⲛ ⲉ

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55.1 ⲣⲟϥ
55.9
55.10 [ 12- .
55.11 [ 6- ⲙⲛⲧ/̅ⲉⲓⲙⲉ ⲁ
55.12 ⲛⲟⲕ ⲇⲉ ⲛⲧⲁⲣⲓⲥⲱⲧⲙ̅ ⲉⲛⲁⲓ ⲁⲉⲓ
55.1 ⲛⲁⲩ ⲉⲛⲉⲟⲟⲩ ⲛⲛⲓⲕⲁⲧⲁ ⲟⲩⲁ
55.14 ⲛⲧⲉⲗⲓⲟⲥ ⲁⲩⲱ ⲛⲓⲡⲁⲛⲧⲉⲗⲓⲟⲥ
55.15 ⲛⲏ ⲉⲧϣⲟⲟⲡ ϩⲓ̅ⲟⲩⲙⲁ: ⲙⲛ̅ ⲛⲓ
55.16 ⲡⲁⲛⲧⲉⲗⲓⲟⲥ ⲉⲧϩⲁⲑⲏ ⲛⲛⲓⲧⲉ
55.17 ⲗⲓⲟⲥ: ⲡⲁⲗⲕⲓⲛ ⲟⲛ ⲡⲉϫⲁⲥ ⲛⲁⲓ
55.18 ⲛϭⲓ ⲧⲁⲛⲛⲟϭ ⲛⲉⲟⲟⲩ ⲓⲟⲩⲏⲗ̅:
55.19 ϫⲉ ⲡⲁⲗⲗⲟⲅⲉⲛⲏⲥ ϩⲛ̅ ⲟⲩⲉⲓ
55.20 ⲙⲉ ⲛⲁⲧ ⲉⲓⲙⲉ ⲉⲕⲉⲓⲙⲉ: ϫⲉ ⲡⲓ
55.21 ϣⲟⲙⲧ ⲛϭⲟⲙ ϥϣⲟⲟⲡ ϩⲁ
55.22 ⲑⲏ ⲛⲛⲓⲉⲟⲟⲩ ⲛⲥⲉϣⲟⲟⲡ ⲁⲛ
55.2 ⲙⲛ̅ ⲛⲉⲧϣⲟⲟⲡ ⲛⲥⲉϣⲟⲟⲡ
55.24 ⲁⲛ ϩⲓ̅ ⲟⲩⲙⲁ ⲙⲛ̅ ⲛⲏ ⲉⲧϣⲟⲟⲡ
55.25 ⲟⲩⲧⲉ ⲛⲏ ⲉⲧϣⲟⲟⲡ ⲟⲛⲧⲱⲥ
55.26 ⲁⲗⲗⲁ ⲛⲁⲓ ⲧⲏⲣⲟⲩ ⲉⲩϣⲟⲟⲡ
55.27 ⲛⲟⲩⲙⲛⲧ/̅ⲛⲟⲩⲧⲉ ⲙⲛ̅ ⲟⲩⲙⲛⲧ/̅
55.28 ⲙⲁⲕⲁⲣⲓⲟⲥ ⲙⲛ̅ ⲟⲩϩⲩⲡⲁⲣⲭⲓⲥ:
55.29 ⲁⲩⲱ ⲛⲟⲩⲙⲛⲧ/̅ⲁⲧⲟⲩⲥⲓⲁ ⲙⲛ̅
55.0 ⲟⲩϩⲩⲡⲁⲣⲭⲓⲥ ⲛⲁⲧϣⲱⲡⲉ:
55.1 ⲁⲩⲱ ⲧⲟⲧⲉ ⲁⲉⲓⲧⲱⲃϩ̅ ϫⲉ ⲉⲣⲉ
55. ⲡⲟⲩⲱⲛϩ̅ ⲉⲃⲟⲗ ϣⲱⲡⲉ ⲛⲁⲓ
55. ⲁⲩⲱ ⲧⲟⲧⲉ ⲡⲉϫⲁⲥ ⲛⲁⲓ ⲛϭⲓ
55.4 ⲧⲁⲛⲓⲉⲟⲟⲩ ⲧⲏⲣⲟⲩ ⲓⲟⲩⲏⲗ̅
55.5 ϫⲉ ⲱ= ⲡⲁⲗⲗⲟⲅⲉⲛⲏⲥ ⲙⲉⲛ
55.6 ⲧⲟⲓ ⲡⲓϣⲙⲛ̅ⲧϩⲟⲟⲩⲧ ⲉⲩ
55.7 ⲗⲁⲁⲩ ⲡⲉ ⲛⲥⲁ ⲟⲩⲟⲩⲥⲓⲁ:
55.8 ⲉⲛⲉⲩⲁⲧⲟⲩⲥⲓⲁ ⲇⲉ ⲡⲉ ⲡⲓ

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56.7
56.8 ⲉ
56.9 ⲃⲟⲗ
56.10 ⲛⲏ ⲉⲧϣⲟ[ⲟⲡ ϩⲛ̅ ⲟⲩⲥⲩⲥⲧⲁ
56.11 ⲥⲓⲥ ⲙⲛ̅ tⲅⲉⲛⲉⲁ ⲛⲧⲉ ⲛⲏ
56.12 ⲉⲧϣⲟⲟⲡ ⲟⲛⲧⲱⲥ: ⲉⲩϣⲟ
56.1 ⲟⲡ ⲛϭⲓ ⲛⲓⲁⲩⲧⲟⲅⲉⲛⲏⲥ ⲉ
56.14 ϩⲣⲁⲓ ⲉⲡⲓϣⲙⲛⲧ/̅ϩⲟⲟⲩⲧ: ⲉ
56.15 ϣⲱⲡⲉ ⲉⲕϣⲁⲛϣⲓⲛⲉ ϩⲛ̅ ⲟⲩ
56.16 ϣⲓⲛⲉ ⲉϥϫⲏⲕ ⲉⲃⲟⲗ: ⲧⲟⲧⲉ
56.17 ⲉⲕⲉⲉⲓⲙⲉ ⲉⲡⲓⲁⲅⲁⲑⲟⲛ ⲉⲧⲛ̅
56.18 ϩⲏⲧⲕ̅: ⲧⲟⲧⲉ ⲉⲕⲉⲉⲓⲙⲉ ⲉⲣⲟⲕ
56.19 ϩⲱⲱⲕ: ⲡⲏ ⲉⲧϣⲟⲟⲡ ⲉⲃⲟⲗ ϩⲙ̅
56.20 ⲡⲛⲟⲩⲧⲉ ⲉⲧⲣϣⲟⲣⲡ̅ ⲛϣⲟⲟⲡ
56.21 ⲟⲛⲧⲱⲥ: ⲙⲛ̅ ⲛⲥⲁ ϣⲉ ⲅⲁⲣ ⲛ
56.22 ⲣⲟⲙⲡⲉ ⲉϥⲉϣⲱⲡⲉ ⲛⲁⲕ ⲛ
56.2 ϭⲓ ⲟⲩϭⲱⲗⲡ̅ ⲉⲃⲟⲗ ⲛⲧⲉ ⲡⲏ ⲉ
56.24 ⲃⲟⲗ ϩⲓ̅ⲧⲟⲟⲧϥ̅ⲛⲥⲁⲗⲁⲙⲉⲭ̅
56.25 ⲙⲛ̅ ⲥⲉⲗⲙⲉⲛ̅: ⲙⲛ ⲁⲣⲏ̅ ⲛⲓ
56.26 ϥⲱⲥⲧⲏⲣ ⲛⲧⲉ ⲡⲓⲉⲱⲛ ⲛⲃⲁⲣ
56.27 ⲃⲏⲗⲱ: ⲁⲩⲱ ⲡⲓⲡⲁⲣⲁ ⲡⲉⲧ
56.28 ϣϣⲉ ⲉⲣⲟⲕ ⲛⲉⲕⲉⲓⲙⲉ ⲉⲣⲟϥ
56.29 ⲛϣⲟⲣⲡ̅ ϫⲉ ⲛⲉⲕt ⲟⲥⲉ ⲙⲡⲉⲕ
56.0 ⲅⲉⲛⲟⲥ ⲉϣⲱⲡⲉ ⲇⲉ ⲛtϩⲉ
56.1 ⲧⲟⲧⲉ ⲉϣⲱⲡⲉ ⲉⲕϣⲁⲛϫⲓ
56. ⲛⲟⲩⲉⲛⲛⲟⲓⲁ ⲛⲧⲉ ⲡⲏ: ⲧⲟⲧⲉ
56. ⲉϣⲁⲩϫⲱⲕ ⲙⲙⲟⲕ ⲉⲃⲟⲗ ϩⲙ̅
56.4 ⲡϣⲁϫⲉ ⲉϩⲣⲁⲓ ⲉⲡϫⲱⲕ ⲉⲃⲟⲗ:
56.5 ⲁⲩⲱ ⲧⲟⲧⲉ ϣⲁⲕϣⲱⲡⲉ ⲛⲛⲟⲩ
56.6 ⲧⲉ: ⲁⲩⲱ ϣⲁⲕⲣ ⲧⲉⲗⲓⲟⲥ: ⲉⲕϫⲓ
56.7 ⲙⲉⲛ ⲙⲙⲟⲟⲩ

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57.4
57.5 [ ⲡϣⲓⲛⲉ
57.6 [ tϩⲩⲡⲁⲣⲭⲓⲥ
57.7 [ⲉϣⲱⲡⲉ ⲉⲥϣⲁⲛⲁⲙⲁϩⲧⲉ ⲛⲟⲩ
57.8 ⲗⲁⲁⲩ ⲉϣⲁⲩⲁⲙⲁϩⲧⲉ ⲙⲙⲟⲥ ⲉⲃⲟⲗ
57.9 ϩⲓ̅ⲧⲙ̅ ⲡⲏ ⲉⲧⲙ̅ⲙⲁⲩ: ⲙⲛ ⲉⲃⲟⲗ ϩⲓ̅-
57.10 ⲧⲟⲟⲧϥ̅ ⲙⲡⲏ ⲉⲧⲟⲩⲧⲁϩⲟ ⲙⲙⲟϥ
57.11 ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ: ⲁⲩⲱ ⲧⲟⲧⲉ ⲉϣⲁϥ
57.12 ϣⲱⲡⲉ ⲉⲛⲉⲁϥ ⲛϩⲟⲩⲟ ⲛϭⲓ ⲡⲏ
57.1 ⲉⲧⲧⲉϩⲟ ⲁⲩⲱ ⲉⲧⲉⲓⲙⲉ ⲛϩⲟⲩⲟ:
57.14 ⲉⲡⲏ ⲉⲧⲟⲩⲧⲁϩⲟ ⲙⲙⲟϥ ⲁⲩⲱ
57.15 ⲉⲧⲟⲩⲉⲓⲙⲉ ⲉⲣⲟϥ: ⲉϣⲱⲡⲉ
57.16 ⲇⲉ ⲉϥϣⲁⲛⲉⲓ̅ ⲉϩⲣⲁⲓ ⲉⲧⲉϥϥⲩ
57.17 ⲥⲓⲥ ϣⲁϥⲑⲃ̅ⲃⲓⲟ: ⲛⲓϥⲩⲥⲓⲥ ⲅⲁⲣ
57.18 ⲛⲛⲁⲧⲥⲱⲙⲁ ⲙⲡⲟⲩⲣϣⲃⲏⲣ ⲉ
57.19 ⲗⲁⲁⲩ ⲙⲙⲛ̅ⲧⲛⲟϭ: ⲉⲩⲛⲧⲁⲩ
57.20 ⲛⲧⲉⲓϭⲟⲙ ⲉⲩϩⲛ̅ ⲧⲟⲡⲟⲥ ⲛⲓⲙ:
57.21 ⲁⲩⲱ ⲉⲛⲥⲉϩⲛ̅ⲗⲁⲁⲩ ⲛⲧⲟⲡⲟⲥ
57.22 ⲁⲛ: ⲉⲛⲉⲁⲩ ⲉⲙⲛ̅ⲧⲛⲟϭ ⲛⲓⲙ:
57.2 ⲁⲩⲱ ⲥⲉⲑⲃ̅ⲃⲓⲏⲟⲩⲧ ⲉⲙⲛⲧ/̅ⲕⲟⲩ
57.24 ⲉⲓ ⲛⲓⲙ: ⲛⲁⲓ ⲇⲉ ⲛⲧⲁⲥϫⲟⲟⲩ ⲛ
57.25 ϭⲓ ⲧⲁⲛⲓⲉⲟⲟⲩ ⲧⲏⲣⲟⲩ ⲓⲟⲩⲏⲗ̅:
57.26 ⲁⲥⲡⲱⲣϫ̅ ⲉⲃⲟⲗ ⲙⲙⲟⲓ ⲁⲥⲕⲁ
57.27 ⲁⲧ: ⲁⲛⲟⲕ ⲇⲉ ⲙⲡⲓⲕⲁ ⲧⲟⲟⲧ
57.28 ⲉⲃⲟⲗ ϩⲛ̅ ⲛⲓϣⲁϫⲉ ⲉⲧⲁⲓⲥⲱⲧⲙ̅
57.29 ⲉⲣⲟⲟⲩ: ⲁⲉⲓⲥⲟⲃⲧⲉ ⲙⲙⲟⲓ ⲛ
57.0 ϩⲏⲧⲟⲩ: ⲁⲩⲱ ⲛⲉⲓϣⲟϫⲛⲉ ⲙ
57.1 ⲙⲟⲉⲓ ⲡⲉ ϩⲛ̅ tϣⲉ ⲛⲣⲟⲙⲡⲉ:
57. ⲁⲛⲟⲕ ⲇⲉ ⲛⲉⲓⲧⲉⲗⲏⲗ ⲙⲙⲟⲓ ⲉ
57. ⲙⲁⲧⲉ ⲉⲓϣⲟⲟⲡ ϩⲛ̅ ⲟⲩⲛⲟϭ
57.4 ⲛⲟⲩⲟⲉⲓⲛ ⲙⲛ̅ ⲟⲩϩⲓ̅ⲏ ⲙⲙⲁ
57.5 ⲕⲁⲣⲓⲟⲥ: ϫⲉ ⲛⲏ ⲙⲉⲛ ⲉⲧⲁⲉⲓ
57.6 ⲙⲡϣⲁ ⲛⲛⲁⲩ ⲉⲣⲟⲟⲩ: ⲁⲩⲱ
57.7 ⲟⲛ ⲛⲏ ⲉⲧⲁⲉⲓⲙⲡϣⲁ ⲛⲥⲱ
57.8 ⲧⲙ̅ ⲉⲣⲟⲟⲩ: ⲛⲏ ⲉⲧⲉϣϣⲉ
57.9 ⲛⲧⲉ ⲛⲓⲛⲟϭ ⲛϭⲟⲙ ⲟⲩⲁⲁⲩ

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58.4 (ⲗineϣ 1--4 ⲗackinϭ)
58.5 1- . ⲉⲛ.
58.6 [ 10- ⲃ ⲛⲧⲉ ⲡⲛⲟⲩ
58.7 ⲧⲉ ⲉⲧⲁϥϩⲛⲁⲛ ⲉϩⲟⲩⲛ ⲛϭⲓ ⲡⲓ
58.8 ϫⲱⲕ ⲉⲃⲟⲗ ⲛⲧⲉ tϣⲉ ⲛⲣⲟⲙⲡⲉ
58.9 ⲁϥⲉⲓⲛⲉ ⲛⲁⲓ ⲛⲛⲟⲩⲙⲛⲧ/̅ⲙⲁⲕⲁ
58.10 ⲣⲓⲟⲥ ⲛⲧⲉ tϩⲉⲗⲡⲓⲥ ⲛϣⲁ ⲉⲛⲉϩ
58.11 ⲉⲥⲙⲉϩ ⲉⲃⲟⲗ ϩⲛ̅ ⲟⲩⲙⲛⲧ/̅ⲝⲥ̅
58.12 ⲁⲓⲛⲁⲩ ⲉⲡⲓⲁⲅⲁⲑⲟⲥ ⲛⲁⲩⲧⲟⲅⲉ
58.1 ⲛⲏⲥ ⲛⲛⲟⲩⲧⲉ ⲙⲛ̅ ⲡⲓⲥⲱⲧⲏⲣ
58.14 ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ ⲡⲓϣⲙⲛⲧ/̅ϩⲟⲟⲩⲧ
58.15 ⲛⲧⲉⲗⲓⲟⲥ ⲛⲛⲁⲗⲟⲩ: ⲙⲛ̅ tⲙⲛⲧ/̅
58.16 ⲁⲅⲁⲑⲟⲥ ⲛⲧⲉ ⲡⲁⲓ: ⲡⲓⲡⲣⲱⲧⲟ
58.17 ϥⲁⲛⲏⲥ ⲛϩⲁⲣⲙⲏⲇⲱⲛ ⲛⲧⲉⲗⲓ
58.18 ⲟⲥ ⲛⲛⲟⲩⲥ ⲙⲛ̅ tⲙⲛⲧ/̅ⲙⲁⲕⲁ
58.19 ⲣⲓⲟⲥ ⲛⲧⲉ ⲡⲓⲕⲁⲗⲩⲡⲧⲟⲥ: ⲙⲛ̅ t
58.20 ϣⲟⲣⲡ̅ ⲛⲁⲣⲝⲏ ⲛⲧⲉ tⲙⲛⲧ/̅ⲙⲁ
58.21 ⲕⲁⲣⲓⲟⲥ: ⲡⲓⲉⲱⲛ ⲛⲃⲁⲣⲃⲏⲗⲱ̅
58.22 ⲉϥⲙⲉϩ ⲉⲃⲟⲗ ϩⲛ̅ ⲟⲩⲙⲛⲧ/̅ⲛⲟⲩ
58.2 ⲧⲉ ⲙⲛ̅ tϣⲟⲣⲡ̅ ⲛⲁⲣⲝⲏ ⲛⲧⲉ
58.24 ⲡⲓⲁⲧⲁⲣⲝⲏ: ⲡⲓϣⲙⲛⲧ/̅ϭⲟⲙ ⲛⲁ
58.25 ϩⲟⲣⲁⲧⲟⲛ ⲙⲡⲛⲁ̅: ⲡⲓⲧⲏⲣϥ̅ ⲉⲧ
58.26 ϫⲟⲥⲉ ⲉⲧⲉⲗⲓⲟⲥ: ⲉⲧⲁⲩⲧⲟⲣⲡⲧ/̅
58.27 ⲉⲃⲟⲗ ϩⲓ̅ⲧⲟⲟⲧϥ̅ ⲙⲡⲓⲟⲩⲟⲉⲓⲛ
58.28 ⲛϣⲁ ⲉⲛⲉϩ: ⲉⲃⲟⲗ ϩⲓ̅ⲧⲟⲟⲧϥ̅
58.29 ⲙⲡⲓⲉⲛⲇⲩⲙⲁ ⲉⲧⲧⲟⲉ ϩⲓ̅ⲱ
58.0 ⲱⲧ: ⲁⲩⲱ ⲁⲩϫⲓⲧ ⲉϩⲣⲁⲓ ⲉϫⲛ̅
58.1 ⲟⲩⲧⲟⲡⲟⲥ ⲉϥⲟⲩⲁⲁⲃ: ⲡⲏ ⲉ
58. ⲧⲉ ⲙⲙⲛ̅ϭⲟⲙ ⲛⲧⲉⲉⲓⲛⲉ ⲛ
58. ⲧⲁϥ ⲟⲩⲱⲛϩ̅ ⲉⲃⲟⲗ ϩⲙ̅ ⲡⲕⲟⲥ
58.4 ⲙⲟⲥ: ⲧⲟⲧⲉ ⲉⲃⲟⲗ ϩⲓ̅ⲧⲛ̅ ⲟⲩ
58.5 ⲛⲟϭ ⲙⲙⲛⲧ/̅ⲙⲁⲕⲁⲣⲓⲟⲥ ⲁⲓ
58.6 ⲛⲁⲩ ⲉⲛⲏ ⲧⲏⲣⲟⲩ ⲉⲧⲁⲉⲓ
58.7 ⲥⲱⲧⲙ̅ ⲉⲣⲟⲟⲩ ⲁⲩⲱ ⲁⲉⲓ
58.8 ⲥⲙⲟⲩ ⲉⲣⲟⲟⲩ ⲧⲏⲣⲟⲩ ⲁⲓ

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59.1 ⲁϩⲉⲣⲁⲧ ϩⲓ̅ϫⲛ̅ ⲧⲁⲅⲛⲱⲥⲓⲥ: ⲁⲓ
59.2 ⲕⲱⲧⲉ ⲉϩⲟⲩⲛ ⲉtⲅⲛⲱⲥⲓⲥ ⲛ
59. ⲧⲉ ⲛⲓⲡⲧⲏⲣϥ̅: ⲡⲓⲉⲱⲛ ⲛⲃⲁⲣⲃⲏ
59.4 ⲗⲱ: ⲁⲩⲱ ⲁⲉⲓⲛⲁⲩ ⲉϩⲉⲛϭⲟⲙ ⲉⲩ
59.5 ⲁⲁⲃ ⲉⲃⲟⲗ ϩⲓ̅ⲧⲟⲟⲧⲟⲩ ⲛⲛⲓϥⲱⲥ
59.6 ⲧⲏⲣ ⲛⲧⲉ tⲃⲁⲣⲃⲏⲗⲱ ⲛϩⲟⲟⲩⲧ
59.7 ⲙⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲩϫⲱ ⲙⲙⲟⲥ ⲛⲁⲓ
59.8 ϫⲉ tⲛⲁϭⲙ̅ϭⲟⲙ ⲡⲓⲣⲁⲍⲉ ⲧⲁⲓ ⲉⲧ
59.9 ϣⲱⲡⲉ ϩⲙ̅ ⲡⲕⲟⲥⲙⲟⲥ: ⲡⲁⲗⲗⲟ=
59.10 ⲅⲉⲛⲏⲥ ⲉⲛⲁⲩ ⲉtⲙⲛⲧ/̅ⲙⲁⲕⲁⲣⲓ
59.11 ⲟⲥ ⲉⲧⲛ̅ⲧⲁⲕ ⲛⲑⲉ ⲉⲧϣⲟⲟⲡ
59.12 ϩⲛ̅ ⲟⲩⲥⲓⲅⲏ: ⲧⲏ ⲉⲧⲉⲕⲉⲓⲙⲉ ⲉ
59.1 ⲣⲟⲕ ⲛϩⲏⲧⲥ̅ ⲕⲁⲧⲁⲣⲟⲕ: ⲁⲩⲱ ⲁⲣⲓ
59.14 ⲁⲛⲁⲝⲱⲣⲓ ⲉϫⲛ̅ tⲙⲛⲧ/̅ⲱⲛϩ̅
59.15 ⲉⲕⲕⲱⲧⲉ ⲛⲥⲱⲕ: ⲧⲏ ⲉⲧⲉⲕⲛⲁ
59.16 ⲛⲁⲩ ⲉⲣⲟⲥ ⲉⲥⲕⲓⲙ: ⲁⲩⲱ ⲉⲙⲛ̅
59.17 ϭⲁⲙ ⲛⲅ̅ⲁϩⲉⲣⲁⲧⲕ̅: ⲙⲡⲣ̅ⲣϩⲟⲧⲉ
59.18 ⲗⲁⲁⲩ: ⲁⲗⲗⲁ ⲉϣⲱⲡⲉ ⲉⲕϣⲁⲛ
59.19 ⲟⲩⲱϣ ⲉⲁϩⲉⲣⲁⲧⲕ̅: ⲁⲣⲓⲁⲛⲁⲝⲱ
59.20 ⲣⲓ ⲉϫⲛ̅ tϩⲩⲡⲁⲣⲭⲓⲥ: ⲁⲩⲱ ⲉⲕⲉ
59.21 ϩⲉ ⲉⲣⲟⲥ ⲉⲥⲁϩⲉⲣⲁⲧⲥ̅ ⲁⲩⲱ ⲉⲥ
59.22 ϩⲟⲣⲕ̅ ⲙⲙⲟⲥ ⲕⲁⲧⲁ ⲡⲓⲛⲉ ⲙⲡⲏ
59.2 ⲉⲧϩⲟⲣⲕ̅ ⲙⲙⲟϥ ⲟⲛⲧⲱⲥ:
59.24 ⲁⲩⲱ ⲉϥⲁⲙⲁϩⲧⲉ ⲛⲛⲁⲓ ⲧⲏⲣⲟⲩ
59.25 ϩⲛ̅ ⲟⲩⲕⲁⲣⲱϥ ⲙⲛ̅ ⲟⲩⲙⲛⲧ/̅ⲁ
59.26 ⲧⲉⲛⲉⲣⲅⲓⲁ: ⲁⲩⲱ ⲉⲕϣⲁⲛϫⲓ ⲛ
59.27 ⲟⲩⲱⲛϩ̅ ⲉⲃⲟⲗ ⲛⲧⲉ ⲡⲁⲓ: ⲉⲃⲟⲗ
59.28 ϩⲓ̅ⲧⲟⲟⲧϥ̅ ⲛⲟⲩϣⲟⲣⲡ̅ ⲛⲟⲩ
59.29 ⲱⲛϩ̅ ⲉⲃⲟⲗ ⲛⲧⲉ ⲡⲓⲁⲧⲥⲟⲩⲱ
59.0 ⲛϥ̅: ⲡⲏ ⲉⲧⲉ ⲉϣⲱⲡⲉ ⲉⲕ
59.1 ϣⲁⲛⲉⲓⲙⲉ ⲉⲣⲟϥ: ⲁⲣⲓⲁⲧⲉⲓ
59. ⲙⲉ ⲉⲣⲟϥ: ⲁⲩⲱ ⲉⲕϣⲁⲛⲣ
59. ϩⲟⲧⲉ ⲙⲡⲓⲙⲁ ⲉⲧⲙ̅ⲙⲁⲩ ⲁⲣⲓ
59.4 ⲁⲛⲁⲝⲱⲣⲓ ⲉⲡⲁϩⲟⲩ ⲉⲧⲃⲉ ⲛⲓ
59.5 ⲉⲛⲉⲣⲅⲓⲁ: ⲁⲩⲱ ⲉⲕϣⲁⲛⲣ
59.6 ⲧⲉⲗⲓⲟⲥ ⲙⲡⲓⲧⲟⲡⲟⲥ ⲉⲧⲙ̅
59.7 ⲙⲁⲩ ϩⲣⲟⲕ ⲙⲙⲟⲕ: ⲁⲩⲱ
59.8 ⲕⲁⲧⲁ ⲡⲓⲧⲩⲡⲟⲥ ⲉⲧϣⲟⲟⲡ
59.9 ⲛϩⲏⲧⲕ̅: ⲉⲓⲙⲉ ⲟⲛ ⲛtϩⲉ

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60.1 ϫⲉ ⲉϥϣⲟⲟⲡ ⲛtϩⲉ ϩⲛ̅ ⲛⲁⲓ ⲧⲏ
60.2 ⲣⲟⲩ ⲕⲁⲧⲁ ⲡⲉⲓⲥⲙⲟⲧ: ⲁⲩⲱ
60. ⲙⲡⲣ̅ϫⲱⲱⲣⲉ ⲉⲃⲟⲗ ⲛϩⲟⲩⲟ ϩⲓ̅ⲛⲁ
60.4 ϫⲉ ⲉⲕⲉϭⲙ̅ϭⲟⲙ ⲛⲁϩⲉⲣⲁⲧⲕ̅
60.5 ⲟⲩⲧⲉ ⲙⲡⲣ̅ⲟⲩⲱϣ ⲉⲣⲉⲛⲉⲣⲅⲓ
60.6 ϩⲓ̅ⲛⲁ ϫⲉ ⲛⲉⲕϩⲉ ⲉⲃⲟⲗ ⲡⲁⲛⲧⲱⲥ
60.7 ϩⲓ̅ ⲡⲓⲁⲧⲉⲛⲉⲣⲅⲓⲁ ⲉⲧϩⲣⲁⲓ ⲛϩⲏ
60.8 ⲧⲕ̅ ⲛⲧⲉ ⲡⲓⲁⲧⲥⲟⲩⲱⲛϥ̅ ⲙⲡⲣ̅ⲉⲓ
60.9 ⲙⲉ ⲉⲣⲟϥ: ⲡⲁⲓ ⲅⲁⲣ ⲟⲩⲙⲛ̅ⲧⲁⲧ
60.10 ϭⲟⲙ ⲧⲉ: ⲁⲗⲗⲁ ⲉⲃⲟⲗ ϩⲓ̅ⲧⲛ̅ ⲟⲩ
60.11 ⲉⲛⲛⲟⲓⲁ ⲉⲥⲉ ⲛⲟⲩⲟⲉⲓⲛ ⲉⲕⲓⲙⲉ
60.12 ⲉⲣⲟϥ: ⲁⲣⲓⲁⲧⲉⲓⲙⲉ ⲉⲣⲟϥ: ⲛⲁⲓ
60.1 ⲇⲉ ⲛⲉⲓⲥⲱⲧⲙ̅ ⲉⲣⲟⲟⲩ ⲉⲩϫⲱ ⲙ
60.14 ⲙⲟⲟⲩ ⲛϭⲓ ⲛⲏ ⲉⲧⲙ̅ⲙⲁⲩ: ⲛⲉϥ
60.15 ϣⲟⲟⲡ ⲛϭⲓ ⲟⲩϩⲣⲟⲕ ϩⲣⲁⲓ ⲛϩⲏⲧ
60.16 ⲛⲧⲉ ⲟⲩⲥⲓⲅⲏ: ⲁⲉⲓⲥⲱⲧⲙ̅ ⲉt
60.17 ⲙⲛⲧ/̅ⲙⲁⲕⲁⲣⲓⲟⲥ ⲧⲏ ⲉⲧⲁⲓⲉⲓⲙⲉ
60.18 ⲉⲣⲟⲓ ⲉⲃⲟⲗ ϩⲓ̅ⲧⲟⲟⲧⲥ̅ ⲕⲁⲧⲁⲣⲟⲓ
60.19 ⲁⲩⲱ ⲁⲉⲓⲣⲁⲛⲁⲝⲱⲣⲓ ⲉϫⲛ̅ tⲙⲛⲧ/̅
60.20 ⲱⲛϩ̅ ⲉⲓⲕⲱⲧⲉ ⲛⲥⲱⲓ: ⲁⲩⲱ
60.21 ⲁⲉⲓⲣϣⲃⲏⲣ ⲛⲃⲱⲕ ⲉϩⲟⲩⲛ ⲉⲣⲟⲥ
60.22 ⲛⲙ̅ⲙⲁⲥ: ⲁⲩⲱ ⲁⲉⲓⲁϩⲉⲣⲁⲧ ⲛ
60.2 ϩⲣⲁⲓ ϩⲛ̅ ⲟⲩⲧⲁϫⲣⲟ ⲁⲛ: ⲁⲗⲗⲁ ϩⲛ̅
60.24 ⲟⲩϩⲣⲟⲕ: ⲁⲩⲱ ⲁⲓⲛⲁⲩ ⲉⲩⲕⲓⲙ:
60.25 ⲛϣⲁ ⲉⲛⲉϩ ⲛⲛⲟⲉⲣⲟⲛ ⲛⲁⲧ
60.26 ⲡⲱⲣϫ̅: ⲉⲡⲁⲛⲓϭⲟⲙ ⲧⲏⲣⲟⲩ ⲡⲉ
60.27 ⲛⲛⲁⲧⲉⲓⲇⲟⲥ ⲛⲛⲁⲧt ⲧⲟϣ
60.28 ⲉⲣⲟϥ ϩⲛ̅ ⲟⲩt ⲧⲟϣ: ⲁⲩⲱ ⲉ
60.29 ⲧⲁⲉⲓⲟⲩⲱϣ ⲉⲁϩⲉⲣⲁⲧ ϩⲛ̅ ⲟⲩ
60.0 ⲧⲁϫⲣⲟ: ⲁⲉⲓⲣⲁⲛⲁⲝⲱⲣⲓ ⲉϫⲛ̅
60.1 tϩⲩⲡⲁⲣⲭⲓⲥ ⲧⲏ ⲉⲧⲁⲉⲓϭⲛ̅ⲧⲥ̅
60. ⲉⲥⲁϩⲉⲣⲁⲧⲥ̅: ⲁⲩⲱ ⲉⲥϩⲟⲣⲕ̅
60. ⲙⲙⲟⲥ ⲕⲁⲧⲁ ⲟⲩϩⲓ̅ⲕⲱⲛ ⲙⲛ̅
60.4 ⲟⲩⲉⲓⲛⲉ ⲛⲧⲉ ⲡⲏ ⲉⲧⲧⲟⲉ ϩⲓ̅ⲱ
60.5 ⲱⲧ: ⲉⲃⲟⲗ ϩⲓ̅ⲧⲛ̅ ⲟⲩⲱⲛϩ̅ ⲉⲃⲟⲗ
60.6 ⲛⲧⲉ ⲡⲓⲁⲧⲡⲱϣ ⲙⲛ̅ ⲡⲏ ⲉⲧ
60.7 ϩⲟⲣⲕ̅ ⲙⲙⲟϥ: ⲁⲉⲓⲙⲟⲩϩ ⲉⲃⲟⲗ
60.8 ϩⲛ̅ ⲟⲩⲱⲛϩ̅ ⲉⲃⲟⲗ: ⲉⲃⲟⲗ ϩⲓ̅
60.9 ⲧⲛ̅ ⲟⲩⲙⲛⲧ/̅ϣⲟⲣⲡ̅ ⲛⲟⲩⲱⲛϩ̅

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61.1 ⲉⲃⲟⲗ ⲙⲡⲓⲁⲧⲥⲟⲩⲱⲛϥ̅: ϩⲱⲥ
61.2 ⲉⲓⲉ ⲛⲛⲁⲧⲉⲓⲙⲉ ⲉⲣⲟϥ: ⲁⲓⲉⲓⲙⲉ
61. ⲉⲣⲟϥ ⲁⲩⲱ ⲁⲉⲓϫⲓ ϭⲟⲙ ϩⲣⲁⲓ ⲛ
61.4 ϩⲏⲧϥ̅: ⲉⲁⲉⲓϫⲓ ⲛⲟⲩϫⲣⲟ ⲛϩⲏⲧ
61.5 ⲛϣⲁ ⲉⲛⲉϩ: ⲁⲉⲓⲥⲟⲩⲱⲛ ⲡⲏ ⲉⲧ
61.6 ϣⲟⲟⲡ ⲛϩⲏⲧ ⲙⲛ̅ ⲡⲓϣⲙⲧ/̅ϭⲟⲙ
61.7 ⲙⲛ̅ ⲡⲓⲟⲩⲱⲛϩ̅ ⲉⲃⲟⲗ ⲛⲧⲉ ⲡⲓ
61.8 ⲁⲧϣⲱⲡ ⲉⲣⲟϥ ⲉⲧⲛ̅ⲧⲁϥ: ⲁⲩⲱ
61.9 ⲉⲃⲟⲗ ϩⲓ̅ⲧⲛ̅ ⲟⲩⲙⲛ̅ⲧϣⲟⲣⲡ̅ ⲛⲟⲩ
61.10 ⲱⲛϩ̅ ⲉⲃⲟⲗ ⲛⲧⲉ ⲡⲓϣⲟⲣⲡ̅ ⲛⲁⲧ
61.11 ⲥⲟⲩⲱⲛϥ̅ ⲛⲁⲩ ⲧⲏⲣⲟⲩ: ⲡⲛⲟⲩ
61.12 ⲧⲉ ⲉⲧϫⲟⲥⲉ ⲉⲧⲉⲗⲓⲟⲥ ⲁⲓⲛⲁⲩ
61.1 ⲉⲣⲟϥ ⲙⲛ̅ ⲡⲓϣⲙ̅ⲧϭⲟⲙ ⲉⲧϣⲟ
61.14 ⲟⲡ ⲛϩⲏⲧⲟⲩ ⲧⲏⲣⲟⲩ: ⲛⲉⲓⲕⲱ
61.15 ⲧⲉ ⲛⲥⲁ ⲡⲛⲟⲩⲧⲉ ⲛⲛⲁⲧϣⲁϫⲉ
61.16 ⲙⲙⲟϥ ⲙⲛ̅ ⲡⲓⲁⲧⲥⲟⲩⲱⲛϥ̅:
61.17 ⲡⲁⲓ ⲉⲧⲉ ⲉϣⲱⲡⲉ ⲉⲣϣⲁⲛⲟⲩⲁ
61.18 ⲉⲓⲙⲉ ⲉⲣⲟϥ ⲡⲁⲛⲧⲱⲥ ϣⲁϥⲣⲁⲧ
61.19 ⲉⲓⲙⲉ ⲉⲣⲟϥ: ⲡⲓⲙⲉⲥⲓⲧⲏⲥ ⲛⲧⲉ
61.20 ⲡⲓϣⲙⲛⲧ/̅ϭⲟⲙ ⲡⲏ ⲉⲧⲕⲏ ϩⲛ̅ ⲟⲩ
61.21 ϩⲣⲟⲕ ⲙⲛ̅ ⲟⲩⲕⲟⲣⲱϥ: ⲁⲩⲱ ⲉϥⲉ
61.22 ⲛⲛⲁⲧⲥⲟⲩⲱⲛϥ̅: ⲛⲁⲓ ⲇⲉ ⲉⲓⲧⲁ
61.2 ϫⲣⲏⲩ ⲛϩⲏⲧⲟⲩ: ⲡⲉϫⲁⲩ ⲛⲁⲓ ⲛ
61.24 ϭⲓ ⲛⲓϭⲟⲙ ⲛⲧⲉ ⲛⲓϥⲱⲥⲧⲏⲣ ϫⲉ
61.25 ϩⲱ ϭⲉ ⲉⲕϫⲱⲱⲣⲉ ⲉⲃⲟⲗ ⲙⲡⲓⲁ
61.26 ⲧⲉⲛⲉⲣⲅⲓⲁ ⲉⲧϣⲟⲟⲡ ⲛϩⲏⲧⲕ̅
61.27 ⲉⲃⲟⲗ ϩⲓ̅ⲧⲟⲟⲧϥ̅ ⲙⲡⲓⲕⲱⲧⲉ ⲛ
61.28 ⲧⲉ ⲛⲓⲁⲧⲧⲁϩⲟⲟⲩ: ⲁⲗⲗⲁ ⲥⲱⲧⲙ̅
61.29 ⲉⲧⲃⲏⲏⲧϥ̅ ⲕⲁⲧⲁ ⲑⲉ ⲉⲧⲉ ⲟⲩⲛ
61.0 ϭⲟⲙ ⲉⲃⲟⲗ ϩⲓ̅ⲧⲛ̅ ⲟⲩⲙⲛⲧ/̅ϣⲟ
61.1 ⲣⲡ̅ ⲛⲟⲩⲱⲛϩ̅ ⲉⲃⲟⲗ ⲙⲛ̅ ⲟⲩⲱ
61. ⲛϩ̅ ⲉⲃⲟⲗ: ϥϣⲟⲟⲡ ⲇⲉ ⲛⲛⲟⲩ
61. ⲗⲁⲁⲩ ⲛⲑⲉ ⲉⲧⲉϥϣⲟⲟⲡ: ⲏ ϫⲉ
61.4 ϥϣⲟⲟⲡ ⲁⲩⲱ ⲉϥⲛⲁϣⲱⲡⲉ
61.5 ⲏ ⲉϥⲣⲉⲛⲉⲣⲅⲓ ⲏ ⲉϥⲉⲓⲙⲉ ⲉϥⲟ
61.6 ⲛϩ̅ ⲉⲙⲛ̅ⲧⲁϥ ⲛⲛⲟⲩⲛⲟⲩⲥ:
61.7 ⲟⲩⲧⲉ ⲟⲩⲱⲛϩ̅: ⲟⲩⲧⲉ ⲟⲩϩⲩ
61.8 ⲡⲁⲣⲭⲓⲥ: ⲟⲩⲧⲉ ⲡⲓⲁⲧϩⲩⲡⲁⲣ
61.9 ⲭⲓⲥ ϩⲛ̅ ⲟⲩⲙⲛⲧ/̅ⲁⲧⲧⲁϩⲟⲥ:

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62.1 ⲁⲩⲱ ⲉϥϣⲟⲟⲡ ⲛⲛⲟⲩⲗⲁⲁⲩ ⲙⲛ̅
62.2 ⲡⲏ ⲉⲧϣⲟⲟⲡ ⲉⲧⲛ̅ⲧⲁϥ: ⲟⲩⲧⲉ
62. ⲉⲛⲥⲉϣⲱϫⲡ̅ ⲙⲙⲟϥ ⲁⲛ ⲕⲁⲧⲁ
62.4 ⲗⲁⲁⲩ ⲛⲥⲙⲟⲧ: ϩⲱⲥ ⲉϥt ⲛⲟⲩ
62.5 ⲗⲁⲁⲩ ⲉϥϫⲟⲛⲧ/̅: ⲏ ⲉϥⲧⲃ̅ⲃⲟ ⲏ
62.6 ⲉϥϫⲓ ⲏ ⲉϥt: ⲟⲩⲧⲉ ⲉⲙⲉⲩ
62.7 ϣⲁϫϩϥ̅ ⲕⲁⲧⲁ ⲗⲁⲁⲩ ⲛⲥⲙⲟⲧ
62.8 ⲏ ⲉⲃⲟⲗ ϩⲓ̅ⲧⲛ̅ ⲡⲉϥⲟⲩⲱϣⲉ ⲟⲩⲁ
62.9 ⲁϥ ⲏ ⲉϥt: ⲏ ⲉϥϫⲓ ⲉⲃⲟⲗ ϩⲓ̅ⲧⲟ
62.10 ⲟⲧϥ̅ ⲛⲕⲉⲟⲩⲁ: ⲟⲩⲧⲉ ⲙⲙⲛ̅ⲧⲁϥ
62.11 ⲗⲁⲁⲩ ⲛⲟⲩⲱϣⲉ ⲉⲃⲟⲗ ⲙⲙⲟϥ
62.12 ⲟⲩⲁⲁϥ: ⲟⲩⲧⲉ ⲉⲃⲟⲗ ϩⲓ̅ⲧⲛ̅ ⲕⲉ
62.1 ⲟⲩⲁ: ⲛⲛⲉϣⲁϥⲉⲓ̅ ⲁⲛ ⲉϩⲣⲁⲓ ⲉ
62.14 ⲣⲟϥ: ⲁⲗⲗⲁ ⲟⲩⲧⲉ ⲛⲧⲟϥ ⲛϥ̅t
62.15 ⲛⲛⲟⲩⲗⲁⲁⲩ ⲁⲛ ⲉⲃⲟⲗ ϩⲓ̅ⲧⲟⲟⲧϥ̅
62.16 ϩⲓ̅ⲛⲁ ϫⲉ ⲛⲉϥϣⲱⲡⲉ ⲉⲩϣⲱϫϩ̅
62.17 ⲙⲙⲟϥ ⲕⲁⲧⲁ ⲕⲉⲥⲙⲟⲧ: ⲉⲧⲃⲉ
62.18 ⲡⲁⲓ ⲟⲩⲧⲉ ⲙⲁϥⲣ ⲝⲣⲓⲁ ⲛⲛⲟⲩ
62.19 ⲛⲟⲩⲥ ⲟⲩⲧⲉ ⲟⲩⲱⲛϩ̅: ⲟⲩⲧⲉ ⲗⲁ
62.20 ⲁⲩ ⲣⲱ ⲉⲡⲧⲏⲣϥ̅: ⲉϥⲥⲟⲧⲡ̅ ⲉⲛⲓ
62.21 ⲡⲧⲏⲣϥ̅ ϩⲛ̅ tⲙⲛⲧ/̅ⲣϩⲁⲉ ⲉⲧⲛ̅ⲧⲁϥ
62.22 ⲙⲛ̅ tⲙⲛⲧ/̅ⲁⲧⲥⲟⲩⲱⲛⲥ̅: ⲉⲧⲉ
62.2 ⲧⲁⲓ ⲧⲉ tϩⲩⲡⲁⲣⲭⲓⲥ ⲛⲛⲁⲧϣⲱ
62.24 ⲡⲉ: ⲉⲡⲓⲇⲏ ⲟⲩⲛⲧⲁϥ ⲙⲙⲁⲩ ⲛ
62.25 ⲟⲩⲥⲓⲅⲏ ⲙⲛ̅ ⲟⲩϩⲣⲟⲕ: ϩⲓ̅ⲛⲁ ϫⲉ
62.26 ⲛⲉⲩϣⲁϩϫϥ̅ ⲉⲃⲟⲗ ϩⲓ̅ⲧⲟⲟⲧⲟⲩ
62.27 ⲛⲛⲏ ⲉⲧⲉ ⲙⲉⲩϣⲁϩϫⲟⲩ: ⲟⲩ
62.28 ⲧⲉ ⲛⲛⲟⲩⲙⲛⲧ/̅ⲛⲟⲩⲧⲉ ⲁⲛ ⲡⲉ
62.29 ⲟⲩⲧⲉ ⲟⲩⲙⲛⲧ/̅ⲙⲁⲕⲁⲣⲓⲟⲥ
62.0 ⲟⲩⲧⲉ ⲟⲩⲙⲛⲧ/̅ⲧⲉⲗⲓⲟⲥ: ⲁⲗⲗⲁ
62.1 ⲟⲩⲗⲁⲁⲩ ⲛⲧⲁϥ ⲡⲉ ⲛⲛⲁⲧⲥⲟⲩ
62. ⲱⲛϥ̅ ⲙⲡⲏ ⲁⲛ ⲉⲧⲛ̅ⲧⲁϥ: ⲁⲗ
62. ⲗⲁ ⲉⲕⲉⲟⲩⲁ ⲛⲧⲟϥ ⲡⲉ ⲉϥⲥⲟ
62.4 ⲧⲡ̅ ⲉtⲙⲛⲧ/̅ⲙⲁⲕⲁⲣⲓⲟⲥ ⲙⲛ̅
62.5 tⲙⲛⲧ/̅ⲛⲟⲩⲧⲉ ⲙⲛ̅ ⲟⲩⲙⲛⲧ̅
62.6 ⲧⲉⲗⲓⲟⲥ: ⲟⲩⲧⲉ ⲅⲁⲣ ⲛⲛⲟⲩ
62.7 ⲧⲉⲗⲓⲟⲥ ⲁⲛ ⲡⲉ: ⲁⲗⲗⲁ ⲉⲕⲉⲛ

Page 6

6.1 ⲕⲁ ⲡⲉ ⲉϥⲥⲟⲧⲡ̅: ⲟⲩⲧⲉ ⲛⲛⲟⲩ
6.2 ⲁⲧⲛ̅ⲁⲣⲏϫϥ̅ ⲁⲛ ⲡⲉ: ⲟⲩⲧⲉ ⲛⲥⲉ
6. t ⲧⲟϣ ⲉⲣⲟϥ ⲁⲛ ⲉⲃⲟⲗ ϩⲓ̅ⲧⲟⲟ[ⲧϥ̅
6.4 ⲛⲕⲉⲟⲩⲁ: ⲁⲗⲗⲁ ⲉⲩⲛⲕⲁ ⲉϥⲥⲟ-
6.5 ⲧⲡ ⲡⲉ: ⲛⲛⲟⲩⲥⲱⲙⲁ ⲁⲛ ⲡⲉ ⲛ
6.6 ⲛⲟⲩⲁⲧⲥⲱⲙⲁ ⲁⲛ ⲡⲉ: ⲛⲛⲟⲩ
6.7 ⲛⲟϭ ⲁⲛ ⲡⲉ ⲛⲛⲟⲩⲕⲟⲩⲉⲓ ⲁⲛ ⲡⲉ
6.8 ⲛⲛⲟⲩⲏⲡⲉ ⲁⲛ ⲡⲉ ⲛⲛⲟⲩⲧⲁⲙⲓⲟ
6.9 ⲁⲛ ⲡⲉ: ⲟⲩⲧⲉ ⲛⲛⲟⲩⲗⲁⲁⲩ ⲁⲛ
6.10 ⲡⲉ ⲉϥϣⲟⲟⲡ: ⲡⲁⲓ ⲉⲧⲉ ⲟⲩⲛϭⲟⲙ
6.11 ⲛⲧⲉⲟⲩⲁ ⲉⲓⲙⲉ ⲉⲣⲟϥ: ⲁⲗⲗⲁ ⲉⲕⲉ
6.12 ⲗⲁⲁⲩ ⲛⲧⲁϥ ⲡⲉ ⲉϥⲥⲟⲧⲡ̅: ⲡⲏ ⲉ
6.1 ⲧⲉ ⲙⲙⲛ̅ϭⲟⲙ ⲛⲧⲉⲟⲩⲁ ⲉⲓⲙⲉ
6.14 ⲉⲣⲟϥ: ⲉⲩϣⲟⲣⲡ̅ ⲛⲟⲩⲱⲛϩ̅ ⲉ
6.15 ⲃⲟⲗ ⲡⲉ ⲙⲛ̅ ⲟⲩⲅⲛⲱⲥⲓⲥ ⲛⲧⲁϥ
6.16 ⲉⲛⲧⲟϥ ⲟⲩⲁⲁϥ ⲉⲧⲉⲓⲙⲉ ⲉⲣⲟϥ:
6.17 ⲉⲡⲓⲇⲏ ⲛⲗⲁⲁⲩ ⲁⲛ ⲡⲉ ⲛⲧⲉ ⲛⲏ
6.18 ⲉⲧϣⲟⲟⲡ: ⲁⲗⲗⲁ ⲉⲕⲉⲛⲕⲁ ⲡⲉ
6.19 ⲉϥⲥⲟⲧⲡ̅ ⲛⲧⲉ ⲛⲏ ⲉⲧⲥⲟⲧⲡ̅:
6.20 ⲁⲗⲗⲁ ⲛⲑⲉ ⲙⲡⲏ ⲉⲧⲛ̅ⲧⲁϥ: ⲁⲩⲱ
6.21 ⲙⲡⲏ ⲁⲛ ⲉⲧⲛ̅ⲧⲁϥ: ⲟⲩⲧⲉ ⲉϥϫⲓ
6.22 ⲁⲛ ⲉⲃⲟⲗ ϩⲛ̅ ⲟⲩⲉⲱⲛ: ⲟⲩⲧⲉ
6.2 ⲉϥϫⲓ ⲁⲛ ⲉⲃⲟⲗ ϩⲛ̅ ⲟⲩⲝⲣⲟⲛⲟⲥ:
6.24 ⲟⲩⲧⲉ ⲉⲙⲉϥϫⲓ ⲗⲁⲁⲩ ⲉⲃⲟⲗ ϩⲓ̅
6.25 ⲧⲛ̅ ⲕⲉⲟⲩⲁ: ⲟⲩⲧⲉ ⲉⲛⲥⲉϣⲱ
6.26 ϫϩ̅ ⲙⲙⲟϥ ⲁⲛ: ⲟⲩⲧⲉ ⲉϥϣⲱϫϩ̅
6.27 ⲛⲗⲁⲁⲩ ⲁⲛ: ⲟⲩⲧⲉ ⲛⲛⲟⲩⲁⲧϣⲁ
6.28 ϫϩϥ̅ ⲁⲛ ⲡⲉ: ⲡⲁⲓ ⲇⲉ ⲟⲩⲧⲉϩⲟ
6.29 ⲛⲧⲁϥ ⲟⲩⲁⲁϥ ⲡⲉ: ϩⲱⲥ ⲉⲩⲗⲁ
6.0 ⲁⲩ ⲛtϩⲉ ⲡⲉ ⲛⲛⲁⲧⲥⲟⲩⲱⲛϥ̅:
6.1 ϩⲱⲥ ⲉϥⲥⲟⲧⲡ̅ ⲉⲛⲏ ⲉⲧⲛⲁⲛⲟⲩ
6. ⲟⲩ ϩⲛ̅ tⲙⲛ̅ⲧⲁⲧⲥⲟⲩⲱⲛⲥ̅:
6. ⲉⲩⲛⲧⲁϥ ⲛⲛⲟⲩⲙⲛⲧ/̅ⲙⲁⲕⲁ
6.4 ⲣⲓⲟⲥ ⲙⲛ̅ ⲟⲩⲙⲛⲧ/̅ⲧⲉⲗⲓⲟⲥ
6.5 ⲙⲛ̅ ⲟⲩⲕⲁⲣⲱϥ ⲛtⲙⲛⲧ̅ⲙⲁⲕⲁⲣⲓ
6.6 ⲟⲥ ⲁⲛ: ⲟⲩⲧⲉ ⲛtⲙⲛⲧ/̅ⲧⲉ
6.7 ⲗⲓⲟⲥ ⲁⲛ: ⲙⲛ̅ ⲟⲩϩⲣⲟⲕ: ⲁⲗⲗⲁ
6.8 ⲟⲩⲗⲁⲁⲩ ⲛⲧⲁϥ ⲡⲉ ⲉϥϣⲟⲟⲡ:
6.9 ⲡⲏ ⲉⲧⲉ ⲙⲙⲛ̅ϭⲟⲙ ⲛⲧⲉⲟⲩⲁ

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64.1 ⲉⲓⲙⲉ ⲉⲣⲟϥ ⲁⲩⲱ ⲉϥϩⲟⲣⲕ̅ ⲙ
64.2 ⲙⲟϥ: ⲁⲗⲗⲁ ⲉϩⲉⲛⲗⲁⲁⲩ ⲛⲉ ⲛ
64. ⲧⲁϥ ⲛⲛⲁⲧⲥⲟⲩⲱⲛⲟⲩ ⲛⲁⲩ
64.4 ⲧⲏⲣⲟⲩ: ⲉϥϫⲟⲥⲉ ⲇⲉ ϩⲛ̅ tⲙⲛⲧ/̅
64.5 ⲥⲁⲉⲓⲉ ⲛϩⲟⲩⲟ ⲉⲛⲁⲓ ⲧⲏⲣⲟⲩ
64.6 ⲉⲧⲛⲁⲛⲟⲩⲟⲩ: ⲡⲁⲓ ⲇⲉ ⲛtϩⲉ
64.7 ⲟⲩⲁⲧⲥⲟⲩⲱⲛϥ̅ ⲡⲉ ⲛⲁⲩ ⲧⲏ
64.8 ⲣⲟⲩ ⲕⲁⲧⲁ ⲥⲙⲟⲧ ⲛⲓⲙ: ⲁⲩⲱ
64.9 ⲉⲃⲟⲗ ϩⲓ̅ⲧⲟⲟⲧⲟⲩ ⲧⲏⲣⲟⲩ ⲉϥ
64.10 ϩⲣⲁⲓ ⲛϩⲏⲧⲟⲩ ⲧⲏⲣⲟⲩ ⲛtⲅⲛⲱ
64.11 ⲥⲓⲥ ⲟⲩⲁⲁⲥ ⲁⲛ ⲛⲛⲁⲧⲥⲟⲩⲱⲛⲥ̅
64.12 ⲧⲏ ⲉⲧϣⲟⲟⲡ ⲕⲁⲧⲁⲣⲟϥ: ⲁⲩⲱ
64.1 ⲉϥϩⲟⲧⲡ̅ ⲉⲃⲟⲗ ϩⲓ̅ⲧⲟⲟⲧⲥ̅ ⲛtⲙⲛⲧ/̅
64.14 ⲁⲧⲥⲟⲩⲱⲛⲥ̅ ⲉⲧⲛⲁⲩ ⲉⲣⲟϥ: ⲏ ⲉϣ
64.15 ϫⲉ ⲟⲩⲛ ⲟⲩⲁ ⲉϥⲛⲁⲩ ⲉⲣⲟϥ
64.16 ϫⲉ ⲛⲁϣ ⲛϩⲉ ϥⲉ ⲛⲛⲁⲧⲥⲟⲩⲱ
64.17 ⲛϥ̅: ⲏ ⲉϣϫⲉ ⲟⲩⲛ ⲟⲩⲁ ⲉϥⲛⲁⲩ
64.18 ⲉⲣⲟϥ ⲕⲁⲧⲁ ⲑⲉ ⲉⲧⲉϥϣⲟⲟⲡ ⲙ-
64.19 ⲙⲟⲥ ⲕⲁⲧⲁ ⲥⲙⲟⲧ ⲛⲓⲙ: ⲏ ⲉϣ
64.20 ϫⲉ ⲟⲩⲛ ⲟⲩⲁ ⲛⲁϫⲟⲟⲥ ⲉⲣⲟϥ ϫⲉ
64.21 ⲉϥϣⲟⲟⲡ ⲛⲟⲩⲗⲁⲁⲩ ⲛⲑⲉ ⲛⲟⲩ
64.22 ⲅⲛⲱⲥⲓⲥ: ⲁϥⲣⲁⲥⲉⲃⲏⲥ ⲉⲣⲟϥ
64.2 ⲉⲩⲛⲧⲁϥ ⲛⲟⲩϩⲁⲡ ϫⲉ ⲙⲡⲉϥ
64.24 ⲥⲟⲩⲱⲛ ⲡⲛⲟⲩⲧⲉ: ⲛⲛⲉϥⲛⲁ
64.25 ϫⲓ ⲛⲟⲩϩⲁⲡ ⲁⲛ ⲉⲃⲟⲗ ϩⲓ̅ⲧⲟⲟⲧϥ̅
64.26 ⲙⲡⲏ ⲉⲧⲙ̅ⲙⲁⲩ: ⲡⲏ ⲉⲧⲉⲥⲣ
64.27 ⲙⲉⲗⲓ ⲛⲁϥ ⲁⲛ ϩⲁⲗⲁⲁⲩ: ⲟⲩⲧⲉ
64.28 ⲙⲙⲛ̅ⲧϥ̅ ⲗⲁⲁⲩ ⲛⲟⲩⲱϣⲉ ⲙ-
64.29 ⲙⲁⲩ: ⲁⲗⲗⲁ ⲛⲧⲟϥ ϥⲉⲃⲟⲗ ⲙⲙⲟϥ
64.0 ⲟⲩⲁⲁϥ ϫⲉ ⲙⲡⲉϥϭⲓⲛⲉ ⲛtⲁⲣ
64.1 ⲝⲏ ⲉⲧϣⲟⲟⲡ ⲟⲛⲧⲱⲥ: ⲁϥⲣ ⲃⲗ̅
64. ⲗⲉ ⲛⲥⲁⲛⲃⲟⲗ ⲙⲡⲓⲃⲁⲗ ⲉⲧϩⲟ
64. ⲣⲕ̅ ⲙⲙⲟϥ ⲛⲧⲉ ⲡⲓⲟⲩⲱⲛϩ̅
64.4 ⲉⲃⲟⲗ: ⲡⲏ ⲉⲧⲉⲩⲣⲉⲛⲉⲣⲅⲓ
64.5 ⲉⲣⲟϥ ⲡⲓ ⲉⲃⲟⲗ ϩⲙ̅ ⲡⲓϣⲙⲛⲧ/̅
64.6 ϭⲟⲙ ⲛⲧⲉ tϣⲟⲣⲡ̅ ⲛⲉⲛⲛⲟⲓ
64.7 ⲁ ⲛⲧⲉ ⲡⲓⲁϩⲟⲣⲁⲧⲟⲛ ⲙⲡⲛⲁ̅
64.8 ⲡⲁⲓ ⲛtϩⲉ ⲉϥϣⲟⲟⲡ ⲉⲃⲟⲗ

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65.14
65.15
65.16 [.ⲗⲁⲁⲩ ⲁ
65.17 [ⲧⲁϫⲣⲏⲟⲩ ⲉⲛ 8- ⲟⲩ
65.18 ⲙⲛⲧ/̅ⲥⲁⲉⲓⲉ ⲙⲛ ⲟⲩϣⲣⲡ̅ ⲛϣⲉ
65.19 ⲛⲧⲉ ⲟⲩϩⲣⲟⲕ: ⲙⲛ̅ ⲟⲩⲕⲁⲣⲱϥ
65.20 ⲙⲛ̅ ⲟⲩⲙⲛ̅ⲧϩⲣⲟⲕ ⲙⲛ ⲟⲩⲙⲛ̅
65.21 ⲧⲛⲟϭ ⲛⲛⲁⲧⲛ̅ⲣⲁⲧⲥ̅ ⲉⲁϥⲟⲩⲱ
65.22 ⲛϩ̅ ⲉⲃⲟⲗ: ⲛⲛⲉϥⲣ ⲝⲣⲓⲁ ⲁⲛ ⲛⲟⲩ
65.2 ⲝⲣⲟⲛⲟⲥ ⲟⲩⲧⲉ ⲛⲛⲉϥϫⲓ ⲁⲛ ⲉⲃⲟⲗ ⲟⲩⲉ
65.24 ⲱⲛ: ⲁⲗⲗⲁ ⲛⲧⲟϥ ⲉⲃⲟⲗ ⲙⲙⲟϥ
65.25 ⲟⲩⲁⲁϥ ⲉⲩⲁⲧⲛ̅ⲣⲁⲧϥ̅ ⲡⲉ ϩⲛ̅ ⲟⲩⲙⲛⲧ/̅
65.26 ⲁⲧⲛ̅ⲣⲁⲧⲥ̅: ⲉϥⲉⲛⲉⲣⲅⲓ ⲁⲛ ⲟⲩ
65.27 ⲧⲉ ⲉⲣⲟϥ ϩⲓ̅ⲛⲁ ϫⲉ ⲉϥⲉϣⲱⲡⲉ
65.28 ⲉϥϩⲟⲣⲕ̅ ⲙⲙⲟϥ: ⲟⲩⲧⲉ ⲛⲛⲟⲩ
65.29 ϩⲩⲡⲁⲣⲭⲓⲥ ⲁⲛ ⲡⲉ ϩⲓ̅ⲛⲁ ϫⲉ ⲛⲉϥ
65.0 ⲣϩⲁⲉ: ⲟⲩⲥⲱⲙⲁ ⲙⲉⲛ ⲡⲉ ⲉϥ
65.1 ϩⲛ̅ ⲟⲩⲧⲟⲡⲟⲥ: ⲟⲩⲁⲧⲥⲱⲙⲁ
65. ⲇⲉ ⲡⲉ ⲉϥϩⲛ̅ ⲟⲩⲏⲉⲓ: ⲉⲩⲛⲧⲁϥ
65. ⲛⲛⲟⲩϩⲩⲡⲁⲣⲭⲓⲥ ⲛⲁⲧϣⲱⲡⲉ
65.4 ⲉϥϣⲟⲟⲡ ⲛⲁⲩ ⲧⲏⲣⲟⲩ ⲉⲣⲟϥ
65.5 ⲉⲙⲛ̅ⲧⲁϥ ⲗⲁⲁⲩ ⲛⲟⲩⲱϣ ⲙ
65.6 ⲙⲁⲩ: ⲁⲗⲗⲁ ⲟⲩϩⲟⲩⲉ ϫⲓⲥⲉ
65.7 ⲡⲉ ⲛⲧⲉ ⲟⲩⲙⲛ̅ⲧⲛⲟϭ: ⲁⲩⲱ
65.8 ⲉϥϫⲟⲥⲉ ⲉⲡⲉϥϩⲣⲟⲕ: ϩⲓ̅ⲛⲁ

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66.14
66.15 1- .ⲛⲏ
66.16 [ 10- ⲁϥⲛⲁⲩ ⲉⲣⲟⲟⲩ
66.17 ⲁϥtϭⲟⲙ ⲉⲣⲟⲟⲩ ⲧⲏⲣⲟⲩ ⲉⲛⲥⲣ
66.18 ⲙⲉⲗⲓ ⲛⲁⲩ ⲁⲛ ⲙⲡⲏ ⲉⲧⲙ̅ⲙⲁⲩ ⲛ
66.19 ⲗⲁⲁⲩ: ⲟⲩⲧⲉ ⲉϣⲱⲡⲉ ⲉϣⲁⲟⲩⲁ
66.20 ϫⲓ ⲉⲃⲟⲗ ⲙⲙⲟϥ: ⲙⲉϥϫⲓ ϭⲟⲙ: ⲟⲩ
66.21 ⲧⲉ ⲙⲉⲣⲉⲗⲁⲁⲩ ⲉⲛⲉⲣⲅⲓ ⲉⲣⲟϥ ⲕⲁ
66.22 ⲧⲁ tⲙⲛⲧ/̅ⲟⲩⲱⲧ ⲉⲧϩⲟⲣⲕ̅ ⲙⲙⲟⲥ
66.2 ⲟⲩⲁⲧⲥⲟⲩⲱⲛϥ̅ ⲅⲁⲣ ⲡⲉ: ⲉⲩⲧⲟ
66.24 ⲡⲟⲥ ⲅⲁⲣ ⲡⲉ ⲛⲛⲁⲧⲛⲓϥⲉ ⲛⲧⲉ
66.25 tⲙⲛⲧ/̅ⲁⲧⲛ̅ⲁⲣⲏϫⲥ̅: ϩⲱⲥ ⲉⲩⲁ
66.26 ⲧⲛ̅ⲁⲣⲏϫϥ̅ ⲡⲉ ⲙⲛ̅ ⲟⲩⲁⲧϭⲁⲙ:
66.27 ⲁⲩⲱ ⲟⲩⲁⲧϣⲱⲡⲉ: ⲛⲛⲉϥt
66.28 ⲙⲡϣⲱⲡⲉ ⲁⲛ: ⲁⲗⲗⲁ ⲉϥϣⲱⲡ
66.29 ⲛⲛⲁⲓ ⲧⲏⲣⲟⲩ ⲉⲣⲟϥ ⲉϥϩⲟⲣⲕ̅
66.0 ⲙⲙⲟϥ ⲉϥⲁϩⲉⲣⲁⲧϥ̅ ⲉⲃⲟⲗ ϩⲙ̅
66.1 ⲡⲏ ⲉⲧⲁϩⲉⲣⲁⲧϥ̅ ⲛⲟⲩⲟⲉⲓϣ
66. ⲛⲓⲙ: ⲉⲁϥⲟⲩⲱⲛϩ̅ ⲉⲃⲟⲗ ⲛϭⲓ
66. ⲟⲩⲱⲛϩ̅ ⲛϣⲁⲉⲛⲉϩ: ⲡⲓⲡⲛⲁ̅
66.4 ⲛⲛⲁⲧⲛⲁⲩ ⲉⲣⲟϥ ⲁⲩⲱ ⲛϣⲙⲛⲧ/̅
66.5 ϭⲟⲙ: ⲡⲓⲟⲩⲁ ⲉⲧϩⲛ̅ ⲛⲁⲓ ⲧⲏⲣⲟⲩ
66.6 ⲉⲧϣⲟⲟⲡ: ⲁⲩⲱ ⲉϥⲙ̅ⲡⲉⲩ
66.7 ⲕⲱⲧⲉ ⲧⲏⲣⲟⲩ ⲉϥϫⲟⲥⲉ ⲉ
66.8 ⲣⲟⲟⲩ ⲧⲏⲣⲟⲩ: ⲟⲩϩⲁⲓⲃⲉⲥ

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67.14
67.15 .
67.16 [ⲉⲧⲁϥ.ⲣ ⲁⲩ
67.17 ⲙⲟϩϥ̅ ⲉⲃⲟⲗ ϩⲓ̅ⲧⲛ̅ ⲟⲩϭⲟⲙ: ⲁⲩⲱ
67.18 ⲁϥⲁϩⲉⲣⲁⲧϥ̅ ϩⲁⲑⲏ ⲛⲛⲁⲓ ⲉϥt
67.19 ϭⲟⲙ ⲛⲛⲁⲓ ⲧⲏⲣⲟⲩ: ⲁϥⲙⲟⲩϩ
67.20 ⲛⲛⲁⲓ ⲧⲏⲣⲟⲩ ⲉⲃⲟⲗ: ⲁⲩⲱ ⲉ
67.21 ⲧⲃⲉ ⲛⲁⲓ ⲙⲉⲛ ⲧⲏⲣⲟⲩ ⲁⲕⲥⲱ
67.22 ⲧⲙ̅ ϩⲛ̅ ⲟⲩⲧⲁϫⲣⲟ: ⲁⲩⲱ ⲙⲡⲣ̅
67.2 ⲕⲱⲧⲉ ⲛⲥⲁ ⲗⲁⲁⲩ ⲛϩⲟⲩⲟ:
67.24 ⲁⲗⲗⲁ ⲙⲟϣⲉ ⲛⲁⲕ: ⲟⲩⲧⲉ ⲛ
67.25 ⲧⲛ̅ⲥⲟⲟⲩⲛ ⲁⲛ ϫⲉ ⲟⲩⲛⲧⲉ
67.26 ⲡⲓⲁⲧⲥⲟⲩⲱⲛϥ̅ ⲟⲩⲛⲧⲁϥ
67.27 ⲛϩⲉⲛⲁⲅⲅⲉⲗⲟⲥ: ⲟⲩⲧⲉ ϩⲉⲛ
67.28 ⲛⲟⲩⲧⲉ: ⲟⲩⲧⲉ ⲡⲏ ⲉⲧϩⲟⲣⲕ̅
67.29 ⲙⲙⲟϥ: ϫⲉ ⲛⲉⲟⲩⲛⲧⲁϥ ⲛⲟⲩ
67.0 ⲗⲁⲁⲩ ϩⲣⲁⲓ ⲛϩⲏⲧϥ̅ ⲛⲥⲁⲃⲏⲗ ⲉ
67.1 ⲡⲓϩⲣⲟⲕ ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ ϫⲉ ⲛⲧⲟϥ
67. ϩⲓ̅ⲛⲁ ϫⲉ ⲛⲛⲉⲩϣⲁϩϫϥ̅: ⲟⲩ
67. ⲧⲉ ⲙⲡⲉⲧⲉϣϣⲉ ⲁⲛ ⲡⲉ ⲉ
67.4 ϫⲱⲱⲣⲉ ⲉⲃⲟⲗ ⲛϩⲟⲩⲟ ⲛⲟⲩ
67.5 ⲏⲡⲉ ⲛⲥⲟⲡ ⲉⲕⲕⲱⲧⲉ: ⲛⲉⲥ
67.6 ⲙⲡϣⲁ ⲛⲧⲉⲧⲛ̅ⲉⲓⲙⲉ ⲟⲩ
67.7 ⲁⲉⲧ ⲧⲏⲛⲉ: ⲁⲩⲱ ⲛⲥⲉϣⲁϫⲉ
67.8 ⲙⲛ̅ ⲕⲉⲟⲩⲁ: ⲁⲗⲗⲁ ⲉⲕⲁϫⲓⲧⲟⲩ

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68.14
68.15 1-
68.16 [ⲁⲩⲱ ⲡⲉϫⲁϥ ⲛⲁⲓ ϫⲉ ⲥϩⲁⲓ ⲛ
68.17 ⲛⲏ ⲉtⲛⲁϫⲟⲟⲩ ⲛⲁⲕ: ⲁⲩⲱ
68.18 ⲉtⲛⲁt ⲙⲉⲉⲩⲉ ⲛⲁⲕ ⲉⲧⲃⲏ
68.19 ⲏⲧⲟⲩ ⲛⲛⲁⲓ ⲉⲧⲛⲁⲣⲙⲡϣⲁ ⲙ-
68.20 ⲙⲛ̅ⲛⲥⲱⲕ: ⲁⲩⲱ ⲉⲕⲉⲕⲱ ⲙ
68.21 ⲡⲉⲓϫⲱⲱⲙⲉ ϩⲓ̅ϫⲛ̅ ⲟⲩⲧⲟⲟⲩ
68.22 ⲛⲅ̅ⲙⲟⲩⲧⲉ ⲉϩⲣⲁⲓ ⲟⲩⲃⲉ ⲡⲓⲣⲉϥ
68.2 ⲁⲣⲉϩ ⲉⲙⲟⲩ ϥⲣⲓⲕⲧⲟⲥ: ⲛⲁⲓ
68.24 ⲇⲉ ⲛⲧⲉⲣⲉϥϫⲟⲟⲩ ⲁϥⲡⲱⲣϫ̅
68.25 ⲉⲃⲟⲗ ⲙⲙⲟⲓ: ⲁⲛⲟⲕ ⲇⲉ ⲁⲓⲙⲟⲩϩ
68.26 ⲉⲃⲟⲗ ϩⲛ̅ ⲟⲩⲣⲁϣⲉ: ⲁⲓⲥϩⲁⲓ ⲇⲉ
68.27 ⲙⲡⲉⲓϫⲱⲱⲙⲉ ⲉⲧⲁⲩⲧⲱϣ
68.28 ⲛⲁⲓ ⲡⲁϣⲏⲣⲉ ⲙⲉⲥⲥⲟⲥ̅: ϫⲉ
68.29 ⲉⲓⲉϭⲱⲗⲡ̅ ⲛⲁⲕ ⲉⲃⲟⲗ ⲛⲛⲏ ⲉ
68.0 ⲧⲁⲩⲧⲁϣⲉ ⲟⲉⲓϣ ⲙⲙⲟⲟⲩ ⲛⲁ
68.1 ϩⲣⲁⲓ ⲛϩⲏⲧ ⲡϣⲟⲣⲡ̅ ⲇⲉ ⲁⲓϫⲓ
68. ⲧⲟⲩ ϩⲛ̅ ⲟⲩⲛⲟϭ ⲛⲥⲓⲅⲏ: ⲁⲩⲱ
68. ⲁⲉⲓⲁϩⲉⲣⲁⲧ ⲕⲁⲧⲁⲣⲟⲓ ⲉⲓⲥⲟⲃ
68.4 ⲧⲉ ⲙⲙⲟⲉⲓ: ⲛⲁⲓ ⲛⲉ ⲛⲏ ⲉⲧⲁⲩ
68.5 ϭⲟⲗⲡⲟⲩ ⲛⲁⲓ ⲉⲃⲟⲗ ⲱ= ⲡⲁϣⲏ

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69.1 ⲣⲉ ⲙⲉⲥⲥⲟⲥ
69.1
69.14 ⲧⲁϣⲉ --
69.15 ⲟⲉⲓϣ ⲙⲙⲟⲟⲩ ⲱ= ⲡⲁ --
69.16 ϣⲏⲣⲉ ⲙⲉⲥⲥⲟⲥ ⲛt --
69.17 ⲥϥⲣⲁⲅⲓⲥ ⲛⲧⲉ ⲛⲓϫⲱ--
69.18 ⲱⲙⲉ ⲧⲏⲣⲟⲩ ⲛⲧⲉ --
69.19 ⲡⲁⲗⲗⲟⲅⲉⲛⲏⲥ
69.20 ⲡ̅ⲁⲗⲗ̅ⲟⲅⲉ̅ⲛⲏⲥ̅
69.21

Source Colophon

Sahidic Coptic text of Allogenes, Nag Hammadi Codex XI, pages 45–69. Transcription from codex photographs and critical editions.

Source: Milan Konvicka / Marcion Project (GPL v2).

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