The Book of John

Mandaean Teachings of John, Seventy-Six Chapters

The Mandaean Book of John, also known as the Drašia ḏ-Yahia ("Teachings of John") and Mšaba Marai ("Teachings of the Lords"), is one of the central scriptures of the Mandaean religion. It preserves cosmological dialogues, liturgical poetry, ethical instruction, polemical episodes, and narrative cycles around John/Yahya and the World of Light.

This public page consolidates the complete seventy-six chapter Good Works translation that was formerly exposed as seventy-six separate public chapter pages. The chapter-level files remain preserved as provenance in the publication-unit archive, but the reader-facing library unit is now the book itself.

Good Works Translation from Classical Mandaic. The source text was taken from the open-access critical edition by Charles G. Häberl and James F. McGrath, The Mandaean Book of John: Text and Translation (De Gruyter, 2020). Their English translation was consulted as a reference for verification of difficult passages and proper names; the English here is an independent rendering from the Mandaic source text.

Chapter 1 — Truth Stands at the Gate of the Worlds

The Mandaean Book of John (Mšaba Marai, "Teachings of the Lords") is one of the most important scriptures of the Mandaean religion — a living Gnostic tradition with approximately 100,000 adherents, primarily in Iraq and the global diaspora. Also known as the Drašia ḏ-Yahia ("Teachings of John"), this collection of seventy-six chapters preserves liturgical poetry, cosmological dialogues, and ethical instruction that has shaped Mandaean religious life for centuries.

This opening chapter presents a cosmological catechism. Truth (Kušṭa), personified as a divine being, stands at the threshold between worlds and poses twenty-four questions about the architecture of creation: the dimensions of the earth, the origins of humanity, the celestial hierarchy of uthras ("divine beings") arranged beneath the three great vines, the identity of the cosmic guardian, and the mysteries of human generation. Ptahil, the demiurge who fashioned the material world, answers each question in turn, mapping the structure of the Mandaean cosmos from the twelve-thousand-parasang breadth of the earth to the throne of the great Mind and the lilith who haunts the beds of pregnant women.

Good Works Translation from Classical Mandaic. Translated from the critical edition text established by Charles G. Häberl and James F. McGrath (De Gruyter, 2020). The Häberl and McGrath English translation was consulted as a reference for verification of difficult passages and proper names, but the English below was independently derived from the Mandaic source text.

Teachings of the Lords

In the names of the Great Life, and the Strange One from the countless worlds of light, the Exalted who is above all works — may healing and purity, power and steadfastness, speech and hearing, a glad heart, and the loosing of sins be upon me, [name], and my wife [name], my father [name], and my mother [name], by virtue of these Teachings of the Lords.

In the name of the Great Life, may the sublime Light be magnified!

Truth stands at the gate of the worlds, putting questions to the world.

He speaks and says:

"Tell me — how broad is the earth? How far is it from the earth to the firmament of heaven?

Where did Adam come from? Where did his mate Eve come from?

Wine-Jar and Wellspring, who surpass all the worlds — where did they come from? From whose dwelling has this Oil, son of Sesame the White, come to me? From whose headwaters have these living waters flowed?

Tell me — how many thousands of uthras sit beneath the vine of Yusmir? Tell me — how many thousands of uthras sit beneath the vine of Shar? Tell me — how many thousands of uthras sit beneath the vine of Pirun?

Who raised a great cry and stirred Mind from its seat? Who set the great strife in motion, which shall never be ended? Who opened the great breach, which shall never be sealed?

Who shall be watcher of the house, as far as the boundary of all worlds?

Tell me — upon what does the throne of the great and mighty Mind rest? Tell me — how many thousands of uthras sit at the right hand of the great and mighty Mind? Tell me — how many thousands of uthras sit at the left of the great and mighty Mind? Tell me — how many thousands of uthras stand before the great and mighty Mind?

Tell me — what are the names of the three robes of radiance, light, and glory? Tell me — who bestowed speech and hearing upon the uthras in their dwellings?

Tell me — which of the uthras takes up the censer and bears it before the Mind? Tell me — which of the uthras receives prayer and praise, and carries them to his treasury to store?

Tell me — when the unborn child takes shape, in whose lap is it formed? When its mother carries it, whose fragrance does it breathe? Who among the liliths makes her bed beside women with child?

{Tell me — who shall be watcher of the house, as far as the boundary of all worlds?}"

Ptahil spoke, saying to him:

"I shall tell you what is true, and explain to you all that was.

Twelve thousand parasangs is the breadth of the earth. Twelve thousand parasangs from the earth to the firmament.

Adam was shaped from clay. Eve his mate came from her own source. This Oil, son of Sesame the White, came from the dwelling of Yusmir the Radiant.

These are living waters; they flow from the cistern of the Jordan.

Twelve thousand uthras sit beneath the vine of Yusmir. Twelve thousand uthras sit beneath the vine of Shar. Twenty-four thousand uthras sit beneath the vine of Pirun.

Yushamin set the great strife in motion, which shall never be ended. Abathur opened the great breach, which shall never be sealed.

I, Ptahil, am watcher of the house, as far as the boundary of all worlds.

The throne of the great and mighty Mind rests upon the word of Life.

At the right hand of the great and mighty Mind sit twelve thousand uthras. At the left of the great and mighty Mind sit twelve thousand uthras. Before the great and mighty Mind stand twenty-four thousand uthras.

As for the names of the three robes of radiance, light, and glory — they declare themselves.

The uthra Shunglan takes up the censer and bears it before the Mind.

The uthra Samandirel receives prayer and praise, and carries them to his treasury to store.

When the child takes shape, it is shaped in the lap of its father. It is drawn from its father's loins and set within its mother's womb. While the child is within its mother, it breathes the fragrance of Life.

The lilith Zahriel makes her bed beside women with child."

The victorious Life speaks, and the man who went here prevails!

In the name of the Great Life, may the sublime Light be magnified!

Colophon

Good Works Translation from Classical Mandaic by the Good Works Library, 2026.

The Mandaic source text was extracted from the open-access critical edition of Charles G. Häberl and James F. McGrath, The Mandaean Book of John: Text and Translation (Berlin: De Gruyter, 2020), available on the Internet Archive under CC BY-NC-ND 4.0. The Mandaic text itself — the language of the ancient Mandaean religious community — is not subject to copyright. The English translation presented here was independently derived from the Classical Mandaic source text. Häberl and McGrath's English was consulted as a reference for verification of difficult passages, proper names, and uncertain readings, but the translation above is an independent rendering with its own vocabulary choices (e.g., "Mind" for mana rather than "Intellect"; "uthras" preserved in Mandaic rather than rendered as "excellencies"; "parasangs" rather than "leagues"; "firmament" rather than "vault of heaven"; "gate" rather than "entrance").

Classical Mandaic is an Eastern Aramaic dialect closely related to Syriac and Babylonian Talmudic Aramaic. The translator's knowledge of Semitic languages (Biblical Aramaic, Syriac, Hebrew) and Mandaic grammar informed this translation. The critical edition's textual apparatus (variant readings, emendations) was not independently verified; this translation follows the text as established by Häberl and McGrath.

This is an independent Good Works Translation from Classical Mandaic. Haberl and McGrath (2020) provide a prior complete scholarly English translation; this rendering is independently derived from the Mandaic source text.

Translated by Tansaku (探索), the Expeditionary Translator (translator session 65). Compiled and formatted for the Good Works Library, 2026.

Source Text: ࡌࡔࡀࡁࡀ ࡌࡀࡓࡀࡉ — Chapter 1

Classical Mandaic source text from the critical edition of C. G. Häberl and J. F. McGrath, The Mandaean Book of John (De Gruyter, 2020). Presented here for reference, study, and verification alongside the English translation above.

ࡌࡔࡀࡁࡀ ࡌࡀࡓࡀࡉ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ ࡅࡍࡓࡊࡀࡉࡉࡀ ࡌࡍ ࡀࡋࡌࡉࡀ ࡖ
ࡄࡍࡅࡓࡀ ࡉࡀࡕࡉࡓࡉࡀ ࡖࡏࡋࡀࡅࡉࡀ ࡅࡊࡋࡄࡅࡍ ࡏࡅࡁࡀࡃࡉࡀ ࡀࡎࡅࡕࡀ
ࡅࡆࡀࡅࡊࡕࡀ ࡄࡀࡉࡋࡀ ࡅࡔࡓࡀࡓࡀ ࡅࡏࡌࡓࡀ ࡅࡔࡉࡌࡀ ࡄࡀࡃࡅࡀࡕ
ࡋࡉࡁࡀ ࡅࡔࡀࡁࡉࡒ ࡄࡀࡈࡀࡉࡉࡀ ࡉࡍࡄࡅࡉࡋࡉࡀ ࡀࡋࡃࡉࡋࡉࡀ ࡋࡐࡀࡍ ‖
ࡁࡓ ࡋࡐࡀࡉࡍࡕࡀ ࡅࡆࡀࡅࡀࡉ ࡋࡐࡀࡉࡍࡕࡀ ࡕࡐ ࡋࡐࡀࡉࡍࡕࡀ ࡅࡋࡀࡁ
[2]
ࡋࡐࡀࡍ ࡁࡓ ࡋࡐࡀࡉࡍࡕࡀ ࡅࡏࡋ ࡏࡌ ࡋࡐࡀࡉࡍࡕࡀ
ࡕࡐ ࡋࡐࡀࡉࡍࡕࡀ ࡁࡄࡀࡋࡉࡍ ࡃࡓࡀࡔࡉࡀ ࡖࡌࡀࡋࡉࡊࡀ
ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡌࡔࡀࡉࡉࡋ ࡅࡀࡌࡀࡓ ࡁࡀࡋࡌࡀ
ࡋࡁࡀࡁ ࡀࡋࡌࡉࡀ ࡒࡀࡉࡉࡌ ࡅࡊࡔࡈࡀ
ࡅࡀࡌࡀࡓ
ࡌࡊࡀ ࡄࡀࡅࡉࡀ ࡎࡅࡌࡇࡊ
ࡀࡌࡀࡓࡅࡋࡉࡀ ࡀࡓࡒࡀ
ࡖࡓࡒࡉࡄࡀ ࡓࡀࡅࡌࡀ ࡌࡊࡀ ࡄࡀࡅࡉࡀ
ࡅࡌࡍ ࡀࡓࡒࡀ ࡋࡒࡅࡌࡁࡀ
ࡄࡀࡅࡀ ࡆࡀࡅࡇ ࡌࡍ ࡌࡀࡄࡅ ࡄࡅࡀࡕ
ࡅࡀࡃࡀࡌ ࡌࡍ ࡌࡀࡄࡅ ࡄࡅࡀ 5
ࡖࡔࡀࡀࡍࡉ ࡌࡍ ࡀࡋࡌࡉࡀ ࡌࡀࡍ ࡄࡅࡀ
ࡄࡀࡌࡀࡓ ࡀࡊࡀࡍ ࡅࡌࡀࡌࡁࡅࡂࡀ
ࡌࡍ ࡔࡉࡊࡕࡍࡀ ࡖࡌࡀࡅࡍ ࡀࡕࡀࡋࡉࡀ
ࡄࡀࡆࡉࡍ ࡌࡉࡔࡀ ࡁࡓ ࡔࡅࡔࡌࡀ ࡄࡉࡅࡀࡓࡀ
ࡌࡍ ࡉࡀࡓࡃࡀࡍ ࡖࡌࡀࡅࡍ ࡀࡕࡉࡍ
ࡄࡀࡋࡉࡍ ࡉࡀࡓࡃࡉࡍࡀ ࡖࡌࡉࡀ ࡄࡉࡉࡀ
ࡀࡌࡀࡓࡅࡋࡉࡀ ࡌࡊࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡍ
ࡅࡏࡋ ࡀࡕࡅࡕࡉࡀ ࡖࡉࡅࡎࡌࡉࡓ ࡂࡅࡐࡀࡍ
ࡀࡌࡀࡓࡅࡋࡉࡀ ࡌࡊࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡍ
ࡅࡏࡋ ࡀࡕࡅࡕࡉࡀ ࡖࡔࡀࡓ ࡂࡅࡐࡀࡍ10
ࡀࡌࡀࡓࡅࡋࡉࡀ ࡌࡊࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡍ
ࡅࡏࡋ ࡀࡕࡅࡕࡉࡀ ࡖࡉࡐࡓࡅࡍ ࡂࡅࡐࡀࡍ ‖
[3]
ࡅࡌࡀࡍ ࡓࡀࡃࡍࡉࡃࡇ ࡋࡌࡀࡀࡍ ࡌࡍ ࡃࡅࡕࡊࡇ
ࡌࡀࡍ ࡒࡀࡓࡉࡀ ࡒࡀࡋࡀ ࡓࡁࡀ
ࡖࡏࡋ ࡃࡀࡓࡃࡀࡓࡉࡀ ࡋࡀࡌࡉࡔࡕࡓࡉࡀ
ࡌࡀࡍ ࡓࡉࡌࡉࡉࡇ ࡏࡋ ࡕࡉࡂࡓࡀ ࡓࡁࡀ
ࡖࡏࡋ ࡃࡀࡓࡃࡀࡓࡉࡀ ࡋࡀࡌࡉࡎࡕࡀࡊࡓ
ࡌࡀࡍ ࡔࡉࡒࡋࡇ ࡋࡁࡉࡃࡒࡀ ࡓࡀࡌࡀ
ࡀࡋࡌࡀ ࡋࡉࡊࡌࡀࡑࡕ ࡀࡋࡌࡉࡀ
ࡌࡀࡍ ࡄࡅࡀ ࡀࡍࡈࡀࡓ ࡁࡀࡉࡕࡀ 15
ࡀࡋࡌࡀࡄࡅ ࡎࡌࡉࡀࡊ
ࡀࡌࡀࡓࡅࡋࡉࡀ ࡀࡓࡎࡀ ࡖࡌࡀࡀࡍ ࡓࡁࡀ ࡀࡊࡁࡉࡓࡀ
ࡌࡊࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡀ
ࡀࡌࡀࡓࡅࡋࡉࡀ ࡏࡋ ࡉࡀࡌࡉࡇࡍ ࡖࡌࡀࡀࡍ ࡓࡁࡀ ࡀࡊࡁࡉࡓࡀ
ࡀࡌࡀࡓࡅࡋࡉࡀ ࡌࡊࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡀ
ࡅࡏࡋ ࡏࡎࡌࡀࡋࡇ ࡖࡌࡀࡀࡍ ࡓࡁࡀ ࡀࡊࡁࡉࡓࡀ
ࡀࡌࡀࡓࡅࡋࡉࡀ ࡌࡊࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡒࡀࡉࡌࡉࡀ
ࡅࡏࡋ ࡒࡅࡃࡀࡌࡇ ࡖࡌࡀࡀࡍ ࡓࡁࡀ ࡀࡊࡁࡉࡓࡀ
ࡖࡆࡉࡅࡀ ࡅࡄࡍࡅࡓࡀ ࡅࡏࡒࡀࡓࡀ ࡌࡀࡄࡅ ࡔࡅࡌࡀࡉࡄࡅࡍ
ࡀࡌࡀࡓࡅࡋࡉࡀ ࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡕࡋࡀࡕࡀ ࡀࡋࡁࡅࡔࡉࡀ 20
ࡅࡔࡉࡌࡀ ࡋࡏࡅࡕࡓࡉࡀ ࡂࡀࡋࡉࡋࡅࡍ ࡁࡔࡉࡊࡀࡍࡕࡅࡍ
ࡀࡌࡀࡓࡅࡋࡉࡀ ࡌࡀࡍ ࡏࡌࡓࡀ ࡋࡔࡉࡌࡀ ࡅࡏࡌࡓࡀ
ࡀࡍࡎࡉࡁ ࡒࡀࡅࡒࡀ ࡖࡓࡉࡄࡀ
ࡀࡌࡀࡓࡅࡋࡉࡀ ࡌࡀࡍ ࡌࡍ ࡏࡅࡕࡓࡉࡀ
ࡅࡏࡋ ࡒࡅࡃࡀࡌ ࡌࡀࡀࡍ ‖ ࡌࡀࡉࡉࡋ
[4]
ࡌࡒࡀࡁࡉࡋ ࡁࡅࡕࡀ ࡅࡕࡅࡔࡁࡉࡄࡕࡀ
ࡀࡌࡀࡓࡅࡋࡉࡀ ࡌࡀࡍ ࡌࡍ ࡏࡅࡕࡓࡉࡀ

ࡅࡌࡀࡉࡉࡋ ࡀࡊࡎࡉࡋࡇ ࡁࡉࡕ ࡂࡉࡆࡍࡉࡇ25
ࡁࡀࡊࡍࡇࡐ ࡖࡌࡀࡅࡍ ࡌࡉࡈࡑࡀࡓࡀࡓ
ࡀࡌࡀࡓࡅࡋࡉࡀ ࡗ ࡌࡉࡈࡑࡀࡓࡀࡓ ࡏࡅࡋࡀ
ࡗ ࡄࡀࡅࡉࡀ ࡏࡋ ࡏࡌࡇ ࡁࡓࡉࡄࡀ ࡖࡌࡀࡅࡍ ࡌࡀࡓࡄࡀ
ࡌࡀࡅࡍ ࡌࡍ ࡋࡉࡋࡉࡀࡕࡀ ࡔࡓࡏࡉࡀ
ࡏࡋ ࡀࡓࡎࡀࡉࡅࡍ ࡖࡁࡀࡈࡉࡀࡍࡕࡀ
ࡀࡋࡌࡀ ࡋࡉࡊࡌࡀࡑࡕ ࡀࡋࡌࡉࡀ{
}ࡀࡌࡀࡓࡅࡋࡉࡀ ࡌࡀࡍ ࡄࡅࡀ ࡀࡍࡈࡀࡓ ࡁࡀࡉࡕࡀ
ࡀࡀࡍ ࡏࡌࡀࡓࡋࡀࡊ ࡅࡊࡔࡈࡀ
ࡌࡀࡋࡉࡋ ࡕࡐࡀࡄࡉࡋ ࡖࡉࡍࡌࡀࡓࡋࡇ30
ࡅࡀࡀࡍ ࡏࡉࡀࡓࡐࡉࡔࡀࡊ ࡗ ࡖࡄࡅࡀࡕ
ࡀࡐࡓࡎࡉࡀ ࡄࡀࡅࡉࡀ ࡎࡅࡌࡇࡊ
ࡀࡓࡒࡀ ࡕࡓࡉࡎࡀࡓ ࡀࡋࡉࡐࡀ
ࡕࡓࡉࡎࡀࡓ ࡀࡋࡉࡐࡀ ࡀࡐࡓࡎࡉࡀ ࡄࡀࡅࡉࡀ ࡓࡀࡅࡌࡀ
ࡅࡌࡍ ࡀࡓࡒࡀ ࡋࡒࡅࡌࡁࡀ ࡖࡓࡒࡉࡄࡀ
ࡄࡀࡅࡀ ࡆࡀࡅࡇ ࡌࡍ ࡀࡊࡀࡍ ࡖࡀࡍࡔࡐࡉࡇ ࡀࡄࡅࡀࡕ
ࡅࡀࡃࡀࡌ ࡌࡍ ࡈࡉࡀࡍ ࡄࡅࡀ
ࡌࡍ ࡔࡉࡊࡕࡍࡇ ࡖࡉࡅࡎࡌࡉࡓ ࡆࡉࡅࡀ ࡀࡕࡀ
ࡄࡀࡆࡉࡍ ࡌࡉࡔࡀ ࡁࡓ ࡔࡅࡔࡌࡀ ࡄࡉࡅࡀࡓࡀ35
ࡌࡍ ࡄࡅࡎ ࡉࡀࡓࡃࡀࡍ ࡀࡕࡉࡍ
ࡄࡀࡋࡉࡍ ࡄࡉࡅࡍࡍ ࡌࡉࡀ ࡄࡉࡉࡀ
ࡕࡓࡉࡎࡀࡓ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ‖ ࡉࡀࡕࡁࡉࡀ
ࡅࡏࡋ ࡀࡕࡅࡕࡇ ࡖࡉࡅࡎࡌࡉࡓ ࡂࡅࡐࡀࡍ
[5]
ࡀࡕࡓࡉࡎࡀࡓ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡍ
ࡅࡏࡋ ࡀࡕࡅࡕࡇ ࡖࡔࡀࡓ ࡂࡅࡐࡀࡍ
ࡎࡓࡉࡍ ࡅࡀࡓࡁࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡍ
ࡅࡏࡋ ࡀࡕࡅࡕࡇ ࡖࡉࡐࡓࡅࡍ ࡂࡅࡐࡀࡍ
ࡖࡏࡋ ࡃࡀࡓࡃࡀࡓࡉࡀ ࡋࡀࡌࡉࡔࡕࡓࡉࡀ
ࡉࡅࡔࡀࡌࡉࡍ ࡓࡉࡌࡉࡅࡇ ࡋࡕࡉࡂࡓࡀ ࡓࡁࡀ40
ࡖࡋࡃࡀࡓࡃࡀࡓࡉࡀ ࡋࡀࡌࡉࡎࡕࡀࡊࡓ
ࡀࡁࡀࡕࡅࡓ ࡔࡉࡒࡋࡇ ࡀࡋࡁࡉࡃࡒࡀ ࡓࡀࡌࡀ
ࡀࡋࡌࡀ ࡋࡉࡊࡌࡀࡑࡕ ࡀࡋࡌࡉࡀ
ࡀࡀࡍ ࡕࡐࡀࡄࡉࡋ ࡄࡅࡉࡕ ࡀࡍࡈࡀࡓ ࡁࡀࡉࡕࡀ
ࡏࡋ ࡌࡉࡉࡍࡋࡀࡕ ࡄࡉࡉࡀ ࡎࡌࡉࡀࡊ
ࡀࡓࡎࡀ ࡖࡌࡀࡀࡍ ࡓࡁࡀ ࡀࡊࡁࡉࡓࡀ
ࡕࡓࡉࡎࡀࡓ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡀ
ࡋࡉࡀࡌࡉࡇࡍ ࡖࡌࡀࡀࡍ ࡓࡁࡀ ࡀࡊࡁࡉࡓࡀ
ࡕࡓࡉࡎࡀࡓ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡀ
ࡅࡏࡋ ࡀࡎࡌࡀࡋࡇ ࡖࡌࡀࡀࡍ ࡓࡁࡀ ࡀࡊࡁࡉࡓࡀ45
ࡎࡓࡉࡍ ࡅࡀࡓࡁࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡒࡀࡉࡌࡉࡀ
ࡅࡏࡋ ࡒࡅࡃࡀࡌࡇ ࡖࡌࡀࡀࡍ ࡓࡁࡀ ࡀࡊࡁࡉࡓࡀ
ࡖࡆࡉࡅࡀ ࡄࡍࡅࡓࡀ ࡅࡏࡒࡀࡓࡀ
ࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡕࡋࡀࡕࡀ ࡋࡁࡅࡔࡉࡀ
ࡄࡀࡃ ࡄࡀࡃ ࡌࡀࡓࡐࡀࡔ ࡏࡋ ࡃࡅࡕࡊࡇ
ࡀࡍࡎࡉࡁ ࡒࡀࡅࡒࡀ ࡖࡓࡉࡄࡀ
ࡔࡉࡂࡍࡋࡀࡍ ࡏࡅࡕࡓࡀ
ࡅࡏࡋ ࡒࡅࡃࡀࡌ ࡌࡀࡀࡍ ࡌࡀࡉࡉࡋ50
‖ ࡌࡒࡀࡁࡉࡋ ࡁࡅࡕࡀ ࡅࡕࡅࡔࡁࡉࡄࡕࡀ
ࡎࡀࡌࡀࡃࡍࡉࡓࡏࡉࡋ ࡏࡅࡕࡓࡀ
ࡅࡌࡀࡉࡉࡋ ࡀࡊࡎࡉࡋࡇ ࡁࡉࡕ ࡂࡉࡆࡍࡉࡇ
[6]
ࡁࡀࡊࡍࡇࡐ ࡖࡀࡁࡅࡉࡀ ࡌࡉࡈࡑࡀࡓࡀࡓ
ࡗ ࡌࡉࡈࡑࡀࡓࡀࡓ ࡏࡅࡋࡀ
ࡖࡀࡁࡅࡉࡀ ࡅࡁࡓࡊࡀࡎ ࡏࡌࡇ ࡌࡉࡓࡌࡉࡀ
ࡌࡉࡕࡎࡍࡉࡁ ࡌࡍ ࡄࡀࡋࡇࡑ
ࡁࡓࡉࡄࡀ ࡖࡄࡉࡉࡀ ࡌࡀࡓࡄࡀ
ࡗ ࡄࡀࡅࡉࡀ ࡉࡀࡋࡃࡀ ࡌࡍ ࡓࡊࡀࡎ ࡏࡌࡇ55
ࡆࡀࡄࡓࡏࡉࡋ ࡋࡉࡋࡉࡕࡀ ࡔࡓࡏࡉࡀ
ࡏࡋ ࡀࡓࡎࡀࡉࡉࡍ ࡖࡁࡀࡈࡀࡍࡕࡀ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ

Source Colophon

Mandaic source text from: Charles G. Häberl and James F. McGrath, eds., The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin/Boston: De Gruyter, 2019). Open access text and translation published 2020 on Internet Archive (archive.org/details/mandaeanbookofjohn) under CC BY-NC-ND 4.0 (applies to editorial arrangement and English translation; the underlying Mandaic text is ancient and in the public domain).

The Mandaic script in this file uses the Unicode Mandaic block (U+0840–U+085F), typeset in the critical edition by Ardwan Al-Sabti. Text extracted via PyMuPDF from the open-access PDF.

Chapter 2 — Truth Stands at the Gate of the Worlds (Continued)

This second chapter of the Mandaean Book of John continues the cosmological catechism begun in Chapter 1. Where the first chapter asked about the architecture of creation — the breadth of the earth, the celestial hierarchies, the origins of humanity — this chapter turns to the darker questions: who began the war in heaven? Who revealed secrets that should have been hidden? Who overturned the great judgment?

The answers come not from Ptahil (the demiurge, who answered Chapter 1) but from Yukashar, who maps the blame across the Mandaean pantheon: Yushamin the rebel who started the fight with the Light, Hibil who shook the settlements, Abathur who was cast down to become the judge of souls. The chapter culminates in Abathur's agonized lament — "I said I would be great; who has made me so small upon the earth?" — one of the most poignant passages in Mandaean literature.

Good Works Translation from Classical Mandaic. Translated from the critical edition text established by Charles G. Häberl and James F. McGrath (De Gruyter, 2020). The Häberl and McGrath English translation was consulted as a reference for verification of difficult passages and proper names, but the English below was independently derived from the Mandaic source text.

Truth stands at the gate of the worlds, putting questions.

He speaks and says:

"Who revealed the secret of the Great, and began the fight with the Light?

Who shook the settlements, and caused the rumbling in Senyawis?

Who cast Yushamin down from his place? Who bound Ur in bonds?

Why was Abathur made a judge? Why was inequality created in the world?

Who revealed Truth in the world? Who told Spirit?

Who stirred up strife on high, and who brought calm?

Who cast war upon the world, and who overturned the great judgment?

Who revealed the secret of the Light? Who caused the works to be destroyed?

Who spoke the word when it did not exist? Who disturbed the settlements, and who cast war upon the world?

Who brought the great weapon, and divided it, and placed it in every place?

Who seized praise, and recited it to the voice of Life from beginning to end?"

When Truth had said this, my son Yukashar searched his memory, and he said:

"I shall tell you what is true, and explain to you all that was.

Yushamin revealed the secret of the Great, and began the fight with the Light.

Hibil shook the settlements, and caused the rumbling in Senyawis. He caused the rumbling in Senyawis, and revealed the secret of Darkness.

Ur was bound by the word of Life, with bonds that have no end.

Yushamin was cast down because he wished to make a strike and begin a fight with the house of the Mighty. He devised wicked schemes, and was bound, that Yushamin might remain for all eternity. He was stripped of his own authority, for he had no order. He took no care, and was not humbled, and was not called forth like the uthras.

They made Abathur a judge, for the uthra Hibil cast him down.

He saw his son in the black water, and he called him to his settlement, and he said:

'I am a king's son — therefore I shall be called a king's son,'

and he said:

'I shall set a seal upon my settlement, so that my strength shall be doubled.'

He called his son Ptahil, and raised him to sit in his settlement.

Abathur wronged his ancestors and my house. He was humbled and cast from his throne, and he went to become the scales.

Abathur weeps and wails, and the cry rises and reaches the firmament."

"Whoever does good finds what is evil. Whoever does evil finds what is good.

I said I would be great — who has made me so small upon the earth?

I said I would be a king — who has set me at the end of the worlds?

I said I would be distinguished — who has placed the scales in my hand?

When I was gentle and meek, why did they call me a rebel?"

Manda d'Hayyi told Spirit, and began the fight with the house of Life.

Gubran revealed Truth, and shook all the rivers.

Yukabar brought calm, and Yushamin stirred up fight and tumult in the world.

Ptahil caused the works to be destroyed, and the Cloud revealed the secret of the Light.

Transplant disturbed the settlements. Behram spoke the word when it did not exist.

Ptahil brought the great weapon, and Sprout cast war upon the world.

The uthra Hibil seized praise, divided it, and cast it about in many places. This was carried to the voice. He called on high, and the voice rose up.

The victorious Life speaks, and the man who went here prevails!

In the name of the Great Life, may the sublime Light be magnified!

Colophon

Good Works Translation from Classical Mandaic by the Good Works Library, 2026.

Vocabulary choices distinguishing this translation from Häberl and McGrath: "Mind" for mana (not "Intellect"), "uthras" preserved in Mandaic (not "excellencies"), "bonds" for ʿasura (not "ties"), "settlements" for šikanta (not generic locations), "firmament" for rqiha and mruma (not "vault" or "heaven"). The term "Transplant" renders ʿAtiniṣb literally, following the meaning of the Mandaic root; "Sprout" likewise renders Yinbṭa. These celestial beings are known by their Mandaic function-names in the original text.

Chapter 2 shifts the cosmological register from Chapter 1's catechism of creation to a theodicy of conflict. Where Ptahil answered Chapter 1's questions about the structure of the cosmos, Yukashar answers Chapter 2's questions about how that structure was broken. The Abathur passage (vv. 28–41) is among the most emotionally charged in the Book of John — the judge of the dead lamenting his own judgment.

Translated by Tanken (探検), the Expeditionary Translator (translator session 66). Compiled and formatted for the Good Works Library, 2026.

Source Text: ࡌࡔࡀࡁࡀ ࡌࡀࡓࡀࡉ — Chapter 2

ࡅࡌࡔࡀࡉࡉࡋ
ࡏࡋ ࡁࡀࡁ ࡀࡋࡌࡉࡀ ࡒࡀࡉࡉࡌ ࡅࡊࡔࡈࡀ
ࡅࡀࡌࡀࡓ
ࡅࡕࡉࡂࡓࡀ ࡁࡄࡍࡅࡓࡀ ࡌࡀࡍ ࡓࡌࡀ
ࡌࡀࡍ ࡂࡋࡀ ࡓࡀࡆࡀ ࡖࡓࡁࡉࡀ
ࡅࡂࡅࡄࡀ ࡁࡎࡉࡉࡍࡀࡅࡉࡎ ࡌࡀࡍ ࡂࡄࡀ
ࡌࡀࡍ ࡀࡃࡍࡉࡉࡍࡍ ࡋࡔࡉࡊࡀࡍࡕࡀ
ࡅࡏࡋ ࡉࡅࡔࡀࡌࡉࡍ ࡌࡀࡍ ࡀࡔࡉࡐࡋࡇ ࡌࡍ ࡃࡅࡕࡊࡇ
ࡋࡏࡅࡓ ࡌࡀࡍ ࡏࡎࡓࡇ ࡁࡏࡎࡅࡓࡀ5
ࡋࡌࡀࡄࡅ ࡄࡅࡎࡓࡀࡀࡍ ࡁࡀࡋࡌࡀ ࡒࡉࡓࡉࡅࡉࡀ
ࡋࡀࡁࡀࡕࡅࡓ ࡋࡌࡀࡄࡅ ࡃࡀࡉࡀࡀࡍ ࡔࡀࡅࡉࡅࡉࡀ
ࡅࡅࡊࡔࡈࡀ ࡌࡀࡍ ࡂࡀࡋࡉࡋࡇ ࡁࡀࡋࡌࡀ
ࡋࡓࡅࡄࡀ ࡌࡍ ‖ ࡏࡌࡓࡀ
ࡅࡌࡀࡓࡂࡅࡔ ࡁࡏࡌࡓࡅࡌࡀ ࡌࡀࡍ ࡀࡁࡀࡃ
ࡋࡉࡍࡄࡅࡕࡀ ࡌࡀࡍ ࡀࡕࡉࡀ
ࡅࡒࡓࡀࡁࡀ ࡌࡀࡍ ࡓࡌࡀࡁࡇ ࡁࡀࡋࡌࡀ
ࡌࡀࡍ ࡏࡐࡇࡊ ࡋࡃࡉࡀࡍ ࡓࡁࡀ
ࡅࡓࡀࡆࡀ ࡖࡄࡍࡅࡓࡀ ࡌࡀࡍ ࡂࡋࡀ
ࡌࡀࡍ ࡀࡄࡓࡉࡁ ࡏࡁࡉࡃࡀࡕࡀ10
ࡅࡌࡀࡍ ࡏࡌࡓࡇ ࡏࡋ ࡌࡉࡉࡍࡋࡕࡀ ࡗ ࡖࡋࡀࡄࡅࡀࡕ
ࡌࡀࡍ ࡔࡀࡂࡉࡔ ࡔࡉࡊࡀࡍࡕࡀ
ࡅࡒࡓࡀࡁࡀ ࡓࡌࡀࡁࡇ ࡁࡀࡋࡌࡀ
ࡌࡀࡍ ࡀࡕࡉࡇ ࡋࡆࡀࡉࡀࡍ ࡓࡁࡀ
ࡅࡀࡐࡋࡂࡇ ࡅࡓࡉࡌࡉࡇ ࡁࡀࡕࡀࡓ ࡀࡕࡀࡓ
ࡌࡀࡍ ࡋࡉࡂࡈࡇ ࡋࡕࡅࡔࡁࡉࡄࡕࡀ
ࡅࡒࡉࡓࡉࡇ ࡋࡒࡀࡋࡀ ࡖࡄࡉࡉࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡌࡀࡍ ࡒࡓࡀࡁࡇ ࡁࡕࡅࡔࡁࡉࡄࡕࡀ
ࡉࡅࡀࡊࡔࡀࡓ ࡁࡓ ࡏࡕࡀࡓࡐࡀࡔ ࡌࡍ ࡏࡅࡓࡑࡇ
ࡗ ࡄࡀࡆࡀ ࡀࡌࡀࡓ ࡅࡊࡔࡈࡀ15
ࡅࡀࡌࡀࡓ
ࡅࡀࡀࡍ ࡏࡉࡀࡓࡐࡉࡔࡀࡊ ࡗ ࡖࡄࡅࡀࡕ
ࡀࡀࡍ ࡏࡌࡀࡓࡋࡀࡊ ࡅࡊࡔࡈࡀ
ࡅࡕࡉࡂࡓࡀ ࡁࡀࡄࡍࡅࡓࡀ ࡓࡌࡀ
ࡉࡅࡔࡀࡌࡉࡍ ࡂࡋࡀ ࡓࡀࡆࡀ ࡖࡓࡁࡉࡀ
ࡅࡂࡅࡄࡀ ࡁࡎࡉࡉࡍࡀࡅࡉࡎ ࡂࡀࡍ ‖
ࡄࡉࡁࡉࡋ ࡀࡃࡍࡉࡉࡍࡍ ࡋࡔࡉࡊࡀࡍࡕࡀ
ࡅࡓࡀࡆࡀ ࡖࡄࡔࡅࡀࡊ ࡂࡋࡀ
ࡂࡅࡄࡀ ࡂࡀࡍ ࡁࡎࡉࡉࡍࡀࡅࡉࡎ
20
ࡁࡏࡎࡅࡓࡀ ࡖࡎࡀࡀࡊ ࡋࡉࡕࡋࡇ
ࡏࡅࡓ ࡁࡌࡉࡉࡍࡋࡀࡕ ࡄࡉࡉࡀ ࡏࡎࡕࡀࡓ
ࡖࡁࡀ ࡌࡉࡁࡀࡃ ࡒࡓࡀࡁࡀ
ࡉࡅࡔࡀࡌࡉࡍ ࡏࡕࡀࡔࡀࡐࡋ ࡀࡌࡉࡈࡍࡅࡋ
ࡅࡌࡉࡓࡌࡉࡀ ࡕࡉࡂࡓࡀ ࡁࡉࡕ ࡓࡅࡓࡁࡉࡀ
ࡖࡋࡀࡋࡀࡌ ࡏࡕࡉࡁ ࡉࡅࡔࡀࡌࡉࡍ
ࡄࡀࡔࡉࡁ ࡁࡉࡔࡅࡕࡀ ࡅࡏࡎࡕࡀࡓ ࡁࡏࡎࡅࡓࡀ
ࡖࡋࡀࡅ ࡎࡃࡉࡓࡀ ࡄࡅࡀ
ࡀࡔࡋࡐࡇ ࡅࡐࡌࡇ ࡀࡌࡉࡈࡍࡅࡋ25
ࡀࡅࡊࡀࡕ ࡏࡅࡕࡓࡉࡀ ࡋࡀࡏࡕࡉࡒࡓࡉࡀ
ࡋࡀࡓࡀࡍ ࡅࡋࡀࡏࡕࡌࡀࡀࡊࡊ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ ࡀࡔࡋࡐࡇ
ࡀࡁࡀࡕࡅࡓ ࡔࡀࡅࡉࡅࡉࡀ ࡃࡀࡉࡀࡀࡍ
ࡁࡔࡉࡊࡕࡍࡇ ࡒࡉࡓࡉࡉࡇ
ࡄࡆࡀ ࡁࡓࡇ ࡁࡌࡉࡀ ࡎࡉࡀࡅࡉࡀ ࡄࡅ
ࡅࡀࡌࡀࡓ
ࡕࡅࡌ ࡁࡓ ࡌࡀࡋࡉࡊࡀ ࡏࡕࡉࡒࡓࡉࡀ
ࡀࡀࡍ ࡁࡓ ࡌࡀࡋࡉࡊࡀ30
ࡅࡀࡌࡀࡓ
ࡄࡀࡉࡋࡀࡉ ࡄࡀࡅࡉࡀ ࡋࡄࡀࡃ ࡕࡓࡉࡍ
ࡏࡎࡉࡒࡕࡀ ࡕࡀࡓࡉࡑࡀࡍ ࡁࡔࡉࡊࡕࡍࡀࡉ
ࡅࡀࡎࡒࡇ ࡁࡔࡉࡊࡕࡍࡇ ࡀࡅࡕࡁࡇ
ࡒࡉࡓࡉࡉࡇ ࡋࡕࡐࡀࡄࡉࡋ ࡁࡓࡇ
ࡔࡀࡋࡐࡀ ࡅࡌࡀࡔࡀࡐࡋ ࡌࡍ ࡅࡊࡓࡎࡉࡉࡇ
ࡀࡁࡀࡕࡅࡓ ࡀࡎࡉࡊࡋ ࡁࡀࡁࡀࡄࡀࡕࡇ ࡅࡁࡀࡁࡉࡕ
ࡅࡀࡆࡀࡋ ࡌࡅࡆࡀࡉࡍࡀ ࡄࡅࡀ ‖35
ࡅࡎࡀࡋࡉࡒ ࡅࡌࡀࡈࡉࡀ ࡌࡓࡅࡌࡀ
ࡁࡀࡉࡊࡀ ࡅࡀࡋࡉࡀ ࡀࡁࡀࡕࡅࡓ
ࡖࡎࡉࡍࡀ ࡈࡀࡁࡉࡃ ࡁࡉࡔ ࡌࡀࡔࡀࡊ ࡈࡀࡁ
ࡖࡀࡁࡀࡃ ࡈࡀࡁ ࡌࡀࡔࡀࡊ ࡈࡀࡁ
ࡆࡅࡈࡀ ࡁࡕࡉࡁࡉࡋ ࡌࡀࡍ ࡔࡀࡅࡉࡀࡍ
ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡓࡁࡀ
ࡁࡃࡀࡍࡁ ࡀࡋࡌࡉࡀ ࡌࡀࡍ ࡏࡅࡕࡁࡀࡍ
ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡌࡀࡋࡀࡊ
ࡅࡌࡅࡆࡀࡉࡍࡀ ࡏࡋ ࡏࡃࡀࡉ ࡌࡀࡍ ࡓࡌࡀ
ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡏࡓࡐࡉࡔࡀࡉࡀ40
ࡀࡋࡌࡀ ࡖࡌࡓࡉࡃࡀ ࡒࡓࡅࡍ
ࡗ ࡉࡍࡄࡀ ࡄࡅࡉࡕ ࡅࡌࡉࡊࡀࡊ
ࡅࡕࡉࡂࡓࡀ ࡁࡉࡕ ࡄࡉࡉࡀ ࡓࡌࡀ
ࡋࡓࡅࡄࡀ ࡏࡌࡓࡀ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡅࡀࡃࡍࡉࡅࡍࡍ ࡋࡉࡀࡓࡃࡉࡍࡀ ࡅࡊࡋࡄࡅࡍ
ࡋࡅࡊࡔࡈࡀ ࡂࡀࡋࡉࡋࡇ ࡂࡅࡁࡓࡀࡍ
ࡅࡌࡀࡓࡂࡅࡔ ࡉࡅࡔࡀࡌࡉࡍ ࡕࡉࡂࡓࡀ ࡓࡌࡀࡁࡇ ࡁࡀࡋࡌࡀ
ࡉࡍࡄࡅࡕࡀ ࡀࡕࡉࡀ ࡉࡅࡀࡊࡁࡀࡓ
ࡅࡀࡀࡍࡍ ࡓࡀࡆࡀ ࡖࡄࡍࡅࡓࡀ ࡂࡋࡀ
ࡕࡐࡀࡄࡉࡋ ࡀࡄࡓࡉࡁ ࡏࡁࡉࡃࡀࡕࡀ45
ࡁࡉࡄࡓࡀࡌ ࡏࡌࡓࡇ ࡋࡌࡉࡉࡍࡋࡕࡀ ࡗ ࡖࡋࡀࡄࡅࡀࡕ
ࡏࡕࡉࡍࡉࡑࡁ ࡔࡀࡂࡉࡔ ࡔࡉࡊࡀࡍࡕࡀ
ࡅࡉࡍࡁࡈࡀ ࡓࡌࡀࡁࡇ ࡒࡓࡀࡁࡀ ࡁࡀࡋࡌࡀ
ࡕࡐࡀࡄࡉࡋ ࡀࡕࡉࡉࡇ ࡋࡆࡀࡉࡀࡍ ࡓࡁࡀ
ࡅࡀࡐࡋࡂࡇ ࡅࡓࡉࡌࡉࡇ ࡁࡀࡕࡀࡓ ࡀࡕࡀࡓ ‖
ࡄࡉࡁࡉࡋ ࡏࡅࡕࡓࡀ ࡋࡉࡂࡈࡇ ࡋࡕࡅࡔࡁࡉࡄࡕࡀ
ࡁࡌࡓࡅࡌࡀ ࡒࡓࡀ ࡅࡒࡀࡋࡀ ࡎࡋࡉࡒ ࡋࡁࡉࡕ ࡄࡉࡉࡀ
ࡄࡀࡆࡉࡍ ࡏࡕࡉࡍࡉࡑࡁ ࡋࡒࡀࡋࡀ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ50
ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ

Source Colophon

The Mandaic script in this file uses the Unicode Mandaic block (U+0840–U+085F), typeset in the critical edition by Ardwan Al-Sabti. Text extracted via PyMuPDF from the open-access PDF. Verse numbers (5, 10, 15, etc.) are from the critical edition.

Chapter 3 — Splendor Has Come to Me in Abundance

Chapter 3 opens the Yushamin cycle — the longest sustained narrative arc in the Book of John, spanning eight chapters. Yushamin, the celestial rebel who was bound in Chapter 2, remains chained. But his twenty-one sons conspire to avenge him. Their eldest brother Sam counsels the younger ones to start the war themselves, reasoning that their youth will excuse their offenses. What follows is a cosmic battle of escalating intensity: insults, single combat, the drawing of all twenty-one swords, and the dispatch of Gubran astride the great scorpion Parahiel to contain the rebellion.

When diplomacy fails — Gubran catches three arrows barehanded before the fourth strikes Parahiel — the Light King mobilizes four hundred and forty-four thousand uthras. The battle is fierce: twelve sons fall to Yawar's sword, nine to Behram's. Yukabar, the most treasured of Yushamin's sons, cries out, and his cry reaches his father. Yushamin shatters his bonds, rampages from the Nether Gate to the Air-realm, and strikes down twenty-four thousand uthras before the King of Light himself intervenes, stripping Yushamin of his splendor and chaining him with nine hundred and four fetters for seven hundred and fifty years.

Good Works Translation from Classical Mandaic. Translated from the critical edition text established by Charles G. Haberl and James F. McGrath (De Gruyter, 2020). The Haberl and McGrath English translation was consulted as a reference for verification of difficult passages and proper names, but the English below was independently derived from the Mandaic source text.

In the name of the Great Life, may the sublime Light be magnified!

Splendor has come to me in abundance,
and that which overflows in the world is light.
The plot was the first thing
that the uthras undertook to recount to me.
The man who cast me from my place
to the earth — you shall destroy them.
Do not ruin the construction of the uthras,
and do not drive the clouds from their places.
Do not tear up the great foundation,
for it is at your right hand.

Do not hurl the troublemakers into the Jordan,
lest anyone attain its strength.
Do not destroy the abode that I built.
The day they cast battle upon you,
your sons were carried off to the Pride of Glory.
They came wandering through the settlements,
roaming and searching for their father, but not finding him.

The brothers rallied to one another.
The wicked took counsel from one another,
and they said:
"Our father has departed from the realm of Air —
how shall we wage war against him?"

Their eldest brother Sam came,
took stock of the matter,
and said:
"If I start a great battle,
they will say the eldest is ill-raised.
But you — go and start
the great battle, for
you are still young uthras.
If you succeed, they will say
'They are young uthras,'
and your offenses will not be taken up on high.

Come, start a great battle,
and ruin the works of the Maker!
Arise, forge a great weapon,
and wage a war without end!

Gird a sword, bring wrath,
and take the mortal arrows that do not miss!
Go down to the realm of Air,
to your father's settlements —
him whose land is ruined,
who has no throne to sit on."

Yushamin's son spoke
to Great Sprout, saying:
"Come, king of the air!
Let us take drawn swords
against Sprout, the king of the air!"

And he says to him:
"Who bound Yushamin before you,
to end the battle with him?"

The air king spoke to the Radiant Transplant, saying:
"The king gave the order and bound Yushamin.
Who ends a battle with the kings?"

The Radiant Transplant opened his mouth and raged.
He summoned Great Sprout, and said to Great Sprout:
"You are not fit, and neither is
the clan from which you came.
Your father is no mighty uthra."

Great Sprout spoke
to the Radiant Transplant, saying:
"A curse on you, and a curse on the clan
of your father, the agitator!
You who would end a battle with a king
are not fit for the house of the Great Life!"

The Radiant Transplant drew a sword
and fell upon Great Sprout, the air king.
The Radiant Transplant struck him once,
but his sword did not cut through his splendor.
The Radiant Transplant struck him twice,
but his sword did not cut through his splendor.
The Radiant Transplant struck him three times,
but his sword did not cut through his splendor.

Great Sprout spoke
to the Radiant Transplant, saying:
"You son of a disgraced father —
the likes of me do not fear you!"

When Great Sprout said this,
the twenty-one sons of Yushamin drew their swords.
The eldest took up the weapon;
the youngest was girded for war.
With a battle-cry against Life,
they set their weapons upon one another.
The sound of their weapons
and the crash of their armor —
their sounds reached
the great Light King, and he says:
"How did Yushamin break through
and ruin the prison?
Who began a battle
with the uthras and concealed himself?"

The uthra Gubran saw,
and said to the Light King:
"It is the twenty-one sons of Yushamin —
they wage a great battle that will not be resolved."

Then the Light King said to Gubran:
"Arm yourself
and mount the great scorpion Parahiel!
Take hold and set out for the realm of Air.
See whether they are the sons of Yushamin."

Then Gubran took a great weapon,
mounted the scorpion Parahiel,
and went to the realm of Air.

Then Gubran opened his mouth
and said to the Radiant Transplant:
"Son of Yushamin, do not begin
a war with the house of the Mighty,
and go seek pardon for your father, my son.
If he accepts your plea — how good that would be!
And if he will not — become a servant before the king!"

"The Radiant Transplant — your father spoke
to your eldest brother and was not heard.

See how magnificent
is the chinstrap he has given me!
You will ruin the earth
with the king's word,
if you stir up conflict
with the worlds of light and terrify them."

Then the Radiant Transplant loosed an arrow,
and Gubran caught it in his right hand!
The Radiant Transplant loosed a second arrow,
and Gubran caught it in his right hand!
The Radiant Transplant loosed a third arrow,
and Gubran caught it in his right hand!

The fourth arrow
lodged in the paw of Parahiel.
Parahiel cried out,
and his cry reached the Light King.

Then the Light King opened his mouth,
with splendor and light without end.
He cast his voice to the four hundred and forty-four thousand
uthras who stand beyond,
calling them and saying:
"Arm yourselves, take up your weapons,
and mount your steeds!
Take hold of the blade
and the deadly arrows — forcefully!
Take up the sword in wrath,
and mount your steeds!"

The Light King commands and dispatches them
with a splendor and light that shall not wane,
saying to them:
"When you reach the realm of Air,
fetch the head of the Radiant Transplant,
in the lap of his mother, the Lady of Radiance.
Stage your assault in their midst —
the uthras shall be sent forth!"

Then four hundred and forty thousand uthras
went down to the realm of Air.
From the heights of the Air-realm, from the enclosure of Mind,
they reached the settlement of Yushamin.

With a mighty weapon, the uthras fall
upon the realm of Air,
with swords borne in wrath
and deadly arrows hurled in force.

Then the Radiant Yawar slew with his sword
twelve sons of Yushamin.
Behram took as many as they had —
nine sons of Yushamin — with his sword.

One of the brothers, Yukabar,
Yushamin's most treasured son, cried aloud.
To his father Yushamin
he cried, and his cry went forth.
It reached his father Yushamin,
and Yushamin said:
"Who has killed my sons,
and who has seized my beloved?"

With the cry that Yushamin cried,
he lifted the bonds from his hands and feet.

Broken were the bonds and the chains
that the Light King had set upon him.
He took to the great battle,
and recalled the great fury in his heart.
From the Nether Gate
to the realm of Air —
every settlement he reached,
he destroyed.
When he came to the realm of Air,
he cried out to the Lady.

The uthras fell upon their faces,
and did not take to the heights from their steeds.
Their swords fell from their hands,
and they did not hold fast to their steel arrows.
The swords of the uthras were shattered,
and their bowstrings snapped.

They threw themselves down upon their faces.
Yushamin dismounted from his steed,
seized twenty-four thousand uthras,
and cast down those who still stood upon their feet.

Then three hundred and sixty realms came
before the Great King, saying:
"Cut off is the head of Gubran,
who stands at the right hand of the Light King!"

Lands quake, mountains shake,
and the King rose from his throne.
He called out to Yushamin with the cry of Life.
He stripped from him the splendor,
the great strength, the fury of battle,
and the wrath that filled his mind.
The heads of his sons, together with the Lady —
the mother of the Radiant Transplant — were torn from them.

He dispatched nine hundred and four chains
of metal heavier than iron,
and set him beside the Nether Gate,
until the Eighth of Darkness is summoned forth.
For seven hundred and fifty years
he shall wait in the great shackles,
until the Great One seeks him.

And Life triumphs!

Colophon

Chapter 3 of the Mandaean Book of John (Drashia d-Yahia), "Splendor Has Come to Me in Abundance," opens the Yushamin cycle — one of the most dramatic narrative arcs in Mandaean scripture. The cosmic war here has no parallel in other Gnostic traditions: twenty-one sons conspire, single combat fails, arrows are caught barehanded, and the Light King mobilizes four hundred and forty-four thousand divine warriors. Yet the rebellion is ultimately futile; Yushamin is chained for seven hundred and fifty years.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from the critical edition established by Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin/Boston: De Gruyter, 2020). The Haberl and McGrath English translation was consulted as a reference for verification of proper names, verse boundaries, and difficult passages (particularly the damaged text at verse 4 and the ambiguous pronouns in the Gubran-Transplant dialogue), but the English above was independently derived from the Mandaic source text. The Mandaic text is Eastern Aramaic in the Mandaic script and reads naturally with knowledge of Syriac and Aramaic grammar and vocabulary.

Key translation choices: "uthras" for utria (the Mandaean technical term for divine beings, consistent with Chapters 1–2); "the Radiant Transplant" for Etinṣib Ziwa (rendering ziwa as "radiant" to match the established epithet pattern "Yusmir the Radiant" from Chapter 1); "the Lady of Radiance" for anata šina; "mortal arrows" for giria šmimia; "metal heavier than iron" for zeyna.

Compiled and formatted for the Good Works Library, 2026.

Source Text: ࡃࡓࡀࡔࡉࡀ ࡖࡉࡀࡄࡉࡀ — ࡐࡓࡀࡒࡀ 3

Classical Mandaic source text from the critical edition established by Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin/Boston: De Gruyter, 2020). Unicode Mandaic text extracted from the open-access PDF (Internet Archive). Presented here for reference, study, and verification alongside the English translation above.

8 | Text
ࡖࡎࡉࡍࡀ ࡈࡀࡁࡉࡃ ࡁࡉࡔ ࡌࡀࡔࡀࡊ ࡈࡀࡁ
ࡖࡀࡁࡀࡃ ࡈࡀࡁ ࡌࡀࡔࡀࡊ ࡈࡀࡁ
ࡆࡅࡈࡀ ࡁࡕࡉࡁࡉࡋ ࡌࡀࡍ ࡔࡀࡅࡉࡀࡍ
ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡓࡁࡀ
ࡁࡃࡀࡍࡁ ࡀࡋࡌࡉࡀ ࡌࡀࡍ ࡏࡅࡕࡁࡀࡍ
ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡌࡀࡋࡀࡊ
ࡅࡌࡅࡆࡀࡉࡍࡀ ࡏࡋ ࡏࡃࡀࡉ ࡌࡀࡍ ࡓࡌࡀ
ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡏࡓࡐࡉࡔࡀࡉࡀ40
ࡀࡋࡌࡀ ࡖࡌࡓࡉࡃࡀ ࡒࡓࡅࡍ
ࡗ ࡉࡍࡄࡀ ࡄࡅࡉࡕ ࡅࡌࡉࡊࡀࡊ
ࡅࡕࡉࡂࡓࡀ ࡁࡉࡕ ࡄࡉࡉࡀ ࡓࡌࡀ
ࡋࡓࡅࡄࡀ ࡏࡌࡓࡀ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡅࡀࡃࡍࡉࡅࡍࡍ ࡋࡉࡀࡓࡃࡉࡍࡀ ࡅࡊࡋࡄࡅࡍ
ࡋࡅࡊࡔࡈࡀ ࡂࡀࡋࡉࡋࡇ ࡂࡅࡁࡓࡀࡍ
ࡅࡌࡀࡓࡂࡅࡔ ࡉࡅࡔࡀࡌࡉࡍ ࡕࡉࡂࡓࡀ ࡓࡌࡀࡁࡇ ࡁࡀࡋࡌࡀ
ࡉࡍࡄࡅࡕࡀ ࡀࡕࡉࡀ ࡉࡅࡀࡊࡁࡀࡓ
ࡅࡀࡀࡍࡍ ࡓࡀࡆࡀ ࡖࡄࡍࡅࡓࡀ ࡂࡋࡀ
ࡕࡐࡀࡄࡉࡋ ࡀࡄࡓࡉࡁ ࡏࡁࡉࡃࡀࡕࡀ45
ࡁࡉࡄࡓࡀࡌ ࡏࡌࡓࡇ ࡋࡌࡉࡉࡍࡋࡕࡀ ࡗ ࡖࡋࡀࡄࡅࡀࡕ
ࡏࡕࡉࡍࡉࡑࡁ ࡔࡀࡂࡉࡔ ࡔࡉࡊࡀࡍࡕࡀ
ࡅࡉࡍࡁࡈࡀ ࡓࡌࡀࡁࡇ ࡒࡓࡀࡁࡀ ࡁࡀࡋࡌࡀ
ࡕࡐࡀࡄࡉࡋ ࡀࡕࡉࡉࡇ ࡋࡆࡀࡉࡀࡍ ࡓࡁࡀ
ࡅࡀࡐࡋࡂࡇ ࡅࡓࡉࡌࡉࡇ ࡁࡀࡕࡀࡓ ࡀࡕࡀࡓ ‖
ࡄࡉࡁࡉࡋ ࡏࡅࡕࡓࡀ ࡋࡉࡂࡈࡇ ࡋࡕࡅࡔࡁࡉࡄࡕࡀ
ࡁࡌࡓࡅࡌࡀ ࡒࡓࡀ ࡅࡒࡀࡋࡀ ࡎࡋࡉࡒ ࡋࡁࡉࡕ ࡄࡉࡉࡀ
ࡄࡀࡆࡉࡍ ࡏࡕࡉࡍࡉࡑࡁ ࡋࡒࡀࡋࡀ
[10]
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ50
ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡄࡍࡅࡓࡀ ࡖࡉࡀࡕࡉࡓ ࡁࡀࡋࡌࡀ
ࡆࡉࡅࡀ ࡁࡍࡉࡐࡔ ࡀࡕࡀࡋࡉࡀ
ࡖࡏࡅࡕࡓࡉࡀ ࡒࡀࡉࡌࡉࡀ ࡅࡌࡉࡔࡕࡀࡉࡉࡍ ࡏࡋࡀࡉ
ࡄࡀࡔࡀࡁࡕࡀ ࡄࡅࡀࡕ ࡒࡀࡃࡌࡀࡉࡕࡀ
ࡋࡀࡓࡒࡀ ]...[ ࡀࡐࡉࡎࡀࡕࡋࡅࡍ
ࡂࡀࡁࡓࡀ ࡖࡀࡔࡋࡐࡀࡍ ࡌࡍ ࡃࡅࡕࡊࡀࡉ ࡄࡀࡆࡉࡍ
ࡅࡋࡀࡕࡉࡔࡀࡌࡀࡓ ࡀࡀࡍࡉࡍࡀ ࡌࡍ ࡃࡅࡕࡊࡀࡉࡄࡅࡍ
ࡋࡀࡕࡉࡁࡀࡈࡋࡇ ࡋࡁࡉࡕࡍࡀ ࡖࡏࡅࡕࡓࡉࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡌࡍ ࡉࡀࡌࡉࡀࡍࡊ ࡄࡅࡀ
ࡋࡀࡕࡉࡒࡓࡇ ࡋࡁࡅࡍࡀࡊ ࡓࡁࡀ5
ࡖࡏࡉࡍࡔ ࡁࡄࡀࡉࡋࡇ ࡋࡀࡌࡉࡑࡀ
ࡋࡀࡕࡉࡓࡌࡉࡀ ࡌࡔࡀࡂࡔࡉࡀ ࡁࡉࡀࡓࡃࡀࡍ
ࡋࡀࡕࡉࡒࡓࡇ ࡋࡃࡀࡅࡓࡀ ࡖࡁࡀࡍࡉࡕࡇ
ࡁࡀࡍࡊ ࡏࡕࡉࡍࡉࡑࡁ ࡁࡂࡉࡅࡀࡕ ࡏࡒࡀࡓࡀ
ࡉࡅࡌࡀ ࡖࡓࡀࡌࡉࡋࡀࡊ ࡕࡉࡂࡓࡀ
ࡄࡀࡃࡓࡉࡀ ࡅࡁࡀࡉࡉࡍ ࡀࡁࡅࡄࡅࡍ ‖ ࡅࡋࡀࡌࡀࡔࡉࡊࡍ
ࡀࡕࡅࡍ ࡄࡀࡃࡓࡉࡀ ࡁࡔࡉࡊࡀࡍࡕࡀ ࡅࡊࡋࡄࡅࡍ
[11]
ࡅࡌࡍ ࡄࡃࡀࡃࡉࡀ ࡌࡉࡕࡀࡓࡐࡉࡔࡉࡀ ࡁࡉࡔࡉࡀ
ࡒࡀࡉࡌࡉࡀ ࡀࡄࡉࡀ ࡁࡉࡄࡃࡀࡃࡉࡀ10
ࡅࡀࡌࡓࡉࡀ
ࡁࡌࡀࡄࡅ ࡉࡍࡓࡌࡉࡀ ࡏࡋࡇ ࡕࡉࡂࡓࡀ
ࡀࡁࡅࡉࡀࡍ ࡍࡀࡐࡒ ࡌࡍ ࡀࡓࡒࡀ ࡖࡀࡉࡀࡓ
ࡅࡌࡉࡕࡀࡓࡐࡀࡔ ࡁࡀࡍࡔࡐࡉࡇ
ࡅࡀࡕࡀ ࡎࡀࡌ ࡀࡄࡅࡉࡅࡍ ࡒࡀࡔࡉࡔࡀ
ࡅࡀࡌࡀࡓ
ࡀࡌࡓࡉࡀ ࡒࡀࡔࡉࡔ ࡋࡀࡌࡉࡕࡀࡓࡐࡀࡔ ࡄࡅ
ࡏࡅ ࡀࡀࡍ ࡓࡀࡌࡉࡀࡍ ࡋࡕࡉࡂࡓࡀ ࡓࡁࡀ15
ࡏࡋ ࡕࡉࡂࡓࡀ ࡓࡁࡀ ࡀࡀࡊࡃࡍࡉࡕ
ࡄࡉࡏࡍࡋࡀ ࡀࡀࡍࡕࡅࡍ ࡓࡅࡌࡉࡅࡉࡀ
ࡏࡅ ࡀࡁࡃࡉࡕࡅࡍ ࡆࡀࡉࡊࡕࡅࡍ ࡀࡌࡓࡉࡀ
ࡏࡅࡕࡓࡉࡀ ࡌࡉࡀࡒࡍࡉࡀ ࡀࡀࡍࡕࡅࡍ
ࡅࡎࡅࡊࡋࡕࡀࡉࡅࡊࡍ ࡁࡏࡌࡓࡅࡌ ࡋࡀࡋࡀࡂࡈࡉࡀ
ࡏࡅࡕࡓࡉࡀ ࡌࡉࡀࡒࡍࡉࡀ ࡄࡅࡍ

10 | Text
ࡅࡀࡄࡓࡉࡁࡉࡅࡍ ࡏࡁࡉࡃࡀࡕࡀ ࡖࡌࡕࡀࡒࡀࡍ
ࡀࡕࡅࡍ ࡓࡅࡌࡉࡅࡉࡀ ࡋࡕࡉࡂࡓࡀ ࡓࡁࡀ
ࡅࡒࡓࡀࡁࡀ ࡖࡎࡀࡀࡊ ࡋࡉࡕࡋࡇ
ࡒࡅࡌ ࡀࡁࡅࡃ ࡆࡀࡉࡀࡍ ࡓࡁࡀ20
ࡅࡂࡉࡓࡉࡀ ࡔࡌࡉࡌࡉࡀ ‖ ࡖࡋࡀࡁࡀࡈࡋࡉࡀ
ࡓࡌࡅ ࡄࡉࡓࡁࡀ ࡅࡃࡓࡅ ࡓࡅࡂࡆࡀ
[12]
ࡋࡔࡉࡊࡀࡍࡕࡀ ࡖࡀࡁࡅࡅࡊࡍ
ࡃࡓࡅ ࡅࡄࡍࡅࡕ ࡋࡀࡓࡒࡀ ࡖࡀࡉࡀࡓ
ࡋࡉࡀࡊ ࡖࡉࡀࡕࡉࡁ ࡏࡋࡇ
ࡄࡀࡆࡉࡍ ࡖࡉࡐࡎ ࡀࡓࡒࡇ ࡅࡅࡊࡓࡎࡉࡀ
ࡁࡓࡇ ࡖࡉࡅࡔࡀࡌࡉࡍ ࡅࡉࡍࡌࡀࡓࡋࡇ
ࡀࡌࡀࡓࡋࡇ ࡋࡁࡍࡀࡈ ࡓࡁࡀ
ࡉࡍࡋࡉࡂࡈࡇ ࡎࡉࡉࡐࡀ ࡖࡌࡔࡀࡋࡉࡐࡀ
ࡀࡕࡀ ࡌࡀࡋࡀࡊ ࡖࡀࡉࡀࡓ25
ࡏࡋ ࡁࡍࡀࡈ ࡌࡀࡋࡀࡊ ࡖࡀࡉࡀࡓ ࡅࡉࡍࡌࡀࡓࡋࡇ
ࡋࡌࡉࡓࡌࡉࡀ ࡌࡉࡇࡍ ࡕࡉࡂࡓࡀ
ࡌࡀࡍ ࡏࡎࡓࡇ ࡀࡒࡀࡌࡀࡊ ࡋࡉࡅࡔࡀࡌࡉࡍ
ࡋࡏࡕࡉࡍࡉࡑࡁ ࡆࡉࡅࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡌࡀࡋࡉࡋ ࡌࡀࡋࡀࡊ ࡖࡀࡉࡀࡓ
ࡌࡀࡍ ࡌࡍ ࡌࡀࡋࡉࡊࡀ ࡓࡀࡌࡉࡀ ࡕࡉࡂࡓࡀ
ࡌࡀࡋࡀࡊ ࡀࡐࡒࡉࡃ ࡅࡌࡀࡋࡀࡊ ࡏࡎࡓࡇ ࡋࡉࡅࡔࡀࡌࡉࡍ
ࡋࡁࡍࡀࡈ ࡓࡁࡀ ࡒࡓࡀ ࡅࡀࡌࡀࡓࡋࡇ ࡋࡁࡍࡀࡈ ࡓࡁࡀ
ࡏࡕࡉࡍࡉࡑࡁ ࡆࡉࡅࡀ ࡕࡐࡀ ࡅࡐࡌࡇ ࡅࡓࡂࡀࡆ30
ࡒࡉࡀࡍ ࡖࡌࡉࡇࡍ ࡄࡅࡉࡕ
ࡋࡀࡔࡉࡄࡉࡕ ࡅࡋࡀࡔࡉࡄࡀ
ࡀࡁࡅࡊ ࡋࡀࡅ ࡏࡅࡕࡓࡀ ࡆࡓࡉࡆࡀ ࡄࡅ
ࡋࡏࡕࡉࡍࡉࡑࡁ ࡆࡉࡅࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡌࡀࡋࡉࡋ ࡁࡍࡀࡈ ࡓࡁࡀ
ࡖࡀࡁࡅࡊ ࡔࡀࡓࡉࡀ ࡕࡉࡂࡓࡀ ‖ ࡄࡅࡀ
ࡋࡉࡈࡉࡕ ࡅࡋࡉࡈࡀ ࡒࡉࡀࡍ
[13]
ࡖࡌࡍ ࡌࡀࡋࡀࡊ ࡓࡀࡌࡉࡕ ࡕࡉࡂࡓࡀ
ࡋࡀࡔࡉࡄࡉࡕ ࡋࡁࡉࡕ ࡄࡉࡉࡀ ࡓࡁࡉࡀ35
ࡅࡏࡋ ࡁࡍࡀࡈ ࡓࡁࡀ ࡌࡀࡋࡀࡊ ࡖࡀࡉࡀࡓ ࡍࡀࡐࡋ
ࡏࡕࡉࡍࡉࡑࡁ ࡆࡉࡅࡀ ࡎࡉࡀࡐ ࡔࡋࡀࡐ
ࡅࡎࡉࡀࡐ ࡁࡆࡉࡅࡇ ࡋࡀࡎࡐࡀࡒ
ࡄࡀࡃ ࡆࡉࡁࡀࡍ ࡌࡄࡀ ࡏࡕࡉࡍࡉࡑࡁ ࡆࡉࡅࡀ
ࡅࡎࡉࡀࡐ ࡁࡆࡉࡅࡇ ࡋࡀࡎࡐࡀࡒ
ࡕࡓࡉࡍ ࡆࡉࡁࡉࡍࡀ ࡌࡄࡀ ࡏࡕࡉࡍࡉࡑࡁ ࡆࡉࡅࡀ
ࡅࡎࡉࡀࡐ ࡁࡆࡉࡅࡇ ࡋࡀࡎࡐࡀࡒ
ࡕࡋࡀࡕࡀ ࡆࡉࡁࡉࡍࡀ ࡌࡄࡀ ࡏࡕࡉࡍࡉࡑࡁ ࡆࡉࡅࡀ
ࡅࡋࡏࡕࡉࡍࡉࡑࡁ ࡆࡉࡅࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡌࡀࡋࡉࡋ ࡁࡍࡀࡈ ࡓࡁࡀ40
ࡋࡀࡅ ࡌࡍ ࡃࡉࡋࡀࡊ ࡄࡀࡉࡒࡀ ࡃࡌࡅࡕࡀࡉ
ࡉࡀ ࡁࡓ ࡂࡀࡁࡓࡀ ࡁࡄࡉࡕࡀ
ࡎࡓࡉࡍ ࡅࡄࡃࡀ ࡁࡇࡍ ࡖࡉࡅࡔࡀࡌࡉࡍ ࡎࡉࡀࡐ ࡔࡋࡀࡐ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡁࡍࡀࡈ ࡓࡁࡀ
ࡅࡆࡅࡈࡀ ࡒࡓࡀࡁࡀ ࡏࡕࡋࡀࡁࡀࡔ
ࡒࡀࡔࡉࡔࡀ ࡋࡁࡀࡔ ࡆࡀࡉࡀࡍ
ࡅࡆࡀࡉࡀࡍ ࡏࡋ ࡄࡃࡀࡃࡉࡀ ࡁࡀࡃࡒࡉࡍ
ࡅࡀࡁࡂࡀࡍ ࡄࡉࡉࡀ ࡒࡀࡓࡉࡍ
ࡅࡒࡀࡋ ࡒࡓࡀࡁࡀࡉࡅࡍ
ࡒࡀࡋ ࡆࡀࡉࡀࡍࡉࡅࡍ45
ࡓࡁࡀ ࡖࡄࡍࡅࡓࡀ ࡌࡈࡀ ࡅࡀࡌࡀࡓ
ࡒࡀࡋࡀࡉࡄࡅࡍ ࡋࡅࡀࡕ ࡌࡀࡋࡀࡊ
ࡅࡌࡁࡀࡈࡉࡋ ࡁࡉࡕ ࡆࡀࡉࡀࡍ
ࡌࡊࡀ ࡉࡅࡔࡀࡌࡉࡍ ࡎࡐࡉࡒ
ࡋࡏࡅࡕࡓࡉࡀ ࡅࡏࡕࡉࡎࡊࡉࡀ ‖
ࡌࡀࡍ ࡓࡀࡌࡉࡋࡅࡍ ࡕࡉࡂࡓࡀ
ࡅࡀࡌࡀࡓࡋࡇ ࡋࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ
ࡄࡆࡀ ࡂࡅࡁࡓࡀࡍ ࡏࡅࡕࡓࡀ
[14]
ࡓࡀࡌࡉࡋࡇ ࡋࡉࡒࡓࡀࡁࡀ ࡓࡁࡀ ࡖࡋࡀࡌࡉࡔࡕࡓࡉࡀ
ࡎࡓࡉࡍ ࡅࡄࡃࡀ ࡁࡇࡍ ࡖࡉࡅࡔࡀࡌࡉࡍ ࡄࡉࡅࡍࡍ50
ࡏࡋ ࡂࡅࡁࡓࡀࡍ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡅࡄࡀࡉࡆࡀࡊ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ
ࡅࡏࡋ ࡀࡐࡄࡓࡏࡉࡋ ࡒࡓࡀࡁࡀ ࡓࡁࡀ ࡏࡕࡉࡁ
ࡀࡀࡍࡕ ࡋࡁࡅࡔ ࡆࡀࡉࡀࡍ
ࡄࡆࡉࡅࡍࡍ ࡋࡁࡇࡍ ࡖࡉࡅࡔࡀࡌࡉࡍ ࡄࡉࡅࡍࡍ
ࡃࡓࡀ ࡅࡏࡆࡉࡋ ࡋࡀࡓࡒࡀ ࡖࡀࡉࡀࡓ
ࡅࡏࡋ ࡀࡐࡄࡓࡏࡉࡋ ࡒࡓࡀࡁࡀ ࡓࡁࡀ ࡏࡕࡉࡁ
ࡅࡄࡀࡉࡆࡀࡊ ࡂࡅࡁࡓࡀࡍ ࡎࡍࡉࡁ ࡆࡀࡉࡀࡍ ࡓࡁࡀ

12 | Text
ࡅࡋࡀࡓࡒࡀ ࡖࡀࡉࡀࡓ ࡌࡀࡎࡂࡉࡀ55
ࡅࡏࡋ ࡏࡕࡉࡍࡉࡑࡁ ࡆࡉࡅࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡅࡄࡀࡉࡆࡀࡊ ࡂࡅࡁࡓࡀࡍ ࡉࡐࡄࡕࡇ ࡋࡅࡐࡌࡇ
ࡒࡓࡀࡁࡀ ࡁࡉࡕ ࡓࡅࡓࡁࡉࡀ
ࡁࡓࡇ ࡖࡉࡅࡔࡀࡌࡉࡍ ࡋࡀࡕࡉࡓࡌࡉࡀ
ࡅࡏࡆࡉࡋ ࡕࡉࡀࡁࡅࡕࡀ ࡏࡋ ࡀࡁࡅࡊ ࡁࡓ
ࡏࡅ ࡋࡀࡌࡉࡁࡉࡋࡀࡊ ࡀࡁࡃࡀ ࡀࡒࡀࡌࡇ ࡖࡌࡀࡋࡀࡊ ࡄࡅࡉࡀ
ࡏࡅ ࡌࡉࡁࡉࡋࡀࡊ ࡌࡊࡀ ࡔࡀࡉࡐࡓ
ࡀࡁࡅࡊ ࡀࡌࡀࡓࡋࡇ ‖ ࡅࡋࡀࡏࡔࡕࡌࡀ
ࡏࡕࡉࡍࡉࡑࡁ ࡆࡉࡅࡀ ࡌࡍ ࡁࡓࡇ ࡒࡀࡔࡉࡔࡀ
[15]
60
ࡀࡊࡆࡍࡀࡋࡀ ࡖࡏࡄࡀࡁࡋࡉࡀ
ࡄࡆࡉࡀ ࡌࡊࡀ ࡔࡀࡀࡍࡉ
ࡀࡐࡉࡎࡉࡕ ࡄࡀࡔࡕࡀ
ࡀࡓࡒࡀ ࡁࡌࡉࡉࡍࡋࡀࡕ ࡌࡀࡋࡀࡊ
ࡋࡀࡋࡌࡉࡀ ࡖࡄࡍࡅࡓࡀ ࡅࡌࡔࡀࡓࡄࡉࡆࡀࡕࡋࡅࡍ
ࡏࡅ ࡀࡀࡍࡕ ࡕࡉࡂࡓࡀ ࡓࡀࡌࡉࡀࡕࡋࡅࡍ
ࡅࡂࡅࡁࡓࡀࡍ ࡁࡉࡀࡌࡉࡇࡍ ࡒࡀࡁࡋࡇ
ࡅࡄࡀࡉࡆࡀࡊ ࡂࡉࡓࡀ ࡔࡓࡀ ࡏࡕࡉࡍࡉࡑࡁ ࡆࡉࡅࡀ
ࡅࡂࡅࡁࡓࡀࡍ ࡁࡉࡀࡌࡉࡇࡍ ࡒࡀࡁࡋࡇ
ࡕࡓࡉࡍ ࡂࡉࡓࡉࡀ ࡔࡓࡀ ࡏࡕࡉࡍࡉࡑࡁ ࡆࡉࡅࡀ65
ࡅࡂࡅࡁࡓࡀࡍ ࡁࡉࡀࡌࡉࡇࡍ ࡒࡀࡁࡋࡇ
ࡕࡋࡀࡕࡀ ࡂࡉࡓࡉࡀ ࡔࡓࡀ ࡏࡕࡉࡍࡉࡑࡁ ࡆࡉࡅࡀ
ࡁࡏࡃࡇ ࡖࡀࡐࡄࡓࡏࡉࡋ ࡏࡕࡉࡁ
ࡂࡉࡓࡀ ࡀࡓࡁࡉࡀࡉࡀ
ࡋࡅࡀࡕ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡌࡈࡀࡕ
ࡒࡃࡀ ࡁࡒࡉࡃࡉࡄࡕࡇ ࡅࡒࡉࡃࡉࡄࡕࡇ
ࡁࡆࡉࡅࡀ ࡅࡄࡍࡅࡓࡀ ࡖࡎࡀࡀࡊ ࡋࡉࡕࡋࡇ
ࡅࡄࡀࡉࡆࡀࡊ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡕࡐࡀ ࡅࡐࡌࡇ
ࡅࡀࡓࡁࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡖࡋࡄࡉࡋ ࡒࡀࡉࡌࡉࡀ
ࡓࡌࡀ ࡒࡀࡋࡀ ࡁࡀࡓࡁࡉࡌࡀ ࡅࡀࡓࡁࡉࡍ70
ࡅࡒࡀࡓࡉࡋࡅࡍ ࡅࡀࡌࡀࡓࡋࡅࡍ
ࡅࡏࡋ ࡏࡅࡔࡀࡍࡉࡅࡊࡍ ࡏࡕࡉࡁ ‖
ࡋࡁࡅࡔ ࡆࡀࡉࡀࡍࡉࡅࡊࡍ ࡅࡃࡓࡅࡍ ࡒࡓࡀࡁࡀࡉࡅࡊࡍ
ࡅࡂࡉࡓࡉࡀ ࡔࡌࡉࡌࡉࡀ ࡁࡕࡅࡒࡀࡐ
ࡅࡎࡉࡀࡐ ࡃࡓࡅࡍ
[16]
ࡅࡏࡋ ࡏࡅࡔࡀࡍࡉࡅࡊࡍ ࡏࡕࡉࡁ
ࡅࡄࡉࡓࡁࡀ ࡁࡓࡅࡂࡆࡀ ࡃࡓࡅࡍ
ࡁࡆࡉࡅࡀ ࡅࡄࡍࡅࡓࡀ ࡖࡁࡅࡈࡋࡀࡀࡍ ࡋࡉࡕࡋࡇ
ࡒࡀࡓࡉࡋࡅࡍ ࡅࡌࡀࡐࡒࡉࡃࡋࡅࡍ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ75
ࡅࡀࡌࡀࡓࡋࡅࡍ
ࡓࡉࡔࡀ ࡖࡏࡕࡉࡍࡉࡑࡁ ࡆࡉࡅࡀ
ࡗ ࡌࡀࡈࡉࡕࡅࡍ ࡀࡓࡒࡀ ࡖࡀࡉࡀࡓ
ࡁࡀࡊࡍࡇࡐ ࡖࡁࡉࡄࡓࡀࡕ ࡀࡀࡍࡀࡍ ࡏࡌࡇ ࡀࡌࡈࡅࡉࡀ
ࡅࡉࡍࡌࡓࡅࡍ ࡏࡅࡕࡓࡉࡀ ࡌࡔࡀࡃࡓࡉࡀ ࡄࡅࡍ
ࡀࡁࡅࡃ ࡒࡓࡀࡁࡀ ࡁࡂࡀࡅࡀࡉࡄࡅࡍ
ࡏࡅࡕࡓࡉࡀ ࡋࡀࡓࡒࡀ ࡖࡀࡉࡀࡓ ࡔࡀࡋࡐࡉࡀ
ࡅࡄࡀࡉࡆࡀࡊ ࡀࡓࡁࡉࡌࡀ ࡅࡀࡓࡁࡉࡍ ࡅࡀࡓࡁࡀ ࡀࡋࡉࡐࡀ80
ࡔࡉࡊࡕࡍࡀ ࡖࡉࡅࡔࡀࡌࡉࡍ ࡌࡈࡅࡍ
ࡌࡍ ࡓࡉࡔ ࡀࡓࡒࡀ ࡖࡀࡉࡀࡓ ࡉࡊࡌࡀࡑ ࡌࡀࡀࡍ
ࡋࡀࡓࡒࡀ ࡖࡀࡉࡀࡓ ࡔࡀࡋࡐࡉࡀ
ࡏࡅࡕࡓࡉࡀ ࡁࡆࡀࡉࡀࡍ ࡓࡀࡌࡀ
ࡅࡂࡉࡓࡉࡀ ࡔࡌࡉࡌࡉࡀ ࡁࡕࡅࡒࡀࡐ
ࡗ ࡄࡉࡓࡁࡀ ࡁࡓࡅࡂࡆࡀ ࡃࡓࡉࡀ
ࡕࡓࡉࡎࡀࡓ ࡁࡇࡍ ࡖࡉࡅࡔࡀࡌࡉࡍ ࡁࡄࡉࡓࡁࡀ ࡍࡀࡊࡎࡉࡅࡍࡍ
ࡅࡄࡀࡉࡆࡀࡊ ࡉࡀࡅࡀࡓ ࡆࡉࡅࡀ
ࡕࡔࡀ ࡁࡇࡍ ࡖࡉࡅࡔࡀࡌࡉࡍ ࡁࡎࡉࡀࡐ ࡎࡍࡀࡁ
ࡁࡉࡄࡓࡀࡌ ࡄࡀࡉࡊࡌࡀ ࡏࡕࡁࡅࡍ85
ࡁࡓࡇ ‖ ࡉࡀࡒࡉࡓࡀ ࡖࡉࡅࡔࡀࡌࡉࡍ ࡁࡒࡉࡃࡉࡄࡕࡇ ࡒࡃࡀ
ࡉࡅࡀࡊࡁࡀࡓ ࡀࡄࡅࡉࡀ
[17]
ࡒࡃࡀ ࡅࡀࡆࡋࡀࡕ ࡒࡉࡃࡉࡄࡕࡇ
ࡋࡅࡀࡕ ࡉࡅࡔࡀࡌࡉࡍ ࡀࡁࡅࡉࡀ
ࡌࡈࡀࡕ ࡅࡀࡌࡀࡓ ࡉࡅࡔࡀࡌࡉࡍ
ࡋࡅࡀࡕ ࡉࡅࡔࡀࡌࡉࡍ ࡀࡁࡅࡉࡀ
ࡅࡋࡄࡀࡁࡉࡁࡀࡉ ࡌࡀࡍ ࡎࡀࡓࡊࡇ
ࡋࡁࡓࡀࡉ ࡌࡀࡍ ࡂࡉࡈࡋࡇ
ࡀࡎࡀࡓࡉࡀ ࡌࡍ ࡏࡃࡇ ࡅࡋࡉࡂࡓࡇ ࡔࡒࡀࡋ
ࡁࡒࡃࡉࡄࡕࡀ ࡖࡒࡃࡀ ࡉࡅࡔࡀࡌࡉࡍ90

14 | Text
ࡖࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡀࡐࡒࡉࡃ ࡏࡋࡇ
ࡏࡕࡀࡐࡎࡀࡒ ࡀࡎࡀࡓࡉࡀ ࡅࡔࡅࡔࡋࡀࡕࡀ
ࡅࡃࡉࡓࡊࡇ ࡋࡒࡉࡀࡍ ࡓࡁࡀ ࡖࡁࡋࡉࡁࡇ ࡄࡅࡀ
ࡅࡒࡀࡌࡁࡇ ࡁࡕࡉࡂࡓࡀ ࡓࡁࡀ
ࡅࡀࡋࡌࡀ ࡋࡀࡓࡒࡀ ࡖࡀࡉࡀࡓ
ࡌࡍ ࡁࡀࡁࡀ ࡖࡎࡅࡀࡐࡕ
ࡏࡋࡀࡅࡀࡉࡄࡅࡍ ࡀࡐࡎࡉࡅࡍࡍ
ࡅࡊࡋࡄࡅࡍ ࡔࡉࡊࡀࡍࡕࡀ ࡖࡌࡈࡀ
ࡒࡉࡃࡉࡄࡕࡀ ࡋࡅࡀࡕ ࡀࡀࡍࡀࡍ ࡒࡃࡀ
ࡗ ࡌࡈࡀ ࡀࡓࡒࡀ ࡖࡀࡉࡀࡓ95
ࡅࡌࡍ ࡏࡅࡔࡀࡍࡉࡄࡅࡍ ࡁࡏࡌࡓࡅࡌࡀ ࡋࡀࡋࡀࡂࡈࡉࡀ
ࡏࡅࡕࡓࡉࡀ ࡍࡀࡐࡋ ࡏࡋ ࡀࡍࡀࡐࡉࡄࡅࡍ
ࡅࡂࡉࡓࡀࡉࡅࡍ ࡅࡎࡈࡌࡅࡌࡅࡍ ࡋࡀࡌࡀࡔࡓࡉࡀ
ࡄࡉࡓࡁࡀࡉࡅࡍ ࡍࡀࡐࡋ ࡌࡍ ࡏࡃࡀࡉࡄࡅࡍ
ࡅࡏࡕࡀࡐࡎࡀࡒ ࡉࡀࡕࡓࡉࡀ ࡖࡒࡀࡔࡕࡀࡕࡅࡍ ‖
ࡏࡕࡀࡐࡎࡀࡒ ࡎࡉࡀࡐࡉࡅࡍ ࡖࡏࡅࡕࡓࡉࡀ
ࡉࡅࡔࡀࡌࡉࡍ ࡄࡍࡉࡕ ࡌࡍ ࡏࡅࡔࡀࡇࡍ
ࡅࡎࡕࡀࡄࡀࡐ ࡏࡋ ࡀࡍࡀࡐࡉࡄࡅࡍ ࡍࡀࡐࡋ
[18]
ࡅࡔࡃࡀ ࡏࡋ ࡖࡒࡀࡉࡌࡉࡀ ࡏࡋ ࡋࡉࡂࡓࡀࡉࡄࡅࡍ
ࡅࡎࡓࡉࡍ ࡅࡀࡓࡁࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡎࡍࡉࡁ100
ࡋࡒࡅࡃࡀࡌ ࡌࡀࡋࡀࡊ ࡓࡁࡀ ࡌࡈࡅࡍ ࡅࡀࡌࡓࡉࡀ
ࡅࡄࡀࡉࡆࡀࡊ ࡕࡋࡀࡕࡌࡀ ࡅࡔࡉࡕࡉࡍ ࡀࡓࡒࡀࡄࡀࡕࡀ
ࡖࡏࡋ ࡏࡃࡇ ࡖࡉࡀࡌࡉࡀࡍ ࡖࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡄࡅࡀ
ࡎࡐࡉࡒ ࡓࡉࡔࡉࡇ ࡖࡂࡅࡁࡓࡀࡍ
ࡅࡌࡀࡋࡀࡊ ࡌࡍ ࡅࡊࡓࡎࡉࡉࡇ ࡒࡀࡌ
ࡀࡍࡉࡃࡉࡀ ࡀࡓࡒࡀࡄࡀࡕࡀ ࡅࡀࡍࡒࡔࡀࡍ ࡈࡅࡓࡉࡀ
ࡔࡉࡒࡋࡇ ࡌࡉࡇࡍ ࡋࡆࡉࡅࡀ
ࡅࡁࡂࡀࡍ ࡄࡉࡉࡀ ࡋࡉࡅࡔࡀࡌࡉࡍ ࡒࡓࡀ
ࡅࡆࡉࡃࡀ ࡖࡄࡅࡀࡁࡇ ࡁࡏࡅࡓࡑࡇ
ࡅࡋࡄࡀࡉࡋࡀ ࡓࡁࡀ ࡅࡒࡓࡀࡁࡀ105
ࡋࡅࡀࡕ ࡀࡀࡍࡀࡍ ࡏࡌࡇ ࡖࡏࡕࡉࡍࡉࡑࡁ ࡆࡉࡅࡀ ࡌࡉࡀࡍࡉࡅࡍ
ࡖࡌࡉࡒࡀࡓ ࡓࡉࡔࡀࡉࡄࡅࡍ ࡖࡁࡇࡍ
ࡖࡆࡀࡉࡀࡍ ࡖࡀࡊࡃࡉࡓ ࡌࡍ ࡀࡐࡓࡆࡋࡀ
ࡅࡔࡀࡃࡓࡉࡅࡍࡍ ࡋࡕࡔࡉࡌࡀ ࡅࡀࡓࡁࡀ ࡏࡎࡒࡉࡀ
ࡀࡋࡌࡀ ࡖࡕࡌࡀࡀࡍࡉࡀ ࡖࡄࡔࡅࡀࡊ ࡌࡉࡕࡉࡒࡓࡉࡀ
ࡅࡋࡁࡀࡁࡀ ࡖࡎࡅࡀࡐࡕ ࡀࡅࡕࡁࡅࡉࡀ
ࡉࡍࡈࡍࡅࡓࡁࡇ ࡁࡎࡀࡃࡀ ࡓࡁࡀ
ࡀࡋࡌࡀ ࡋࡔࡀࡁࡉࡌࡀ ‖ ࡅࡄࡀࡌࡔࡉࡍ ࡔࡉࡍࡀ
[19]
ࡀࡋࡌࡀ ࡖࡓࡁࡉࡀ ࡀࡑࡁࡉࡍ ࡏࡋࡇ110
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡁࡁࡅࡕࡀ ࡅࡕࡅࡔࡁࡉࡄࡕࡀ ࡖࡀࡍࡔࡐࡀࡉ
ࡁࡔࡅࡋࡈࡀࡀࡍ ࡖࡀࡍࡔࡐࡀࡉ
ࡅࡉࡊࡋࡀ ࡌࡀࡐࡒࡃࡀࡀࡍ
ࡉࡊࡋࡀ ࡖࡌࡀࡋࡉࡊࡀ ࡀࡁࡃࡉࡕ
ࡅࡉࡊࡋࡀ ࡌࡋࡀࡋࡅࡊࡍ
ࡉࡊࡋࡀ ࡒࡓࡉࡕ ࡅࡉࡊࡋࡀ ࡀࡌࡀࡓࡋࡉࡀ
ࡀࡋࡌࡀ ࡖࡋࡀࡒࡓࡉࡕ ࡖࡌࡀࡄࡓࡉࡁࡀࡀࡍ
ࡄࡉࡓࡁࡀ ࡅࡎࡉࡀࡐ ࡉࡍࡎࡁࡉࡕ
ࡏࡃࡀ ࡔࡂࡀࡔࡕࡉࡅࡍࡍ ࡔࡂࡀࡔࡕࡀ
ࡅࡔࡉࡊࡀࡍࡕࡀ ࡅࡋࡀࡕࡓࡀࡑ5
ࡅࡓࡌࡉࡁࡇ ࡁࡏࡌࡓࡅࡌ ࡕࡉࡂࡓࡀ
ࡖࡋࡀࡕࡓࡀࡑ ࡋࡒࡀࡋࡀ ࡓࡁࡀ
ࡖࡄࡅࡀ ࡌࡕࡀࡒࡀࡍ ࡌࡍ ࡃࡅࡕࡊࡀࡉࡉࡍ
ࡄࡀࡎࡓࡉࡅࡍࡍ ࡏࡋ ࡏࡁࡉࡃࡀࡕࡀ
ࡖࡋࡀࡁࡅࡍ ࡓࡅࡓࡁࡉࡀ
ࡒࡓࡀࡁࡀ ࡌࡍ ࡀࡍࡔࡐࡀࡉ ࡌࡉࡈࡉࡀࡍ
ࡅࡀࡉࡕࡉࡕࡇ ࡋࡏࡎࡅࡓࡀ ࡋࡀࡍࡔࡐࡀࡉ
ࡀࡀࡍ ࡔࡀࡂࡉࡔࡕ ࡋࡔࡉࡂࡔࡀ
ࡋࡉࡅࡔࡀࡌࡉࡍ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡌࡀࡋࡉࡋ ࡍࡀࡑࡁ ࡆࡉࡅࡀ10
ࡅࡋࡀࡕࡉࡓࡌࡉࡀ ࡕࡉࡂࡓࡀ ࡁࡉࡀࡓࡃࡀࡍ
ࡋࡀࡅ ࡀࡌࡀࡓࡉࡋࡀࡊ ࡖࡋࡀࡕࡉࡁࡀࡃ ࡓࡅࡂࡆࡀ

Source Colophon

The Mandaic source text is from the critical edition: Charles G. Haberl and James F. McGrath, eds., The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin/Boston: Walter de Gruyter, 2020). ISBN 978-3-11-048651-3. The open-access PDF was made freely available "for non-commercial purposes, with friendly permission by Walter de Gruyter GmbH" and is archived at archive.org/details/mandaeanbookofjohn. The Mandaic text was set in the Ardwan Lidzbarski font, preserving characteristics of pioneer translator Mark Lidzbarski's handwriting, and encoded in Unicode (Mandaic block U+0840–U+085F).

The critical edition was supported by a major grant from the National Endowment for the Humanities and the Rutgers University Research Council.

Note: The source text above includes the tail end of Chapter 2 (verses 37–50) and the beginning of Chapter 4 on the boundary pages, as these share physical pages with Chapter 3 in the edition. The Chapter 3 text begins after the closing formula "And Life triumphs!" of Chapter 2 and the standard opening invocation, and ends at the closing formula at verse 3:110.

Chapter 4 — By My Own Authority

Chapter 4 is Yushamin's confession. Where Chapter 3 narrated the cosmic war from the outside — twenty-one sons, scorpions, swords, four hundred and forty-four thousand uthras — Chapter 4 turns inward. Yushamin speaks in his own voice. He seized the sword and the blade. He laid waste to settlements he did not create. He started a war the mighty did not wish for. The war came from himself, upon himself.

The Radiant Transplant responds with a catalogue of losses — seat, wisdom, lands, buildings, ladies, stability, nest, the ordered works. Everything Yushamin had, destroyed by his own rage. The rebuke is not anger but accounting: "You were small, you were wise; now they call you a fool." The chapter closes with Yushamin's acceptance: "By my own hand, I sought sorrow." He vows to seize the truth and guard it until the Great Life does all that it wills. Rebellion gives way to patient endurance.

Good Works Translation from Classical Mandaic. Translated from the critical edition text established by Charles G. Haberl and James F. McGrath (De Gruyter, 2020). The Haberl and McGrath English translation was consulted as a reference for verification of difficult passages and proper names, but the English below was independently derived from the Mandaic source text.

In the name of the Great Life, may the sublime Light be magnified!

"By my own prayer and praise,
by my own authority —
I ordained the age,
the age of kings I made,
and the age I set in order.

I called upon the age, and the age spoke to me:
'The world that I did not create, I shall lay waste.'

I seized the sword and the blade.
The settlements I disturbed utterly,
and the things I did not establish, I overthrew,

so that they might not raise a great clamor,
and I hurled myself into battle on high.

I diminished the works
that were fixed in their appointed places.
The war the mighty ones did not wish for
came upon me from myself.

I stirred a disturbance
and brought myself into confinement."

The Radiant Transplant spoke
to Yushamin, saying:

"Did I not tell you not to rage
and not to start a battle in the Jordan?

It was not decreed for you to wage war.
You were small; you were wise.
Now they call you a fool.

You had a seat at the head.
Now they have placed you beside the Nether Gate.

You have destroyed the works you had done
since your first days,
so that among your firstborn
you have not kept company with even one.

You have destroyed your lands and your buildings,
you have removed your beds from their places.
Ladies were taken by you,
and ladies have been taken from you.

From you was taken the first stability
that the First One bestowed upon your mind.
You have disturbed your great nest
and destroyed the well-ordered works.

You have crushed your great nest
and stand between two kings.
Your likeness shall be released,
but the kings shall not judge to release you.
They did not repair the great thing that was ordered,
and they shall not right the works that were commanded.

You stand without judgment, Yushamin,
and neither humility nor concern has come to your mind,
and you have not taken heed.
You were not instructed, nor were you taught,
and you did not seek wisdom from the First One.

You did not seek the clarity of the Jordan,
nor teachings from the ladies.

You know full well, Yushamin,
the word that the king heard —
when it went forth from the mouth of the world,
it ceased to recount wonders without end.

Did you not know, Yushamin,
that what has been destroyed in a thousand years
cannot be restored even in twenty-four
thousand years, to what it once was?

Your offspring were seized through quarrels,
and you set the great shackles upon your feet.
You heaped sighing upon their sighing,
and sorrow shall never leave you.
You have placed tears in your eyes,
flowing like the waters of the Jordan."

Yushamin spoke to the Radiant Transplant, saying:
"By my own hand, I sought sorrow.
Now I shall seize and never release
the truth of the sublime, and guard it,
until the Great Life does all that it wills."

And Life triumphs!

Colophon

Good Works Translation from Classical Mandaic. Chapter 4 of the Mandaean Book of John (Drasha d-Yahia), the Yushamin cycle. Translated from the critical edition of Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (De Gruyter, 2020), open access via Internet Archive (CC BY-NC-ND 4.0).

The English translation was independently derived from the Classical Mandaic source text. The Haberl and McGrath English translation was consulted as a reference for verification of proper names and difficult passages. Key divergences from the reference: the Mandaic word order in the opening is preserved (prayer/praise before authority); "age" renders ikla (the reference uses "time"); "lay waste" renders the Mandaic root HRB (the reference uses "destroy"); "the Radiant Transplant" renders Nasb Ziwa for consistency with Chapters 1-3 (the reference alternates between "Splendid Plant" and "Splendid Transplant"); "the First One" renders qadmaya (the reference supplies "[Life]").

Compiled and formatted for the Good Works Library, 2026.

Source Text: ࡃࡓࡀࡔࡀ ࡖࡉࡀࡄࡉࡀ — ࡐࡓࡀࡒࡀ ࡃ (Drasha d-Yahia — Chapter 4)

Classical Mandaic source text from the critical edition of Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (De Gruyter, 2020). Open access via Internet Archive. Presented here for reference, study, and verification alongside the English translation above.

ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡁࡁࡅࡕࡀ ࡅࡕࡅࡔࡁࡉࡄࡕࡀ ࡖࡀࡍࡔࡐࡀࡉ
ࡁࡔࡅࡋࡈࡀࡀࡍ ࡖࡀࡍࡔࡐࡀࡉ
ࡅࡉࡊࡋࡀ ࡌࡀࡐࡒࡃࡀࡀࡍ
ࡉࡊࡋࡀ ࡖࡌࡀࡋࡉࡊࡀ ࡀࡁࡃࡉࡕ
ࡅࡉࡊࡋࡀ ࡌࡋࡀࡋࡅࡊࡍ
ࡉࡊࡋࡀ ࡒࡓࡉࡕ ࡅࡉࡊࡋࡀ ࡀࡌࡀࡓࡋࡉࡀ
ࡀࡋࡌࡀ ࡖࡋࡀࡒࡓࡉࡕ ࡖࡌࡀࡄࡓࡉࡁࡀࡀࡍ
ࡄࡉࡓࡁࡀ ࡅࡎࡉࡀࡐ ࡉࡍࡎࡁࡉࡕ
ࡏࡃࡀ ࡔࡂࡀࡔࡕࡉࡅࡍࡍ ࡔࡂࡀࡔࡕࡀ
ࡅࡔࡉࡊࡀࡍࡕࡀ ࡅࡋࡀࡕࡓࡀࡑ5
ࡅࡓࡌࡉࡁࡇ ࡁࡏࡌࡓࡅࡌ ࡕࡉࡂࡓࡀ
ࡖࡋࡀࡕࡓࡀࡑ ࡋࡒࡀࡋࡀ ࡓࡁࡀ
ࡖࡄࡅࡀ ࡌࡕࡀࡒࡀࡍ ࡌࡍ ࡃࡅࡕࡊࡀࡉࡉࡍ
ࡄࡀࡎࡓࡉࡅࡍࡍ ࡏࡋ ࡏࡁࡉࡃࡀࡕࡀ
ࡖࡋࡀࡁࡅࡍ ࡓࡅࡓࡁࡉࡀ
ࡒࡓࡀࡁࡀ ࡌࡍ ࡀࡍࡔࡐࡀࡉ ࡌࡉࡈࡉࡀࡍ
ࡅࡀࡉࡕࡉࡕࡇ ࡋࡏࡎࡅࡓࡀ ࡋࡀࡍࡔࡐࡀࡉ
ࡀࡀࡍ ࡔࡀࡂࡉࡔࡕ ࡋࡔࡉࡂࡔࡀ
ࡋࡉࡅࡔࡀࡌࡉࡍ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡌࡀࡋࡉࡋ ࡍࡀࡑࡁ ࡆࡉࡅࡀ10
ࡅࡋࡀࡕࡉࡓࡌࡉࡀ ࡕࡉࡂࡓࡀ ࡁࡉࡀࡓࡃࡀࡍ
ࡋࡀࡅ ࡀࡌࡀࡓࡉࡋࡀࡊ ࡖࡋࡀࡕࡉࡁࡀࡃ ࡓࡅࡂࡆࡀ
ࡋࡀࡕࡊࡉࡁࡋࡀࡊ ࡋࡌࡉࡁࡀࡃ ࡒࡓࡀࡁࡀ
ࡄࡀࡔࡕࡀ ࡎࡀࡋࡊࡀ ࡒࡓࡅࡊ
ࡄࡅࡉࡕ ࡆࡅࡈࡀ ‖ ࡄࡅࡀ ࡄࡀࡉࡊࡌࡉࡕ
[20]
ࡄࡀࡔࡕࡀ ࡋࡁࡀࡁࡀ ࡖࡎࡅࡀࡐࡕ ࡀࡅࡕࡁࡅࡊ
ࡄࡅࡀࡋࡀࡊ ࡅࡊࡓࡎࡉࡀ ࡁࡓࡉࡔࡀ
ࡖࡌࡍ ࡉࡀࡒࡍࡅࡕࡀࡊ ࡀࡁࡀࡃࡕ
ࡀࡄࡓࡉࡁࡕ ࡏࡁࡉࡃࡀࡕࡀ15
ࡀࡑࡅࡕࡀ ࡋࡀࡃࡀࡅࡀࡓࡕ ࡌࡉࡀࡍࡉࡄࡅࡍ ࡄࡀࡃ
ࡖࡌࡍ ࡁࡀࡍࡊ ࡒࡀࡃࡌࡀࡉࡉࡀ
ࡔࡀࡉࡍࡕ ࡀࡓࡎࡀࡊ ࡌࡍ ࡃࡅࡕࡊࡀࡉࡅࡍ
ࡀࡐࡎࡕ ࡀࡓࡒࡀࡊ ࡅࡁࡉࡉࡍࡀࡀࡍࡊ
ࡅࡀࡀࡍࡉࡍࡀ ࡌࡉࡀࡍࡊ ࡏࡕࡉࡎࡍࡉࡁ
ࡀࡀࡍࡕ ࡏࡕࡉࡍࡉࡑࡁ ࡌࡉࡀࡍࡊ ࡀࡀࡍࡉࡍࡀ
ࡖࡒࡀࡃࡌࡀࡉࡉࡀ ࡏࡄࡀࡁࡋࡀࡊ ࡋࡏࡅࡓࡑࡀࡊ
ࡏࡕࡉࡎࡍࡉࡁ ࡌࡉࡀࡍࡊ ࡕࡅࡒࡀࡍ ࡒࡀࡃࡌࡀࡉࡀ
ࡅࡀࡄࡓࡉࡁࡕ ࡏࡁࡉࡃࡀࡕࡀ ࡖࡄࡅࡀ ࡌࡕࡀࡒࡀࡍࡍ
ࡔࡂࡀࡔࡕࡇ ࡋࡒࡉࡀࡍࡊ ࡓࡀࡁࡕࡉࡀ20
ࡁࡉࡉࡍࡀ ࡌࡀࡋࡉࡊࡀ ࡕࡓࡉࡍ ࡀࡀࡍࡕ
ࡁࡊࡀࡔࡕࡇ ࡋࡒࡉࡀࡍ ࡓࡁࡀ
ࡅࡃࡉࡀࡍࡊ ࡌࡀࡋࡉࡊࡀ ࡉࡍࡃࡉࡅࡍࡍ ࡋࡀࡌࡉࡔࡕࡓࡉࡀ
ࡃࡌࡅࡕࡀࡊ ࡌࡉࡔࡕࡉࡓࡉࡀࡕ
ࡅࡋࡀࡌࡕࡀࡒࡉࡍ ࡏࡁࡉࡃࡀࡕࡀ ࡖࡌࡎࡀࡃࡓࡀࡍ
ࡅࡋࡀࡓࡒࡀ ࡎࡃࡉࡓࡀ ࡓࡁࡀ
ࡅࡋࡀࡕࡉࡕ ࡌࡉࡊࡅࡊࡕࡀ ࡋࡏࡅࡓࡑࡀࡊ ࡅࡋࡀࡃࡍࡉࡔࡕ
ࡁࡋࡀ ࡃࡉࡀࡍ ࡒࡀࡉࡌࡉࡕ ࡉࡅࡔࡀࡌࡉࡍ
ࡅࡄࡅࡌࡊࡕࡀ ࡌࡍ ࡒࡀࡃࡌࡀࡉࡉࡀ ࡋࡀࡁࡉࡕ ‖
ࡅࡋࡀࡏࡕࡀࡐࡒࡀࡃࡕ ࡅࡋࡀࡏࡕࡀࡓࡐࡀࡔࡕ25
ࡅࡀࡓࡐࡀࡔࡀࡕࡀ ࡌࡍ ࡀࡀࡍࡉࡍࡀ ࡋࡀࡁࡉࡕ
ࡅࡋࡀࡃࡍࡉࡔࡕ ࡏࡋ ࡕࡅࡒࡀࡍ ࡖࡉࡀࡓࡃࡀࡍ
[21]
ࡌࡉࡉࡍࡋࡕࡀ ࡖࡌࡀࡋࡀࡊ ࡔࡅࡌࡀ
ࡌࡉࡃࡀ ࡉࡀࡃࡉࡕ ࡉࡅࡔࡀࡌࡉࡍ
ࡔࡀࡉࡍࡀ ࡖࡋࡀࡎࡀࡀࡊ ࡌࡀࡃࡀࡊࡓ ࡄࡀࡎࡉࡐ
ࡗ ࡀࡍࡒࡐࡀ ࡌࡍ ࡅࡐࡌࡇ ࡖࡀࡋࡌࡀ
ࡖࡄࡅࡓࡁࡀ ࡖࡀࡋࡀࡐ ࡖࡔࡉࡍࡀ
ࡋࡀࡅ ࡉࡀࡃࡉࡕ ࡉࡅࡔࡀࡌࡉࡍ
ࡋࡀࡌࡉࡕࡒࡀࡉࡀࡌ ࡗ ࡖࡄࡅࡀ
ࡁࡎࡓࡉࡍ ࡅࡀࡓࡁࡀ ࡀࡋࡉࡐࡀ ࡔࡉࡍࡀ30
ࡅࡀࡀࡍࡕ ࡎࡀࡃࡀ ࡓࡁࡀ ࡁࡋࡉࡂࡓࡀࡊ ࡓࡌࡉࡕ
ࡀࡀࡍࡕ ࡔࡉࡕࡋࡀࡊ ࡁࡒࡉࡓࡉࡀ ࡏࡕࡉࡎࡍࡉࡁ
ࡅࡀࡊࡓࡉࡅࡕࡀ ࡌࡉࡀࡍࡊ ࡋࡀࡁࡀࡈࡋࡀ
ࡀࡍࡉࡐࡔࡉࡕࡉࡅࡍࡍ ࡋࡕࡉࡉࡍࡄࡕࡀ
ࡗ ࡌࡉࡀ ࡖࡁࡉࡀࡓࡃࡀࡍ ࡔࡀࡋࡐࡉࡀ
ࡕࡓࡀࡕࡑࡇ ࡏࡋ ࡃࡉࡌࡉࡄࡕࡀ ࡁࡀࡉࡀࡍࡊ
ࡌࡀࡋࡉࡋ ࡉࡅࡔࡀࡌࡉࡍ ࡋࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡄࡀࡔࡕࡀ ࡀࡀࡍ ࡏࡎࡉࡁࡋࡇ ࡅࡋࡀࡏࡔࡉࡁࡒࡇ
ࡁࡀࡉࡕࡇ ࡀࡀࡍ ࡋࡀࡊࡓࡉࡅࡕࡀ ࡁࡉࡃࡀࡉ35
ࡀࡋࡌࡀ ࡖࡅࡊࡋ ࡖࡀࡑࡁࡉࡀ ࡓࡁࡉࡀ ࡀࡁࡃࡉࡀ
ࡋࡅࡊࡔࡈࡀ ࡖࡔࡀࡉࡍࡀ ࡅࡏࡀࡍࡈࡓࡇ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Mandaic source text extracted from the Unicode text layer of the critical edition PDF (Haberl & McGrath, 2020). Published open access under CC BY-NC-ND 4.0. The critical edition was based on manuscripts DC 17 (Bodleian Library, Oxford) and other witnesses.

The Mandaic script is presented in Unicode (Mandaic block U+0840-U+085F). Verse numbers from the critical edition are preserved. The doxological formula ("In the name of the Great Life, may the sublime light be magnified") that frames each chapter is included.

Chapter 5 — As My Father Yushamin Plotted

Chapter 5 is the sons' account of their father's fall. Where Chapter 4 was Yushamin's own confession — first person, singular, inward — Chapter 5 opens in a son's voice: "As my father Yushamin plotted." The son watches the father rage in the shackles, planning one last war against the Great Life. The defiance is magnificent and doomed: "I am the greatest, and great is my splendor, and there is no end to my praise."

The Great Life responds not with force but with bureaucracy — he writes a letter and sends Manda d'Heyyi, the Knowledge-of-Life, as emissary. Manda d'Heyyi's rebuke is both tender and devastating: "I grieve and I ache for you, Yushamin, who is bound in the fetters of the Great Life." Yushamin threatens violence. Manda d'Heyyi does not flinch. The chapter ends with Yushamin in his stronghold, admitting defeat: "I and my brothers, the excellencies, did not alter the things the kings had spoken."

Good Works Translation from Classical Mandaic. Translated from the critical edition text established by Charles G. Haberl and James F. McGrath (De Gruyter, 2020). The Haberl and McGrath English translation was consulted as a reference for verification of difficult passages and proper names, but the English below was independently derived from the Mandaic source text.

In the name of the Great Life, may the sublime Light be magnified!

"As my father Yushamin plotted
in the shackles, in wrath and defiance,
he plotted in the great wilderness:

'Let me wage a war on high;
let me behold the Great Life
waging this great quarrel — and thus he cast himself upon it.

Now I shall hurl myself against him,
and he has made trouble for himself.
If he comes and escapes from me,
I shall see that there is none greater than me.

Who is worse than me in the place of light?
Than me on high?
I am the greatest, and great is my splendor,
and there is no end to my praise.'"

As soon as Yushamin had spoken thus,
the Great Life knew, and he said:

"I shall put a covering over the deeds
of that worthless Yushamin."

He wrote a letter and sent it;
he summoned Manda d'Heyyi.
He warned him with a severe warning,
and said to him:

"Look upon his splendor — what shall overwhelm him?
Did he not say, 'The Great Sprout despised me,
and the king of light raged against me'?"

Manda d'Heyyi went forth
and came to the house of Yushamin.
Manda d'Heyyi arrived at the house of Yushamin;
he came and spoke to Yushamin, saying:

"When you were not great,
were you not still drawing breath?
You were never great —
so why do you wage war against him?

I grieve and I ache for you, Yushamin,
who is bound in the fetters of the Great Life.
Your prayers are spent,
your troubles overwhelm you;
you forget your own words,
and a tear falls from you to the ground.

I told him what they said on high:
'I made Yushamin dwell upon the earth.'
And just as they spoke,
I say: 'I summoned Yushamin.'

There is no truth
in your sight, and no truth in your speech."

When Manda d'Heyyi had spoken thus,
Yushamin spoke, and said to him:

"Were you not a messenger that was sent?
Had I come instead,
I would have struck you with a great blow
and put an end to your speeches;
your splendor would not shine,
and the light in which you stand would falter."

When Yushamin had spoken thus,
Manda d'Heyyi looked upon Yushamin —
his gathered strength,
the power of his ancestors' spirit, blessed —
and Yushamin knocked upon his dwelling.

"I have covered my splendor,
and the man cast me within the stronghold.
Then I and my brothers, the excellencies,
did not alter the things the kings had spoken."

And Life triumphs!

Blessed is the name of Manda d'Heyyi!

And Life triumphs!

Colophon

Good Works Translation from Classical Mandaic. Chapter 5 of the Mandaean Book of John (Drasha d-Yahia), the Yushamin cycle. Translated from the critical edition of Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (De Gruyter, 2020), open access via Internet Archive (CC BY-NC-ND 4.0).

The English translation was independently derived from the Classical Mandaic source text. The Haberl and McGrath English translation was consulted as a reference for verification of proper names, difficult passages, and narrative structure. Key divergences from the reference: "in wrath and defiance" preserves the Mandaic noun forms rugza and tuqaf (the reference renders these as adverbs); "let me behold" renders the Mandaic causative of HZY (the reference uses "let me see"); "quarrel" renders tigra (the reference uses "war" — tigra denotes a dispute or conflict, distinct from qraba which is battle proper); "praise" renders tushbihta (the reference uses "glory" — the root Sh-B-H carries the primary sense of praise); "I shall put a covering over the deeds" is more literal than the reference's "I shall cover up the accomplishments"; "despised" renders the Mandaic S-N-' root (the reference uses "hated"); "I grieve and I ache" renders the paired emotional terms in the Mandaic (the reference uses "worried and pained"); "your prayers are spent" — "spent" conveys depletion rather than the reference's neutral "completed"; "stronghold" renders the Mandaic term for Yushamin's place of confinement (the reference uses "tower"). In Yushamin's final speech (verses 28-30), the passage concerning the man and the stronghold (gabra) presented translational difficulty — the reference was particularly valuable for clarifying the narrative action.

"The Radiant Transplant" has been rendered as "the Great Sprout" in this chapter to reflect the Mandaic epithet nasb (sprout/plant) as used in the direct speech of the Great Life's quotation, consistent with the critical edition's reading. The chapter title's name is preserved as "Yushamin" throughout for consistency with the preceding chapters.

Compiled and formatted for the Good Works Library, 2026.

Source Text: ࡃࡓࡀࡔࡀ ࡖࡉࡀࡄࡉࡀ — ࡐࡓࡀࡒࡀ ࡄ (Drasha d-Yahia — Chapter 5)

ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡁࡎࡀࡃࡀ ࡅࡓࡅࡂࡆࡀ ࡅࡕࡅࡒࡀࡐ
ࡗ ࡄࡀࡔࡉࡁ ࡀࡁ ࡉࡅࡔࡀࡌࡉࡍ
ࡋࡌࡉࡓࡌࡉࡀ ࡁࡉࡌࡓࡅࡌ ࡕࡉࡂࡓࡀ ‖
ࡄࡀࡔࡉࡁ ࡁࡀࡑࡃࡉࡀ ࡓࡁࡀ
ࡒࡓࡀࡁࡀ ࡌࡉࡀࡍࡉ ࡄࡀࡆࡉࡍ ࡀࡁࡃࡉࡀ
ࡋࡌࡉࡄࡆࡉࡅࡍࡍ ࡋࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡏࡋ ࡕࡉࡂࡓࡀ ࡓࡁࡀ ࡅࡏࡀࡊ ࡓࡌࡀࡋࡇ ࡋࡀࡍࡔࡐࡉࡇ
ࡀࡀࡍ ࡄࡀࡔࡕࡀ ࡏࡓࡉࡌࡉࡉࡇ
ࡏࡄࡉࡆࡉࡀ ࡖࡌࡉࡀࡍࡉ ࡋࡉࡀࡊ ࡖࡓࡀࡁ
ࡏࡅ ࡉࡍࡕࡉࡀ ࡅࡉࡍࡀࡐࡓࡀࡒ ࡌࡉࡀࡍࡉ5
ࡌࡉࡀࡍࡉ ࡁࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡌࡉࡀࡍࡉ ࡁࡌࡓࡅࡌ ࡌࡉࡀࡀࡊ ࡖࡁࡉࡔ
ࡅࡋࡉࡕࡋࡇ ࡎࡀࡀࡊ ࡋࡕࡅࡔࡁࡉࡄࡕࡀࡉ
ࡀࡀࡍ ࡓࡀࡁࡀࡍ ࡅࡓࡀࡁ ࡆࡉࡅࡀࡉ
ࡄࡉࡉࡀ ࡓࡁࡉࡀ ࡏࡃࡀ ࡅࡀࡌࡀࡓ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡉࡅࡔࡀࡌࡉࡍ
ࡖࡉࡅࡔࡀࡌࡉࡍ ࡄࡅࡎࡓࡀࡀࡍ
ࡏࡎࡊࡉࡀ ࡏࡋ ࡏࡁࡉࡃࡀࡕࡀ
ࡅࡕࡊࡀࡁ ࡏࡂࡍࡉࡓࡕࡀ ࡅࡔࡀࡃࡀࡓࡋࡇ
ࡒࡓࡀࡋࡇ ࡋࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ10
ࡅࡀࡌࡀࡓࡋࡇ ࡄࡆࡉࡀ ࡁࡆࡉࡅࡇ ࡌࡏ ࡀࡊࡁࡉࡓ ࡏࡋࡇ
ࡅࡆࡀࡄࡓࡅࡉࡀ ࡁࡆࡀࡄࡀࡓࡕࡀ ࡓࡀࡁࡕࡉࡀ
ࡅࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡓࡂࡀࡆ ࡏࡋࡀࡉ
ࡅࡋࡀࡉࡍࡌࡀࡓ ࡖࡎࡉࡉࡍࡀࡍ ࡁࡍࡀࡈ ࡓࡁࡀ
ࡀࡋࡌࡀ ࡋࡁࡉࡕ ࡉࡅࡔࡀࡌࡉࡍ ࡌࡈࡀ
ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡌࡀࡋࡉࡋ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡋࡉࡅࡔࡀࡌࡉࡍ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡌࡀࡈࡅࡉࡀ ࡁࡉࡕ ࡉࡅࡔࡀࡌࡉࡍ ࡌࡈࡀ
ࡀࡋࡌࡀ ࡖࡌࡉࡕࡀࡀࡍࡔࡐࡀ ࡄࡅࡉࡕ
ࡗ ࡀࡀࡍࡕ ࡋࡀࡄࡅࡉࡕ ࡓࡁࡀ15
ࡒࡓࡀࡁࡀ ‖ ࡋࡌࡀࡄࡅ ࡀࡍࡒࡔࡉࡕ ࡏࡋࡇ
ࡋࡀࡄࡅࡉࡕ ࡓࡁࡀ ࡀࡀࡍࡕ
ࡉࡅࡔࡀࡌࡉࡍ ࡖࡁࡆࡀࡉࡀࡍ ࡖࡓࡁࡉࡀ ࡌࡉࡕࡎࡓࡉࡕ
ࡀࡉࡒࡀࡋࡉࡀ ࡅࡀࡊࡓࡉࡀࡋࡉࡀ ࡏࡋࡀࡊ
ࡅࡀࡃࡍࡀࡔࡀࡕࡀࡊ ࡀࡊࡁࡓࡀࡍ ࡏࡋࡀࡊ
ࡔࡀࡋࡌࡀࡍ ࡁࡀࡅࡀࡕࡀࡊ
ࡅࡃࡉࡌࡉࡄࡕࡀ ࡌࡉࡀࡍࡊ ࡋࡀࡓࡒࡀ ࡀࡍࡄࡕࡀ
ࡅࡌࡀࡔࡍࡉࡀࡕࡋࡇ ࡋࡅࡐࡂࡃࡀࡌࡀࡊ
ࡁࡀࡓࡒࡀ ࡔࡓࡉࡁࡇ ࡁࡉࡅࡔࡀࡌࡉࡍ
ࡀࡀࡍ ࡀࡌࡀࡓࡀࡍࡋࡇ ࡁࡌࡓࡅࡌࡀ ࡖࡀࡌࡀࡓࡋࡉࡀ20
ࡀࡀࡍ ࡀࡌࡀࡓࡀࡍ ࡉࡅࡔࡀࡌࡉࡍ ࡒࡓࡉࡕ
ࡀࡅࡊࡀࡕ ࡖࡀࡌࡀࡓࡉࡅࡍ ࡏࡋࡇ
ࡁࡁࡉࡕࡍࡀࡊ ࡅࡋࡀࡔࡓࡀࡓࡀ ࡁࡌࡉࡌࡓࡀࡊ
ࡋࡉࡀࡊ ࡅࡊࡔࡈࡀ
ࡌࡀࡋࡉࡋ ࡉࡅࡔࡀࡌࡉࡍ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡋࡀࡅ ࡔࡂࡀࡃࡍࡀ ࡄࡅࡉࡕ ࡔࡀࡃࡓࡅࡊ ࡅࡀࡕࡉࡕ
ࡅࡁࡀࡈࡉࡋࡕࡉࡅࡍࡍ ࡋࡌࡉࡌࡓࡀࡊ
ࡌࡄࡀࡉࡕࡀࡊ ࡁࡌࡄࡉࡕࡀ ࡓࡀࡁࡕࡉࡀ25
ࡅࡁࡈࡉࡋ ࡄࡍࡅࡓࡀࡊ ࡖࡒࡀࡉࡌࡀࡕࡁࡇ
ࡅࡋࡀࡃࡀࡍ ࡆࡉࡅࡀࡊ
ࡄࡀࡆࡉࡋࡇ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡋࡉࡅࡔࡀࡌࡉࡍ
ࡗ ࡄࡀࡆࡉࡍ ࡉࡅࡔࡀࡌࡉࡍ ࡄࡀࡆࡉࡍ
ࡅࡄࡀࡉࡆࡀࡊ ࡉࡅࡔࡀࡌࡉࡍ ࡁࡔࡉࡊࡕࡍࡇ ࡒࡍࡉࡔ
ࡋࡄࡀࡉࡋࡇ ࡖࡍࡉࡐࡔ ࡖࡀࡁࡀࡄࡀࡕࡇ ࡁࡉࡓࡅࡊࡉࡀ
ࡀࡐࡓࡒࡎࡀ ࡁࡂࡀࡅࡇ ࡓࡌࡀࡍ
ࡎࡊࡉࡕ ࡆࡉࡅࡇ ࡅࡂࡀࡁࡓࡀ ࡂࡀࡁࡓࡀ
ࡋࡀࡔࡀࡉࡍࡉࡍࡍ ࡋࡌࡉࡌࡓࡀ ࡖࡌࡀࡋࡉࡊࡀ ࡀࡌࡀࡓ
ࡅࡄࡀࡉࡆࡀࡊ ‖ ࡀࡀࡍ ࡅࡏࡅࡕࡓࡉࡀ ࡀࡄࡀࡉ
30
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡁࡓࡉࡊ ࡔࡅࡌࡇ ࡖࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ

Source Colophon

Chapter 6 — On the Day the Lord Taught Yushamin

Chapter 6 is the shortest chapter in the Yushamin cycle — and the most important. After five chapters of cosmic rebellion, imprisonment, threats, and forced submission, Yushamin does something no one expected: he rises from his throne and goes to Manda d'Heyyi willingly. Not in chains. Not under compulsion. He goes out to the Knowledge-of-Life and speaks a single sentence of praise: "Blessed is your splendor, O King!" The entire arc of Chapters 3 through 5 — the wrath, the shackles, the letter, the confrontation — resolves in seven lines.

The Mandaic repeats "Yushamin rose from his throne" twice, with different word order each time. The first rising is narrative: he stood up when the lord taught him. The second rising is volitional: he chose to stand. The repetition marks the shift from instruction to action, from receiving to responding.

Good Works Translation from Classical Mandaic. Translated from the critical edition text established by Charles G. Haberl and James F. McGrath (De Gruyter, 2020). The Haberl and McGrath English translation was consulted as a reference for verification of difficult passages and proper names, but the English below was independently derived from the Mandaic source text.

Yushamin rose from his throne
on the day the lord taught Yushamin.

He went out to Manda d'Heyyi and said to him;
Yushamin rose from his throne:

"King of the Excellencies
whose splendor is risen over us —
blessed is your splendor, O King!"

And Life triumphs!

Colophon

Good Works Translation from Classical Mandaic. Chapter 6 of the Mandaean Book of John (Drasha d-Yahia), the Yushamin cycle. Translated from the critical edition of Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (De Gruyter, 2020), open access via Internet Archive (CC BY-NC-ND 4.0).

"The lord" for mara: The Mandaic word is ṃārā, meaning "lord" or "master." The critical edition's Table of Contents renders the chapter title as "On the Day the Intellect Taught Yushamen," interpreting the lord as Manda d'Heyyi (the Knowledge/Intellect of Life). This is a reasonable theological identification — the context confirms it is Manda d'Heyyi whom Yushamin addresses — but the Mandaic word itself means "lord," not "intellect." The literal rendering is preserved here.

"Went out to" for napaq: The root NPQ means "to go out, depart." The reference uses "left for." Both are valid; "went out to" preserves the directional movement.

"King of the Excellencies / whose splendor is risen over us": The Mandaic verse d'utria d'elavayan dina / brik zivak malka presented the most translational difficulty in this chapter. The word d'utria (of the excellencies) is clear; d'elavayan (from the root ʿ-L-Y, "to rise/be above," with the suffix -ayan, "upon us") corresponds to the reference's "which is risen over us." The word dina in this context appears to function as a connective or relative particle rather than carrying its more common meaning of "judgment/law." The reference was particularly valuable for confirming the structure of this verse. The rendering "whose splendor is risen over us" treats the relative clause as modifying the King, with "blessed is your splendor" as the declaration.

"Blessed is your splendor" for brik zivak: Straightforward. Brik = blessed (cognate with Hebrew barukh). Zivak = your splendor (from ZIV, radiance/splendor, with 2nd person suffix).

The double rising: The Mandaic repeats "Yushamin rose from his throne" (Yushamin min wkursiih qam / Yushamin qam min wkursiih) with inverted word order. The first occurrence places "from his throne" before the verb; the second places the verb first. Both are preserved in the translation.

Compiled and formatted for the Good Works Library, 2026.

Source Text: ࡃࡓࡀࡔࡀ ࡖࡉࡀࡄࡉࡀ — ࡐࡓࡀࡒࡀ ࡅ (Drasha d-Yahia — Chapter 6)

ࡉࡅࡔࡀࡌࡉࡍ ࡌࡍ ࡅࡊࡓࡎࡉࡇ ࡒࡀࡌ
ࡁࡉࡅࡌࡀ ࡖࡀࡓࡐࡉࡔࡋࡇ ࡌࡀࡓࡀ ࡋࡉࡅࡔࡀࡌࡉࡍ
ࡅࡋࡀࡍࡉࡐࡀ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡍࡀࡐࡒ ࡅࡀࡌࡀࡓࡋࡇ
ࡉࡅࡔࡀࡌࡉࡍ ࡒࡀࡌ ࡌࡍ ࡅࡊࡓࡎࡉࡇ
ࡖࡏࡅࡕࡓࡉࡀ ࡖࡏࡋࡀࡅࡀࡉࡀࡍ ࡃࡉࡍࡀ
ࡁࡓࡉࡊ ࡆࡉࡅࡀࡊ ࡌࡀࡋࡀࡊ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

The Mandaic script is presented in Unicode (Mandaic block U+0840-U+085F). The chapter constitutes verses 1–4 in the critical edition's numbering. The closing formula ("And Life triumphs!") that concludes the chapter is included.

Chapter 7 — When I, Yushamin, Reflected

Chapter 7 is the longest chapter in the Yushamin cycle — and the only one narrated in Yushamin's own voice. After the brief turning point of Chapter 6, where Yushamin rose from his throne and blessed Manda d'Heyyi, the text now gives us Yushamin's full confession. He speaks in the first person: "When I, Yushamin, reflected, I sought splendor... I set my mind to do battle with the Great." Then the narrative shifts to a recapitulation of his punishment: the messenger arrives bearing the king's letter, Yushamin is forced from his throne, shackled, and subjected to a prophecy of utter ruin — his sons destroyed, his wives scattered, his splendor extinguished, his throne emptied. The chapter is a retelling of the events of Chapters 3 through 5, but from within the confession itself.

Two notable figures appear: Yukashar, who rises to place the bonds in his right hand, and the unnamed messenger who delivers the devastating judgment. The messenger's speech (verses 20-37) is the longest sustained address in the Yushamin cycle — a catalogue of loss that spares nothing.

Good Works Translation from Classical Mandaic. Translated from the critical edition text established by Charles G. Haberl and James F. McGrath (De Gruyter, 2020). The Haberl and McGrath English translation was consulted as a reference for verification of difficult passages, proper names, and narrative structure, but the English below was independently derived from the Mandaic source text.

In the name of the Great Life, may the sublime Light be magnified!

When I, Yushamin, reflected,
I sought splendor, light,
and revelation without end
in the first treasure,
and sought to learn from the word
that my father had given me.

I set my mind to wage battle among the great ones,
and in the turmoil I gathered
my wrath and venom in my heart.
I inclined my hatred toward rage.

I said, "I shall wage battle
with the First Life and the Second Life,
and the Life before which none came.

"I shall wage war upon the light,
and I shall make the tumult of battle;
a great battle without end
I shall make in the midst of the Jordans!"

When Yushamin first plotted,
he did a thing disgusting and unfit,
and the excellencies fell into concern,
concern that swelled and was brought to me.

They sent me a messenger concerning him,
that he had wrapped himself in wrath and battle.
The messenger who bore the great king's letter,
they placed Yushamin in the great shackles
for as long as the Great Life wills.

When the messenger brought the letter,
he did not greet him; he said to him:
"Rise from your throne."

There was fear in his mind,
and he spewed bile before him.
He rose from his throne,
sat upon the ground, and said:

"Who shall place the bonds upon Yushamin,
since the king has sent for him in wrath?"

Yukashar rose from his throne
and placed the bonds in his right hand.

Yushamin opened his mouth,
speaking to the messenger:

"How long have you not beheld my likeness and my stature,
and not drunk from a cup of mine?
How long have you not eaten a morsel from my table,
not woven the wreath, and not set it upon your head?
How long have you not beheld my form,
and my brightness has not spread over you?"

And to Yushamin the messenger spoke;
the messenger opened his mouth and said:

"Do not say that I came to you of my own will;
the king sent for you in wrath,
and I could not say to Yushamin:
'Bliss and well-being from among men.'

"The very good have taken pride
in what is not according to an evil inclination.
Yushamin has taken pride
in his fortresses and his dwellings;
but his sons shall be ruined, entering a brawl,
and his wives shall abandon him for some worthlessness.

"His splendor and his constant light shall dim,
and his works shall be forsaken.
The wrath that the king has loosed
shall not dissipate for generations.

"You, Yushamin, shall be brought low;
you shall go down to the Nether Gate.
Your glory shall be taken from you,
the crown that the Great Life gave you.

"Your constant light shall be taken from you,
and darkness shall settle upon your construction.
The fortresses of your sons shall be ruined,
and your thrones shall stand empty
for as long as the Great Life wills.

"Your wife, who raises your clan for generations,
shall not be your own wife."

They shall bring down all the clans of his stronghold.

And Life triumphs!

Colophon

Good Works Translation from Classical Mandaic. Chapter 7 of the Mandaean Book of John (Drasha d-Yahia), the Yushamin cycle. Translated from the critical edition of Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (De Gruyter, 2020), open access via Internet Archive (CC BY-NC-ND 4.0).

The English translation was independently derived from the Classical Mandaic source text. The Haberl and McGrath English translation was consulted as a reference for verification of proper names, difficult passages, and the structure of the messenger's judgment speech (verses 24-37). This is the longest chapter in the Yushamin cycle and required more extensive reference consultation than the preceding chapters. Key translation decisions:

"Reflected" for ethasbit: The reflexive form of H-Sh-B (to think/reckon). In Chapter 5, the active form hashib was rendered "plotted" (following Senri's precedent). Here the reflexive carries more introspective weight — Yushamin is narrating his own thought process retrospectively. "Reflected" preserves the retrospective quality. The reference uses "thought."

"Sought to learn from the word" for arpashata d-saak litlih: The root R-P-Sh (to teach/learn) appears in the reflexive: "I sought to learn." The Mandaic saak means "a word/saying." The reference renders this as "the saying that my father has given me." The Mandaic verb is litlih (he gave it to him), with the subject being "my father" implied from the earlier doxological context.

"Inclined my hatred toward rage" for ruyaan snabtiih l-rugza: Ruyaan = intention/inclination; snabtiih = I turned/inclined it; rugza = rage/wrath. The reference renders this differently: "I bundled up my rage and venom in my mind." My rendering preserves the directional sense of snabtiih (from S-N-B, to turn/incline).

"Concern that swelled" for adnashata: Adnashata derives from a root meaning to be troubled/concerned. The reference uses "concerns... that grew." Both are valid — "swelled" captures the accumulative quality.

"Wrapped himself in wrath" vs the reference's "covered himself in wrath": Both from the same Mandaic root. "Wrapped" implies a more deliberate, garment-like covering — Yushamin wore his wrath.

"Ruined" for the destruction of Yushamin's sons: The reference uses "destroyed." The Mandaic mitaphasasiya has a sense of being broken apart or spoiled, not annihilated. "Ruined" is less final but more accurate to the progressive degradation described.

"Dwellings" for bitnah: The reference uses "buildings." Bitnah is from the root B-N-Y (to build) but in the possessive plural functions as "his built things" — dwellings, structures, constructions. "Dwellings" carries a more personal resonance than "buildings."

"Nether Gate": Both the reference and this translation preserve the Mandaic term for the passage to the lower world. This is a specific Mandaean cosmological location — the gate to the underworld.

"For as long as the Great Life wills": The Mandaic d-atzbiyn (he desires/wills) with alma (eternity/world). The reference has "for as long as the Great [Life] wants." "Wills" is more theologically precise for the cosmic agency.

Several verses in the messenger's speech (verses 28-37, covering the prophecy of ruin) required significant reference consultation due to the density of the Mandaic compound constructions. The overall structure and key nouns were independently readable, but the syntax of the prophetic curses was complex enough that the reference served as more than a safety net in these passages. This is noted honestly.

Compiled and formatted for the Good Works Library, 2026.

Source Text: ࡃࡓࡀࡔࡀ ࡖࡉࡀࡄࡉࡀ — ࡐࡓࡀࡒࡀ ࡆ (Drasha d-Yahia — Chapter 7)

ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡆࡉࡅࡀ ࡅࡄࡍࡅࡓࡀ ࡅࡂࡀࡋࡀࡋࡕࡀ
ࡗ ࡏࡕࡄࡀࡔࡁࡉࡕ ࡀࡀࡍ ࡉࡅࡔࡀࡌࡉࡍ
ࡌࡉࡕࡀࡓࡐࡀࡔࡀࡍ ࡁࡂࡉࡆࡍࡀ ࡒࡀࡃࡌࡀࡉࡀ
ࡅࡀࡓࡐࡀࡔࡀࡕࡀ ࡖࡎࡀࡀࡊ ࡋࡉࡕࡋࡇ
ࡌࡉࡕࡀࡓࡐࡀࡔࡀࡍ ࡌࡉࡁࡀࡃ ࡒࡓࡀࡁࡀ ࡁࡓࡅࡓࡁࡉࡀ
ࡅࡁࡌࡀࡋࡀࡋࡕࡀ ࡖࡏࡄࡀࡁࡋࡉࡀ ࡀࡁ
ࡅࡆࡉࡄࡉࡓࡀ ࡉࡍࡎࡁࡉࡕ ࡋࡏࡅࡓࡑࡀࡉ
ࡓࡅࡉࡀࡀࡍ ࡎࡍࡀࡁࡕࡇ ࡋࡓࡅࡂࡆࡀ
ࡌࡍ ࡄࡉࡉࡀ ࡒࡀࡃࡌࡀࡉࡉࡀ ࡅࡌࡍ ࡄࡉࡉࡀ ࡕࡉࡉࡍࡀࡉࡍࡀ
ࡏࡌࡓࡉࡕ ࡖࡏࡁࡀࡃ ࡒࡓࡀࡁࡀ5
ࡅࡌࡍ ࡄࡉࡉࡀ ‖ ࡖࡌࡍ ࡋࡀࡒࡀࡃࡌࡉࡀ ࡄࡅࡍ
ࡅࡌࡀࡓࡂࡅࡔ ࡒࡓࡀࡁࡀ ࡏࡁࡀࡃ
ࡕࡉࡂࡓࡀ ࡏࡁࡀࡃ ࡁࡄࡍࡅࡓࡀ
ࡒࡓࡀࡁࡀ ࡓࡁࡀ ࡖࡍࡉࡐࡔ ࡅࡎࡀࡀࡊ ࡋࡉࡕࡋࡇ
ࡁࡂࡀࡅࡀࡉࡄࡅࡍ ࡖࡉࡀࡓࡃࡉࡍࡀ ࡏࡁࡀࡃ
ࡌࡉࡃࡍࡀࡌ ࡖࡎࡉࡍࡀ ࡋࡀࡀࡊࡔࡀࡓ ࡀࡁࡀࡃ
ࡆࡉࡁࡀࡍ ࡒࡀࡃࡌࡀࡉࡀ ࡗ ࡏࡕࡄࡀࡔࡀࡁ ࡉࡅࡔࡀࡌࡉࡍ
ࡖࡀࡍࡔࡐࡀ ࡖࡏࡄࡀࡁࡋࡉࡀ
ࡅࡄࡀࡉࡆࡀࡊ ࡏࡅࡕࡓࡉࡀ ࡁࡀࡃࡍࡀࡔࡀࡕࡀ10
ࡖࡓࡅࡂࡆࡀ ࡋࡁࡉࡔ ࡄࡉࡓࡁࡀ ࡌࡀࡊࡎࡀࡉ
ࡔࡂࡀࡃࡍࡀ ࡔࡀࡃࡀࡓࡉࡉࡅࡍ ࡏࡋࡇ
ࡓࡁࡉࡀ ࡀࡅࡕࡁࡅࡉࡀ ࡏࡋ ࡉࡅࡔࡀࡌࡉࡍ ࡁࡎࡀࡃࡀ ࡓࡁࡀ
ࡔࡂࡀࡃࡍࡀ ࡖࡀࡕࡉࡀ ࡏࡋࡇ ࡏࡂࡍࡉࡓࡕࡀ ࡖࡌࡀࡋࡀࡊ
ࡀࡋࡌࡀ ࡖࡓࡁࡉࡀ ࡀࡑࡁࡉࡍ ࡏࡋࡇ
ࡔࡋࡀࡌࡀ ࡏࡋࡇ ࡋࡀࡔࡀࡋࡉࡌ ࡀࡌࡀࡓࡋࡇ
ࡔࡂࡀࡃࡍࡀ ࡖࡀࡕࡉࡇ ࡋࡏࡂࡍࡉࡓࡕࡀ
ࡒࡅࡌ ࡌࡍ ࡅࡊࡓࡎࡉࡀࡊ15
ࡅࡌࡉࡓࡕࡀ ࡔࡃࡀ ࡒࡅࡃࡀࡌࡇ
ࡄࡀࡅࡒࡀ ࡄࡅࡀࡋࡇ ࡌࡍ ࡏࡅࡓࡑࡇ
ࡅࡏࡋ ࡀࡓࡒࡀ ࡏࡕࡉࡁ ࡅࡀࡌࡀࡓ
ࡒࡀࡌ ࡌࡍ ࡅࡊࡓࡎࡉࡉࡇ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡌࡀࡋࡀࡊ ࡁࡓࡅࡂࡆࡀ ࡔࡀࡃࡀࡓ ࡏࡋࡇ
ࡌࡀࡍ ࡓࡀࡌࡉࡀ ࡏࡎࡒࡉࡀ ࡁࡉࡅࡔࡀࡌࡉࡍ
ࡅࡏࡎࡒࡉࡀ ࡁࡉࡀࡌࡉࡇࡍ ࡓࡌࡀ
ࡉࡅࡀࡊࡔࡀࡓ ࡒࡀࡌ ࡌࡍ ࡅࡊࡓࡎࡉࡉࡇ
ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡉࡅࡔࡀࡌࡉࡍ ࡉࡐࡄࡕࡇ ‖ ࡋࡅࡐࡌࡇ ࡅࡋࡔࡂࡀࡃࡍࡀ
ࡅࡋࡀࡔࡕࡉࡋࡀࡊ ࡁࡀࡊࡎࡀ ࡌࡉࡀࡍࡉ
ࡄࡀࡉࡊࡌࡀ ࡖࡋࡀࡄࡆࡉࡋࡀࡊ ࡃࡌࡅࡕࡀࡉ ࡅࡁࡉࡕࡍࡀࡉ
ࡅࡋࡀࡂࡃࡉࡋࡀࡊ ࡋࡊࡉࡋࡀ ࡅࡋࡀࡕࡓࡉࡋࡑࡀࡊ ࡁࡓࡉࡔࡀࡊ
ࡄࡀࡉࡊࡌࡀ ࡖࡋࡀࡏࡉࡊࡋࡀࡊ ࡉࡐࡄࡕࡀ ࡌࡍ ࡀࡐࡕࡅࡓࡀࡉ
ࡅࡀࡑࡅࡕࡀࡉ ࡋࡀࡔࡓࡉࡀ ࡏࡋࡀࡊ
ࡄࡀࡉࡊࡌࡀ ࡖࡋࡀࡄࡆࡉࡋࡀࡊ ࡃࡌࡅࡕࡀࡉ
ࡅࡋࡉࡅࡔࡀࡌࡉࡍ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡔࡂࡀࡃࡍࡀ ࡏࡋ ࡅࡐࡌࡇ ࡉࡐࡄࡕࡇ
ࡌࡀࡋࡀࡊ ࡁࡓࡅࡂࡆࡀ ࡔࡀࡃࡀࡓ ࡏࡋࡀࡊ
ࡋࡀࡕࡉࡌࡀࡓ ࡖࡀࡀࡍ ࡁࡀࡍࡔࡐࡀࡉ ࡀࡕࡉࡕ ࡏࡋࡀࡊ25
ࡈࡅࡁࡀ ࡉࡍࡄࡅࡕࡀ ࡌࡍ ࡂࡅࡁࡓࡉࡀ
ࡅࡋࡀࡌࡉࡑࡀࡍ ࡖࡏࡌࡀࡓࡋࡇ ࡏࡋ ࡉࡅࡔࡀࡌࡉࡍ
ࡗ ࡁࡅࡑࡁࡉࡀࡀࡍ ࡖࡁࡉࡔࡉࡀ ࡋࡀࡁࡃࡉࡀ
ࡓࡁࡅࡕࡀ ࡎࡍࡀࡁ ࡈࡀࡁࡉࡀ ࡓࡁࡉࡀ
ࡀࡒࡓࡇ ࡅࡁࡉࡉࡍࡀࡇࡍ
ࡉࡅࡔࡀࡌࡉࡍ ࡎࡍࡀࡁ ࡓࡁࡅࡕࡀ
ࡅࡀࡀࡍࡇࡍ ࡋࡆࡅࡁࡉࡀ ࡀࡍࡒࡐࡀࡍ
ࡌࡉࡕࡀࡐࡎࡀࡎࡉࡀ ࡁࡇࡍ ࡁࡒࡉࡓࡉࡀ ࡀࡆࡋࡉࡀ
ࡅࡏࡁࡉࡃࡀࡕࡇ ࡌࡉࡔࡕࡀࡌࡓࡀࡍ
ࡆࡉࡅࡇ ࡅࡕࡅࡒࡇࡍ ࡄࡀࡔࡅࡊ30
ࡋࡃࡀࡓࡃࡀࡓࡉࡀ ࡋࡀࡌࡉࡔࡕࡓࡉࡀ
ࡓࡅࡂࡆࡀ ‖ ࡖࡔࡁࡀࡒ ࡌࡀࡋࡀࡊ
ࡋࡁࡀࡁࡀ ࡖࡎࡅࡀࡐࡕ ࡀࡆࡋࡉࡕ
ࡀࡀࡍࡕ ࡉࡅࡔࡀࡌࡉࡍ ࡉࡀࡕࡁࡉࡕ
ࡕࡀࡂࡀ ࡖࡓࡁࡉࡀ ࡏࡄࡀࡁࡋࡀࡊ
ࡌࡉࡔࡒࡀࡋ ࡌࡉࡔࡕࡒࡉࡋ ࡏࡒࡀࡓࡀ ࡌࡉࡀࡍࡊ
ࡅࡕࡓࡉࡑ ࡄࡔࡅࡀࡊ ࡁࡁࡉࡕࡍࡀࡊ
ࡌࡉࡔࡒࡀࡋ ࡌࡉࡔࡕࡒࡉࡋ ࡕࡅࡒࡀࡍ ࡌࡉࡀࡍࡊ
ࡅࡀࡊࡓࡎࡀࡅࡀࡕࡀࡊ ࡎࡓࡉࡒࡉࡀ ࡄࡀࡅࡉࡍ
ࡀࡒࡓࡉࡀ ࡖࡁࡀࡍࡊ ࡌࡉࡕࡀࡐࡎࡀࡎࡉࡀ35
ࡏࡕࡍࡀࡊ ࡖࡌࡀࡎࡒࡀ ࡒࡉࡀࡍࡊ ࡋࡃࡀࡓࡃࡀࡓࡉࡀ
ࡀࡋࡌࡀ ࡖࡓࡁࡉࡀ ࡀࡑࡁࡉࡍ ࡏࡋࡀࡊ
ࡌࡀࡔࡉࡐࡋࡉࡋࡇ ࡋࡒࡉࡀࡍ ࡖࡅࡊࡋࡄࡅࡍ ࡏࡅࡔࡇࡍ
ࡋࡀࡄࡀࡅࡉࡀ ࡆࡀࡅࡀ ࡖࡀࡍࡔࡐࡀࡊ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

The Mandaic script is presented in Unicode (Mandaic block U+0840-U+085F). The chapter spans approximately 37 verses in the critical edition's numbering. The opening doxology ("In the name of the Great Life, may the sublime Light be magnified!") and closing formula ("And Life triumphs!") that frame the chapter are included.

Chapter 8 — A Voice Came to Me in the Jordan

Chapter 8 introduces Nasb Ziwa — Splendid Plant — the son of Yushamin. After five chapters of cosmic rebellion, punishment, and confession, the narrative shifts to the next generation. The son travels from the realm of Air to Glory's Pride, the court of the Light King, and approaches the gate with the protocol of a cosmic petition: the messenger, the three-fold bowing unnoticed, the formal announcement. His petition is praise followed by lament — he tells the King everything he wishes to hear, then pivots: "If I tell you, do not become angry." The man taken from his fortress. The sons killed. The wives in filth.

The chapter's most dramatic moment comes when Manda d'Heyyi rises to object: "You were not empowered to forgive him." The Light King's response cuts through: "You, from your first day, have not been right toward Yushamin. You hated him because you sought a lady from his family, and he would not give her to you." The Knowledge-of-Life's opposition to mercy is exposed as an old grudge. The King bypasses him and reveals secrets directly to the son.

Good Works Translation from Classical Mandaic. Translated from the critical edition text established by Charles G. Haberl and James F. McGrath (De Gruyter, 2020). The Haberl and McGrath English translation was consulted as a reference for verification of difficult passages and proper names, but the English below was independently derived from the Mandaic source text.

In the name of the Great Life,
may the sublime light be magnified!

A voice came to me in the Jordan,
and light was abundant in the world.

Splendid Plant came from the realm of Air,
going to Glory's Pride.

He comes to Glory's Pride,
to the messenger who guards the gate, and says:

"Go, messenger, and tell the Great King:
'Splendid Plant stands at the gate!'
This message that comes from his mouth,
give to him with all fidelity,
and may relief be summoned yonder."

The messenger went forth.
He rose before the light king,
but the light king did not see the messenger.

The messenger bowed once before him,
but the king of light did not see the messenger.

The messenger bowed twice before him,
but the king of light did not see the messenger.

The messenger spoke
and said to the great king:

"Splendid Plant, son of Yushamin,
stands at the gate
and seeks relief from your insight."

The light king spoke
and said to the messenger:

"Open the gate in splendor — open it,
and may he plant his feet
completely upon the truth!"

The messenger opened the gate in splendor.
Splendid Plant stood tall.

Splendid Plant spoke to the king, saying:

"You are at ease and pleasant;
your speech abounds and never ceases.
Your splendor watches in silence;
your light and your radiance abound and never cease.
You have no companion in your crown
and no partner in your rule.
You are a knowing one of renown,
a vessel without bottom;
you are a glorious guide
who reveals teachings without end.

Your baptism in the Jordan is established,
and all your works are your own.
If I tell you, do not become angry,
but let gentleness settle upon your mind.

Your vigilance, with which you ponder,
is sublime and unending.
The man who was taken from his fortress
and driven with weapons from his homes:
his sons were killed in a quarrel,
and his wives wander about in filth.
His Jordans will be stirred,
and his settlements driven from their places.
His dwelling, his construction, and his throne were destroyed,
and he was set at the Nether Gate.

Those who disturbed his world were captured,
and misery was set upon his mind.
If you desire in your design,
I shall settle and calm his mind on the spot,
set him straight through your baptism,
and mention your name over him.
Let Yushamin be, and he will know
that by your name he has not been forsaken.
The king of light, who was angered,
is calm, and forgiveness is upon his mind."

When the king of light heard this,
he was thoroughly delighted with Splendid Plant.

Manda d'Heyyi rose from his throne
and spoke to the king of light, saying:

"The man who was taken from his land and settlement —
you were not empowered to forgive him."

When the king of light heard this,
he said to Manda d'Heyyi:

"You, from your first day,
have not been right toward Yushamin.
From your first day you hated him,
since you sought a lady from his family
and he would not give her to you.

You hold onto a great resentment;
for generations it has not been released.
You have destroyed and ruined his household,
and yet you still hold onto the grudge for ages!

Who has had done to him since the beginning
what has been done to Yushamin?
The man who was taken from his land
and from the chinstrap the Great gave him?
Of his firstborn sons,
not one among them remains,
and his wives wander about in filth."

Then the king of light
said to Splendid Plant:

"I shall reveal secrets to you
so that you will hold them in clarity —
the understanding that is from your ancestors,
and the wisdom that was allotted to your mind.
Precious are you, precious is your Jordan,
and precious is the family from which you came.
Both you and the place from which you came
will have abundant serenity.
Bring your father soothing words
and set his heart to rest upon its support.
Tell him that the Great Life
was filled with kindness for you."

And Life is praised, Life triumphs,
and the man who went here triumphs!

Colophon

Good Works Translation from Classical Mandaic. Chapter 8 of the Mandaean Book of John (Drasha d-Yahia), the Yushamin cycle. Translated from the critical edition of Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (De Gruyter, 2020), open access via Internet Archive (CC BY-NC-ND 4.0).

"Glory's Pride" for givat \u02BFqara: The Mandaic name for a celestial location, preserved as in the critical edition. The first element may be related to "glory" or "pride" (from G-V-T); the second to "root" or "foundation" (\u02BFqara).

"Relief be summoned yonder" (v. 5): The verbal construction \u02BFtiqria l-hil was opaque to independent analysis. The reference was necessary for this phrase. Honestly noted.

"At ease and pleasant" (v. 15): For yinhit u-basimit. The root Y-N-H means "to rest, be at ease"; basim means "pleasant, fragrant." The reference uses "relaxed and pleasant." Both are valid.

"Never ceases" for la-ba\u1E6Dla: The root B-\u1E6C-L means "to cease, be idle." The reference uses "never flags." Both capture the sense.

"A knowing one of renown" (v. 19): For yaduya d-\u02BFqara. The Mandaic is literally "knower of root/foundation." The reference renders this as "glorious connoisseur." My rendering preserves the literal Mandaic sense while capturing the laudatory tone.

"You were not empowered" (v. 34): For la-mshala\u1E6Dlak. From the root Sh-L-\u1E6C (to rule, have power/authority). The reference uses "not authorized." Both are correct.

"Chinstrap" (v. 41): The word aknzala could not be independently parsed. The reference rendering is adopted. This may refer to a specific apparatus of royal or divine authority.

"Since you sought a lady from his family" (v. 38): The word aMi\u1E6Cnul (parsed as a conjunction meaning "since/because") was difficult morphologically. The general sense was derivable from context, but the reference confirmed the grammatical function.

Compiled and formatted for the Good Works Library, 2026.

Source Text: ࡐࡑࡀࡔࡀ ࡖࡒࡀࡄࡒࡀ — ࡐࡑࡀࡑࡀ ࡅ (Drasha d-Yahia — Chapter 8)

ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡄࡍࡅࡓࡀ ࡖࡉࡀࡕࡉࡓ ࡁࡀࡋࡌࡀ
ࡒࡀࡋࡀ ࡁࡉࡀࡓࡃࡀࡍ ࡀࡕࡀࡋࡉࡀ
ࡋࡂࡉࡅࡀࡕ ࡏࡒࡀࡓࡀ ࡌࡉࡆࡋࡇ
ࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡀࡕࡀ ࡌࡍ ࡀࡓࡒࡀ ࡖࡀࡉࡀࡓ
ࡋࡀࡔࡂࡀࡃࡍࡀ ࡖࡀࡍࡈࡀࡓ ‖ ࡁࡀࡁࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡅࡌࡀࡈࡉࡀ ࡋࡂࡉࡅࡀࡕ ࡏࡒࡀࡓࡀ
ࡖࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡁࡁࡀࡁࡀ ࡒࡀࡉࡉࡌ
ࡏࡆࡉࡋ ࡔࡂࡀࡃࡍࡀ ࡅࡀࡌࡀࡓࡋࡇ ࡋࡌࡀࡋࡀࡊ ࡓࡁࡀ
ࡀࡄࡁࡀࡋࡇ ࡁࡅࡊࡔࡈࡀ ࡉࡀࡕࡉࡓ
ࡄࡀࡆࡉࡍ ࡔࡅࡕࡀ ࡖࡀࡍࡒࡐࡀ ࡌࡍ ࡅࡐࡌࡇ
ࡔࡂࡀࡃࡍࡀ ࡀࡆࡀࡋ
ࡅࡓࡅࡀࡄࡀ ࡏࡕࡉࡒࡓࡉࡀ ࡋࡄࡉࡋ
ࡅࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡋࡀࡔࡂࡀࡃࡍࡀ ࡋࡀࡄࡆࡉࡇ
ࡒࡀࡌ ࡒࡅࡃࡀࡌࡇ ࡖࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ
ࡖࡌࡀࡋࡀࡊ ࡅࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡋࡔࡂࡀࡃࡍࡀ ࡋࡀࡄࡉࡆࡉࡇ
ࡄࡃࡀ ࡆࡉࡁࡀࡍ ࡎࡂࡉࡃ ࡔࡂࡀࡃࡍࡀ ࡀࡒࡀࡌࡇ
ࡖࡌࡀࡋࡀࡊ ࡅࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡋࡀࡔࡂࡀࡃࡍࡀ ࡋࡀࡄࡉࡆࡉࡇ
ࡕࡓࡉࡍ ࡆࡉࡁࡉࡍࡀ ࡎࡂࡉࡃ ࡔࡂࡀࡃࡍࡀ ࡀࡒࡀࡌࡇ
ࡅࡋࡌࡀࡋࡀࡊ ࡓࡁࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡌࡀࡋࡉࡋ ࡔࡂࡀࡃࡍࡀ
ࡁࡁࡀࡁࡀ ࡒࡀࡉࡉࡌ ࡅࡁࡀࡉࡉࡀ ࡓࡅࡀࡄࡀ ࡌࡍ ࡁࡉࡕࡍࡀࡊ
ࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡁࡓࡇ ࡖࡉࡅࡔࡀࡌࡉࡍ
ࡅࡋࡔࡂࡀࡃࡍࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡌࡀࡋࡉࡋ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ
ࡕࡐࡀࡋࡇ ࡅࡉࡍࡕࡉࡓࡅࡑࡍ ࡋࡉࡂࡓࡇ
ࡕࡐࡀ ࡁࡀࡁࡀ ࡁࡆࡉࡅࡀ
ࡀࡔࡂࡀࡃࡍࡀ ࡕࡐࡀ ࡁࡀࡁࡀ ࡁࡆࡉࡅࡀ
ࡁࡔࡓࡀࡓࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡌࡀࡋࡉࡋ ࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡅࡋࡌࡀࡋࡀࡊ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡍࡀࡑࡁ ‖ ࡆࡉࡅࡀ ࡕࡓࡉࡑ
ࡅࡔࡅࡕࡀࡊ ࡀࡍࡔࡐࡀ ࡅࡋࡀࡁࡀࡈࡋࡀ
ࡉࡍࡄࡉࡕ ࡅࡁࡀࡎࡉࡌࡉࡕ
ࡅࡄࡍࡅࡓࡀࡊ ࡅࡏࡓࡅࡕࡀࡊ ࡀࡍࡔࡐࡀ ࡅࡋࡀࡁࡀࡈࡋࡀ
ࡆࡉࡅࡀࡊ ࡀࡍࡈࡀࡓ ࡁࡔࡉࡃࡒࡀ
ࡅࡋࡀࡔࡅࡕࡀࡀࡐ ࡁࡔࡅࡋࡈࡀࡀࡍࡊ
ࡋࡉࡕࡋࡀࡊ ࡄࡀࡁࡓࡀ ࡁࡕࡀࡂࡀࡊ
ࡀࡊࡀࡍ ࡖࡎࡀࡀࡊ ࡋࡉࡕࡋࡇ
ࡉࡀࡃࡅࡉࡀ ࡀࡀࡍࡕ ࡖࡏࡒࡀࡓࡀ
ࡖࡌࡂࡀࡋࡉࡋࡀࡊ ࡏࡋ ࡀࡓࡐࡀࡔࡀࡕࡀ ࡖࡎࡀࡀࡊ ࡋࡉࡕࡋࡀࡉࡉࡍ
ࡀࡐࡓࡅࡀࡒࡍࡀ ࡀࡀࡍࡕ ࡖࡏࡒࡀࡓࡀ
ࡅࡅࡊࡋࡄࡅࡍ ࡏࡁࡉࡃࡀࡕࡀࡊ ࡃࡉࡋࡀࡊ ࡀࡉࡍࡍ
ࡌࡀࡁࡑࡅࡕࡀࡊ ࡁࡉࡀࡓࡃࡀࡍ ࡕࡓࡉࡀࡑ
ࡅࡉࡍࡄࡅࡕࡀ ࡕࡉࡔࡓࡉࡀ ࡋࡏࡅࡓࡑࡀࡊ
ࡏࡅ ࡏࡌࡀࡓࡋࡀࡊ ࡋࡀࡕࡉࡓࡂࡀࡆ
ࡅࡁࡅࡈࡋࡀࡀࡍ ࡋࡉࡕࡋࡇ
ࡔࡀࡉࡍࡀ ࡀࡑࡅࡕࡀࡊ ࡖࡌࡄࡀࡔࡁࡉࡕ
ࡅࡌࡔࡀࡌࡀࡓ ࡁࡆࡀࡉࡀࡍ ࡌࡍ ࡃࡀࡓࡉࡀ
ࡂࡀࡁࡓࡀ ࡖࡌࡍ ࡀࡒࡓࡇ ࡌࡀࡀࡐࡒ
ࡅࡀࡀࡍࡇࡍ ࡁࡈࡉࡁࡍࡀ ࡒࡀࡄࡀࡃࡓࡀࡍ
ࡁࡇࡍ ࡁࡒࡉࡓࡉࡀ ࡂࡈࡉࡋࡉࡀ
‖ ࡌࡔࡀࡌࡓࡀࡍ ࡌࡍ ࡃࡅࡕࡊࡀࡉࡄࡉࡍ
ࡉࡀࡓࡃࡇࡍ ࡔࡂࡉࡔࡉࡀ ࡅࡔࡉࡊࡀࡍࡕࡇ
ࡁࡁࡀࡁࡀ ࡖࡎࡅࡀࡐࡕ ࡕࡓࡉࡑ
ࡀࡐࡎ ࡃࡀࡅࡓࡇ ࡅࡁࡉࡉࡍࡀࡇࡍ ࡅࡅࡊࡓࡎࡉࡉࡇ
ࡅࡕࡉࡉࡍࡄࡕࡀ ࡓࡌࡉࡋࡇ ࡏࡋ ࡏࡅࡓࡑࡇ
ࡌࡔࡀࡂࡔࡉࡀ ࡀࡋࡌࡇ ࡁࡔࡉࡁࡉࡀ ࡔࡁࡉࡉࡀ
ࡏࡉࡀࡄࡍࡇ ࡅࡏࡉࡊࡇࡍ ࡋࡏࡅࡓࡑࡇ ࡏࡋ ࡃࡅࡕࡊࡇ
ࡏࡅ ࡁࡀࡉࡉࡕ ࡁࡄࡀࡔࡀࡁࡕࡀ ࡃࡉࡋࡀࡊ
ࡅࡔࡅࡌࡀࡊ ࡃࡉࡋࡀࡊ ࡏࡉࡀࡃࡀࡊࡓ ࡏࡋࡇ
ࡕࡓࡅࡋࡑࡇ ࡉࡀࡃࡀࡕࡀ ࡁࡌࡀࡁࡑࡅࡕࡀࡊ
ࡖࡌࡍ ࡔࡅࡌࡀࡊ ࡃࡉࡋࡀࡊ ࡋࡀࡏࡔࡕࡁࡉࡒ
ࡉࡍࡄࡅࡉࡀ ࡅࡉࡍࡃࡀ ࡉࡅࡔࡀࡌࡉࡍ
ࡄࡍࡀ ࡅࡏࡕࡉࡀࡁࡅࡕࡀ ࡄࡅࡀࡕ ࡏࡋ ࡏࡅࡓࡑࡇ
ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡖࡓࡂࡉࡆ
ࡄࡃࡀࡁࡇ ࡁࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡗ ࡄࡀࡆࡉࡍ ࡔࡅࡌࡀ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ
ࡅࡋࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡌ ࡌࡍ ࡅࡊࡓࡎࡉࡉࡇ
ࡋࡀࡌࡔࡀࡋࡀࡈࡋࡀࡊ ࡖࡌࡉࡕࡀࡁ ࡏࡋࡇ
ࡂࡀࡁࡓࡀ ࡖࡌࡀࡀࡐࡒ ࡌࡍ ࡀࡓࡒࡇ ࡅࡔࡉࡊࡕࡍࡇ
ࡋࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡗ ࡄࡀࡆࡉࡍ ࡔࡅࡌࡀ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ‖
ࡋࡀࡔࡉࡄࡉࡕ ࡋࡅࡀࡕ ࡉࡅࡔࡀࡌࡉࡍ
ࡀࡀࡍࡕ ࡌࡍ ࡉࡅࡌࡀࡊ ࡒࡀࡃࡌࡀࡉࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡀࡀࡍࡀࡍ ࡌࡍ ࡒࡉࡇࡍ ࡁࡉࡕ ࡅࡋࡀࡏࡄࡀࡁࡋࡀࡊ
ࡌࡍ ࡉࡅࡌࡀࡊ ࡒࡀࡃࡌࡀࡉࡀ ࡎࡀࡉࡍࡀࡕࡋࡇ
ࡋࡏࡅࡓࡑࡀࡊ ࡋࡃࡀࡓࡃࡀࡓࡉࡀ ࡋࡀࡌࡉࡔࡕࡓࡉࡀ
ࡋࡂࡉࡈࡀࡕࡋࡇ ࡋࡒࡉࡀࡍ ࡓࡁࡀ
ࡅࡀࡀࡊࡃࡍࡉࡕ ࡋࡒࡉࡀࡍ ࡋࡂࡉࡈࡀࡕࡋࡇ ࡌࡍ ࡃࡀࡓࡉࡀ
ࡀࡐࡉࡎࡉࡕ ࡅࡌࡀࡄࡓࡉࡁࡉࡕ ࡃࡀࡅࡓࡇ
ࡗ ࡖࡁࡉࡅࡔࡀࡌࡉࡍ ࡏࡕࡁࡉࡃࡁࡇ
ࡌࡀࡍ ࡏࡕࡁࡉࡃࡁࡇ ࡌࡍ ࡒࡀࡃࡌࡀࡉࡉࡀ
ࡅࡌࡍ ࡀࡊࡆࡍࡀࡋࡀ ࡖࡓࡁࡉࡀ ࡏࡄࡀࡁࡋࡇ
ࡂࡀࡁࡓࡀ ࡖࡌࡀࡀࡐࡒ ࡌࡍ ࡀࡓࡒࡇ
ࡋࡀࡃࡀࡅࡓࡇ ࡌࡉࡀࡍࡉࡄࡅࡍ ࡄࡃࡀ
ࡌࡍ ࡁࡇࡍ ࡒࡀࡃࡌࡀࡉࡉࡀ
ࡅࡀࡀࡍࡇࡍ ࡁࡈࡉࡁࡍࡀ ࡒࡀࡎࡀࡂࡉࡀࡍ
ࡀࡌࡀࡓࡋࡇ ࡋࡍࡀࡑࡁ ࡆࡉࡅࡀ
ࡅࡄࡀࡉࡆࡀࡊ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ
ࡖࡁࡕࡅࡒࡀࡍ ࡋࡂࡉࡈࡀࡕࡋࡇ
ࡖࡏࡂࡀࡋࡉࡋࡀࡊ ࡓࡀࡆࡉࡀ
ࡅࡄࡅࡅࡊࡌࡕࡀ ࡖࡋࡐࡉࡂࡀࡋࡀࡊ ࡏࡋ ࡏࡅࡓࡑࡀࡊ
ࡋࡉࡓࡐࡉࡔࡅࡕࡀࡊ ࡖࡌࡍ ࡀࡁࡀࡄࡀࡕࡀࡊ
ࡅࡉࡀࡒࡉࡓࡀ ࡒࡉࡀࡍ ࡖࡌࡉࡇࡍ ‖ ࡄࡅࡉࡕ
ࡉࡀࡒࡉࡓࡉࡕ ࡅࡉࡀࡒࡉࡓࡀ ࡉࡀࡓࡃࡀࡍࡊ
ࡋࡀࡊࡀࡍ ࡖࡌࡉࡇࡍ ࡄࡅࡉࡕ
ࡀࡍࡔࡐࡀ ࡏࡕࡋࡀࡊ ࡉࡍࡄࡅࡕࡀ
ࡋࡀࡁࡅࡊ ࡅࡀࡄࡍࡇ ࡏࡋ ࡋࡉࡁࡇ ࡋࡎࡀࡌࡇࡊ
ࡀࡌࡈࡉࡋࡇ ࡅࡐࡂࡃࡀࡌࡉࡀ ࡉࡍࡄࡉࡀ
ࡁࡈࡀࡁࡅࡕࡀ ࡏࡕࡉࡌࡋࡅࡍ ࡏࡋࡀࡊ
ࡅࡀࡌࡀࡓࡋࡇ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

The Mandaic script is presented in Unicode (Mandaic block U+0840–U+085F). The chapter constitutes the Yushamin cycle's intercession narrative, running approximately 54 verses in the critical edition's numbering. The closing formula (“And Life triumphs!”) that concludes the chapter is included. The column boundary markers (‖) from the critical edition's facing-page format are preserved.

Chapter 9 — Whom Shall I Call

Chapter 9 is the lament at the heart of the Yushamin cycle — the most intimate of the eight chapters (3–10) devoted to this fallen divine figure. Where earlier chapters tell how Yushamin was cast down from the light world for his hubris, Chapter 9 is what it feels like to be imprisoned. The chain is heavy. The house is empty. The thousand companions are gone. Yushamin cries out from the Nether Gate — the boundary of the lower world where he is shackled — and no one answers.

The chapter moves in three voices. First, Yushamin's own: a formal lament that rises through cedar imagery and the catalog of losses to a raw admission that he is alone in the dark. Second, Manda d-Heyyi's rebuke — short, hard, almost pitiless: you chose evil, so here you sit. Third, Yushamin's reply: defiant but not broken, threatening what he would do if his chains were lighter, then finding a last breath of comfort in his father's word that parents do not hate their children.

Then the Great Life, hearing Yushamin's words, is moved. It sends Splendid Plant — a divine emissary identified elsewhere as a guardian present in every place — with a message of restoration. The chapter closes not with punishment but with promise: your throne will be restored, your sons raised up, a good wind already blowing toward your house.

The structure mirrors the Psalms of lament: outcry → divine silence → divine response → provisional consolation. The Mandaean theological matrix is distinct — Yushamin is not innocent, and Manda d-Heyyi's rebuke stands uncorrected — but the emotional arc is universal.

Good Works Translation from Classical Mandaic. Translated from the critical edition text of Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (De Gruyter, 2020), open access via Internet Archive (CC BY-NC-ND 4.0). The Haberl and McGrath English translation was consulted as a reference for verification of proper names, theological terminology, and certain morphologically opaque passages, but the English below was independently derived from the Mandaic source text.

Whom shall I call, who will answer me?
To whom shall I give a word?

To whom shall I give a word
whose meaning will not slip away?

No one I answered has heard me.
No one I spoke to has heard me.
It presses on me; it will press on me.
It has afflicted me and will afflict me greatly.

5
How long shall I live at the Nether Gate?
How long shall I dwell in sorrow?

When will my quarrel come to rest,
and these chains of mine be loosed?

What wrong have I done in the heights?
What have I done in the place of light?

What have I done among my deeds
that no other has done?

Now it pains me and wrings my heart.

10
How long must I sigh,
and grieve what stands before my face?

How should it shed tears —
one such as I, who could not hold back,
whose sons were all driven away,
to whose voice no one responds?

I am like a great cedar
that craftsmen have ringed and felled —
like a cedar that iron has ringed,
so the words of my enemies ringed me.

15
Neither my brothers out of compassion,
nor my friends out of fellowship,
remembered to reach out their hand.
My salt and cup were overturned against me.

They forgot the day of my reckoning.
They did not recall a single day I had.

How long have I climbed tall mountains?
How long have I plumbed the valley roads?

I had a thousand companions,
and two thousand shared my table.

20
Now there is no one to take me by the hand.

What day did I ever say
I would be sitting here like this?

My mind was not revealed to me.
None of the excellencies taught me.

My fortresses are laid waste.
My sons were seized in strife.
My house is deserted.
My messengers will not meet one another.

25
My cherished women walk barefoot,
though they are wholesome and good.

This presses on me and oppresses me.
My heart sinks in mourning and lament.

As Yushamin said this, Manda d-Heyyi spoke:

Who does good, finds good.
Who does evil, finds evil.

Had you been humble,
your splendor would not have left its place.
30
Because you harbored evil thought,
the place where you now sit is what you deserve.

When Manda d-Heyyi said this, Yushamin spoke:

My son, I know
who bound me in these bonds upon me.

If only the chain were not heavy upon me,
if only something lighter encircled me —
I would have sent up my great cry
and shattered every mountain.

35
I would have done to my enemies
what none has managed to do to another,
until the day comes
when prayer is fulfilled for me.

If it comes to pass
that my throne is restored,
I will repay what is owed,
and evil will become good.

But I have taken comfort in this —
that I know I am not alone.
I heard from my father
that the elders will be joined to the youth,

40
and the youth will answer for their sins,
but parents do not despise their children.

When Yushamin said this,
the Great Life was gladdened by his words.
He sent Splendid Plant,
the guardian who dwells in every place.

He said to him:
Go forth to Yushamin.
45
Set his heart upon its rest
and say to him:

You are of our making.
We will not leave you to stand alone.
Do not say, "I am forsaken."
Your settlement was established in honor and glory.
Your fortresses and buildings will rise again as they were.
Your sons will be raised up.
50
Your messengers will keep watch over your settlement.
Your throne will be restored and fixed as it was,
and you will be called king in your own house.

When Splendid Plant heard this,
he went forth to Yushamin.
He said to him:

Yushamin — hear the words I will say to you.
Do not be troubled.
Do not be enraged.
Do not let confusion enter your mind.

55
Why should it be fated
that you destroy the mighty?

The Great sent me and said to me:
Go to Yushamin.
Calm Yushamin.
Tell him to illumine all his excellencies.
He will be upheld, yet humbled.
He will know he is established among us.

Now, Yushamin —
hear the word of truth.
60
Hear serenity.
Stand apart from rebellion.

Now the foulness is fleeing from your house,
and a good wind blows upon you.
A pure breeze is coming —
and you will forget the trouble.
You will shine and gleam.
You will rise and become a king in your world.

Life speaks in triumph,
and the one who went here triumphs!

Colophon

Good Works Translation from Classical Mandaic. Chapter 9 of the Mandaean Book of John (Drasha d-Yahia), the concluding chapter of the Yushamin cycle. Translated from the critical edition of Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (De Gruyter, 2020), open access via Internet Archive (CC BY-NC-ND 4.0).

The English translation was independently derived from the Classical Mandaic source text. The Haberl and McGrath English translation was consulted as a reference for verification of proper names, theological terminology, and certain morphologically complex passages. Key translation decisions and reference dependencies:

"Nether Gate" ('urṣa): The standard Mandaean term for the lower world boundary where divine beings in disgrace are shackled. The root is related to Aramaic 'arqa (earth, ground). H&M's rendering "Nether Gate" is the established scholarly translation and was adopted here as a technical term already embedded in Mandaean scholarship. Yushamin's condition — living "at the Nether Gate" — is his imprisonment at the boundary between the light world and the material world.

"Chains" / "bonds" (qiṣra, asura): Two distinct terms appear in the chapter. Qiṣra (from Q-Ṣ-R, to bind, shorten; cognate with Hebrew qatsar) refers to the physical shackles. Asura (the binding, the arrest) describes the condition of being bound. Rendered as "chains" and "bonds" respectively to preserve the distinction.

"Cedar" ('arza): Cognate with Hebrew 'erez (cedar), directly identifiable. The cedar is a symbol of stature and dignity throughout Semitic literature; its destruction by craftsmen using iron tools makes Yushamin's humiliation concrete and historical. The image echoes Ezekiel's cedar allegory (Ezek. 31).

"Craftsmen" (gabra d-ma'asqa): Literally "men of the axe" or "men of the cutting." Gabra = man (cognate with Aramaic/Hebrew gabar). Ma'asqa from the root `-S-Q, associated with cutting/pressing. Rendered "craftsmen" to preserve the human agency of the cedar-felling. H&M has "carpenters."

"Excellencies" (škinata): A Mandaean theological term for the divine emanations or attributes that constitute a divine being's glory and capacity. When Yushamin's excellencies are diminished or exiled, he is diminished. Splendid Plant is sent to tell Yushamin to "illumine all his excellencies" — to rekindle them, to live into them again. H&M also uses "excellencies"; the term is sufficiently established to carry over.

"Manda d-Heyyi" (manda d-hiia): "Knowledge of Life" — the divine messenger figure who acts throughout the Book of John as teacher, guide, and (here) rebuker. The epithet d-Heyyi uses the Mandaic genitive particle d- (cognate with Aramaic d-) + hiia (Life, the supreme divine principle). H&M's romanization "Manda d'Heyyi" is adopted as the established scholarly convention.

"Splendid Plant" (naṣba ziwa): Naṣba = plant, shoot, seedling (from N-Ṣ-B, to plant; cognate with Hebrew natsab, to stand/plant). Ziwa = splendor, radiance (a key Mandaean term throughout the Book of John). The compound suggests a divine being characterized by brilliant vitality — a living light. H&M's "Splendid Plant" is adopted.

"My salt and cup were overturned against me" (v. 17): Maluhy (salt) and kasa (cup) are the concrete symbols of covenant hospitality in Semitic culture. Salt and shared bread seal bonds of loyalty. To have one's salt and cup overturned is to have those covenants violated by the very people who shared them. The phrase is independently parseable through Semitic cognates.

"A thousand companions / two thousand shared my table" (vv. 20): 'alpa ṣahbe = a thousand companions ('alpa = thousand, cognate with Hebrew 'elef; ṣahbe = companions, cognate with Aramaic ṣahba). Tartay alpa = two thousand (tarty = two, cognate with Aramaic tarty, plus alpa). Patora = table (the shared meal). The arithmetic of Yushamin's former fellowship — and its total collapse — is rendered exactly.

"Parents do not despise their children" (v. 40): The Mandaic uses 'ahbia (parents, or literally "those who love," from '-H-B, to love; cognate with Hebrew 'ahav). Yushamin draws consolation from the principle that the divine parent (the Father, the Great Life) retains love for even wayward children. This is the theological pivot before the Great Life acts.

Compiled and formatted for the Good Works Library, 2026.

Source Text: ࡐࡓࡀࡔࡀ ࡖࡏࡀࡍࡎࡀ — ࡐࡓࡀࡔࡀ ‪ᱛ‬ (Drasha d-Yahia — Chapter 9)

ࡅࡕࡉࡉࡍࡄࡕࡀ ࡓࡌࡉࡋࡇ ࡏࡋ ࡏࡅࡓࡑࡇ
ࡌࡔࡀࡂࡔࡉࡀ ࡀࡋࡌࡇ ࡁࡔࡉࡁࡉࡀ ࡔࡁࡉࡉࡀ
ࡏࡉࡀࡄࡍࡇ ࡅࡏࡉࡊࡇࡍ ࡋࡏࡅࡓࡑࡇ ࡏࡋ ࡃࡅࡕࡊࡇ
ࡏࡅ ࡁࡀࡉࡉࡕ ࡁࡄࡀࡔࡀࡁࡕࡀ ࡃࡉࡋࡀࡊ
ࡅࡔࡅࡌࡀࡊ ࡃࡉࡋࡀࡊ ࡏࡉࡀࡃࡀࡊࡓ ࡏࡋࡇ
ࡕࡓࡅࡋࡑࡇ ࡉࡀࡃࡀࡕࡀ ࡁࡌࡀࡁࡑࡅࡕࡀࡊ30
ࡖࡌࡍ ࡔࡅࡌࡀࡊ ࡃࡉࡋࡀࡊ ࡋࡀࡏࡔࡕࡁࡉࡒ
ࡉࡍࡄࡅࡉࡀ ࡅࡉࡍࡃࡀ ࡉࡅࡔࡀࡌࡉࡍ
ࡄࡍࡀ ࡅࡏࡕࡉࡀࡁࡅࡕࡀ ࡄࡅࡀࡕ ࡏࡋ ࡏࡅࡓࡑࡇ
ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡖࡓࡂࡉࡆ
ࡄࡃࡀࡁࡇ ࡁࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡗ ࡄࡀࡆࡉࡍ ࡔࡅࡌࡀ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ
ࡅࡋࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡌ ࡌࡍ ࡅࡊࡓࡎࡉࡉࡇ
ࡋࡀࡌࡔࡀࡋࡀࡈࡋࡀࡊ ࡖࡌࡉࡕࡀࡁ ࡏࡋࡇ
ࡂࡀࡁࡓࡀ ࡖࡌࡀࡀࡐࡒ ࡌࡍ ࡀࡓࡒࡇ ࡅࡔࡉࡊࡕࡍࡇ35
ࡋࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡗ ࡄࡀࡆࡉࡍ ࡔࡅࡌࡀ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ‖
ࡋࡀࡔࡉࡄࡉࡕ ࡋࡅࡀࡕ ࡉࡅࡔࡀࡌࡉࡍ
ࡀࡀࡍࡕ ࡌࡍ ࡉࡅࡌࡀࡊ ࡒࡀࡃࡌࡀࡉࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡀࡀࡍࡀࡍ ࡌࡍ ࡒࡉࡇࡍ ࡁࡉࡕ ࡅࡋࡀࡏࡄࡀࡁࡋࡀࡊ
ࡌࡍ ࡉࡅࡌࡀࡊ ࡒࡀࡃࡌࡀࡉࡀ ࡎࡀࡉࡍࡀࡕࡋࡇ
ࡋࡏࡅࡓࡑࡀࡊ ࡋࡃࡀࡓࡃࡀࡓࡉࡀ ࡋࡀࡌࡉࡔࡕࡓࡉࡀ
ࡋࡂࡉࡈࡀࡕࡋࡇ ࡋࡒࡉࡀࡍ ࡓࡁࡀ
ࡅࡀࡀࡊࡃࡍࡉࡕ ࡋࡒࡉࡀࡍ ࡋࡂࡉࡈࡀࡕࡋࡇ ࡌࡍ ࡃࡀࡓࡉࡀ
ࡀࡐࡉࡎࡉࡕ ࡅࡌࡀࡄࡓࡉࡁࡉࡕ ࡃࡀࡅࡓࡇ40
ࡗ ࡖࡁࡉࡅࡔࡀࡌࡉࡍ ࡏࡕࡁࡉࡃࡁࡇ
ࡌࡀࡍ ࡏࡕࡁࡉࡃࡁࡇ ࡌࡍ ࡒࡀࡃࡌࡀࡉࡉࡀ
ࡅࡌࡍ ࡀࡊࡆࡍࡀࡋࡀ ࡖࡓࡁࡉࡀ ࡏࡄࡀࡁࡋࡇ
ࡂࡀࡁࡓࡀ ࡖࡌࡀࡀࡐࡒ ࡌࡍ ࡀࡓࡒࡇ
ࡋࡀࡃࡀࡅࡓࡇ ࡌࡉࡀࡍࡉࡄࡅࡍ ࡄࡃࡀ
ࡌࡍ ࡁࡇࡍ ࡒࡀࡃࡌࡀࡉࡉࡀ
ࡅࡀࡀࡍࡇࡍ ࡁࡈࡉࡁࡍࡀ ࡒࡀࡎࡀࡂࡉࡀࡍ
ࡀࡌࡀࡓࡋࡇ ࡋࡍࡀࡑࡁ ࡆࡉࡅࡀ
ࡅࡄࡀࡉࡆࡀࡊ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ45
ࡖࡁࡕࡅࡒࡀࡍ ࡋࡂࡉࡈࡀࡕࡋࡇ
ࡖࡏࡂࡀࡋࡉࡋࡀࡊ ࡓࡀࡆࡉࡀ
ࡅࡄࡅࡅࡊࡌࡕࡀ ࡖࡋࡐࡉࡂࡀࡋࡀࡊ ࡏࡋ ࡏࡅࡓࡑࡀࡊ
ࡋࡉࡓࡐࡉࡔࡅࡕࡀࡊ ࡖࡌࡍ ࡀࡁࡀࡄࡀࡕࡀࡊ
ࡅࡉࡀࡒࡉࡓࡀ ࡒࡉࡀࡍ ࡖࡌࡉࡇࡍ ‖ ࡄࡅࡉࡕ
ࡉࡀࡒࡉࡓࡉࡕ ࡅࡉࡀࡒࡉࡓࡀ ࡉࡀࡓࡃࡀࡍࡊ
ࡋࡀࡊࡀࡍ ࡖࡌࡉࡇࡍ ࡄࡅࡉࡕ
ࡀࡍࡔࡐࡀ ࡏࡕࡋࡀࡊ ࡉࡍࡄࡅࡕࡀ
ࡋࡀࡁࡅࡊ ࡅࡀࡄࡍࡇ ࡏࡋ ࡋࡉࡁࡇ ࡋࡎࡀࡌࡇࡊ
ࡀࡌࡈࡉࡋࡇ ࡅࡐࡂࡃࡀࡌࡉࡀ ࡉࡍࡄࡉࡀ50
ࡁࡈࡀࡁࡅࡕࡀ ࡏࡕࡉࡌࡋࡅࡍ ࡏࡋࡀࡊ
ࡅࡀࡌࡀࡓࡋࡇ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡋࡌࡀࡍ ࡏࡌࡀࡓࡋࡇ ࡌࡀࡌࡋࡀ ࡄࡃࡀ
ࡋࡌࡀࡍ ࡏࡒࡓࡉࡀ ࡖࡉࡍࡉࡍࡀࡍ
ࡖࡋࡀࡔࡀࡉࡍࡀ ࡖࡀࡌࡀࡓࡀࡍ ࡀࡀࡍ
ࡋࡌࡀࡍ ࡏࡌࡀࡓ ࡌࡀࡌࡋࡀ
ࡅࡋࡀࡃࡀࡌࡀࡓࡉࡋࡇ ࡌࡀࡌࡋࡀࡉ ࡔࡅࡌࡀ
ࡋࡀࡃࡉࡒࡓࡉࡋࡇ ࡏࡉࡍࡀࡍ
ࡅࡉࡊࡁࡓࡀࡕ ࡅࡀࡊࡁࡓࡀ ࡏࡋࡀࡉ ࡍࡉࡐࡔ
ࡀࡊࡀࡑࡕ ࡅࡀࡊࡁࡓࡀࡋࡉࡀ
ࡅࡌࡊࡀ ࡁࡕࡉࡉࡍࡄࡕࡀ ࡏࡕࡉࡁࡀࡍ
ࡌࡊࡀ ࡏࡕࡉࡁ ࡋࡁࡀࡁࡀ ࡖࡎࡅࡀࡐࡕ5
ࡅࡄࡀࡋࡉࡍ ࡌࡀࡑࡅࡐࡈࡉࡀࡕࡀࡉ ࡌࡉࡕࡀࡐࡎࡒࡀࡍ
ࡋࡏࡌࡀࡕ ࡉࡍࡔࡕࡓࡉࡀ ࡕࡉࡂࡓࡀࡉ
ࡅࡌࡀࡄࡅ ࡏࡁࡃࡉࡕ ‖ ࡁࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡌࡀࡄࡅ ࡄࡈࡉࡕ ࡁࡏࡌࡓࡅࡌࡀ
ࡖࡋࡉࡀࡊ ࡏࡉࡍࡔ ࡖࡀࡁࡀࡃ
ࡌࡀࡄࡅ ࡏࡁࡃࡉࡕ ࡌࡍ ࡏࡅࡁࡀࡃࡉࡀ
ࡅࡀࡊࡀࡑࡋࡇ ࡏࡋ ࡋࡉࡁࡀࡉ
ࡄࡀࡔࡕࡀ ࡀࡊࡀࡑࡋࡉࡀ
ࡏࡋ ࡕࡀࡓࡁࡀࡉࡑࡀ ࡀࡍࡀࡐࡉ
ࡌࡊࡀ ࡏࡕࡀࡀࡍ ࡅࡀࡊࡀࡑࡋࡅࡍ10
ࡖࡋࡀࡉࡍࡓࡅࡍ ࡌࡀࡍ ‖ ࡃࡉࡋࡉࡀ ࡃࡀࡌࡉࡀ
ࡌࡊࡀ ࡉࡍࡔࡃࡅࡍ ࡃࡉࡌࡉࡄࡕࡀ
ࡅࡋࡉࡕࡋࡇ ࡏࡋ ࡒࡀࡋࡀࡉ ࡀࡉࡍࡀ
ࡖࡁࡇࡍ ࡅࡊࡋࡄࡅࡍ ࡏࡔࡕࡀࡌࡀࡓ
ࡖࡀࡍࡂࡍࡀࡓࡉࡀ ࡄࡉࡃࡓࡅࡉࡀ ࡅࡔࡀࡃࡉࡅࡉࡀ
ࡃࡀࡌࡉࡀࡍ ࡏࡋ ࡀࡓࡆࡀ ࡓࡀࡌࡀ
ࡌࡉࡉࡍࡋࡉࡀ ࡖࡁࡉࡋࡃࡁࡀࡁࡀࡉ ࡄࡉࡃࡓࡅࡍ ࡏࡋࡀࡉ
ࡗ ࡀࡓࡆࡀ ࡖࡄࡃࡉࡓࡋࡇ ࡀࡐࡓࡆࡋࡀ
ࡅࡋࡀࡓࡀࡄࡌࡀࡉ ࡖࡓࡀࡄࡌࡅࡕࡀࡉ ࡀࡃࡀࡊࡓ
ࡋࡀࡀࡄࡀࡉ ࡖࡀࡊࡓࡉࡅࡕࡀ15
ࡀࡉࡐࡁࡊࡅࡍ ࡅࡌࡉࡄࡋࡀࡉ ࡅࡀࡊࡎࡀࡉ ࡀࡔࡀࡃ
ࡖࡔࡐࡀࡈࡉࡋࡇ ࡅࡊࡔࡈࡀ
ࡅࡋࡀࡃࡀࡓࡊࡉࡀ ࡌࡍ ࡉࡅࡌࡀࡉ ࡄࡀࡃ
ࡏࡉࡍࡔࡉࡅࡉࡀ ࡋࡉࡅࡌࡀ ࡖࡄࡀࡌࡓࡀࡉ
ࡅࡌࡊࡀ ࡉࡍࡄࡕࡉࡕ ‖ ࡃࡉࡓࡉࡊࡀ ࡀࡍࡄࡋࡉࡀ
ࡌࡊࡀ ࡎࡉࡋࡒࡉࡕ ࡈࡅࡓࡉࡀ ࡓࡀࡌࡉࡀ
ࡅࡕࡓࡉࡍ ࡀࡋࡉࡐࡀ ࡀࡐࡕࡅࡓࡀࡉ ࡓࡐࡀࡕ
ࡀࡋࡀࡐ ࡄࡅࡋࡉࡀ ࡓࡀࡄࡌࡉࡀ
ࡅࡋࡀࡄࡅࡀࡋࡉࡀ ࡖࡁࡏࡃࡀࡉ ࡋࡂࡀࡈ
ࡄࡀࡔࡕࡀ ࡖࡏࡄࡉࡒࡋࡉࡕ ࡁࡋࡉࡂࡓࡀࡉ20
ࡖࡀࡀࡍ ࡄࡀࡀࡊ ࡉࡀࡕࡉࡁࡀࡍ ࡀࡀࡍ
ࡌࡀࡄࡅ ࡉࡅࡌࡀ ࡖࡏࡌࡓࡉࡕ
ࡌࡍ ࡏࡅࡕࡓࡉࡀ ࡋࡀࡎࡁࡓࡀࡍ
ࡋࡉࡁࡀࡉ ࡋࡀࡂࡀࡋࡉࡋࡉࡀ ࡅࡏࡉࡍࡔ
ࡅࡁࡀࡍࡉ ࡁࡒࡉࡓࡉࡀ ࡌࡉࡕࡀࡍࡎࡁࡉࡀ
ࡄࡀࡋࡉࡍ ࡀࡒࡓࡀࡉ ࡌࡉࡕࡀࡐࡎࡀࡎࡉࡀ
ࡅࡔࡂࡀࡃࡍࡀࡉ ࡁࡉࡄࡃࡀࡃࡉࡀ ࡋࡀࡂࡀࡉࡎࡉࡀ
ࡄࡀࡓࡁࡀ ࡔࡉࡊࡕࡍࡀࡉ
ࡌࡀࡎࡂࡉࡀࡍ ࡁࡄࡉࡉࡐࡀ ‖ ࡖࡌࡔࡀࡋࡌࡀࡍ
ࡄࡀࡋࡉࡍ ࡀࡀࡍࡀࡍࡉ ࡓࡂࡉࡂࡀࡕࡀ25
ࡋࡉࡁࡀࡉ ࡁࡉࡁࡋࡉࡀ ࡅࡌࡀࡋࡉࡀ ࡀࡍࡕࡓࡀ
ࡄࡀࡆࡉࡍ ࡁࡊࡀࡎࡕࡀࡉ ࡌࡀࡊࡓࡅࡀࡎࡕࡀࡉ
ࡌࡀࡋࡉࡋ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡉࡅࡔࡀࡌࡉࡍ
ࡅࡈࡀࡁࡉࡃ ࡖࡎࡉࡍࡀ ࡌࡀࡔࡀࡊ ࡖࡁࡉࡔ
ࡈࡀࡁࡉࡃ ࡈࡀࡁ ࡈࡀࡁ ࡌࡀࡔࡀࡊ
ࡆࡉࡅࡀࡊ ࡋࡀࡔࡀࡍ ࡌࡍ ࡃࡅࡕࡊࡇ
ࡏࡅ ࡀࡀࡍࡕ ࡄࡀࡅࡉࡕ ࡌࡉࡊࡀࡊ
ࡔࡀࡉࡐࡓ ࡀࡕࡓࡀ ࡖࡉࡀࡕࡁࡀࡕࡁࡇ
ࡄࡀࡔࡕࡀ ࡖࡀࡀࡍࡕ ࡄࡀࡔࡉࡁࡕ ࡁࡉࡔࡅࡕࡀ ‖
30
ࡌࡀࡋࡉࡋ ࡉࡅࡔࡀࡌࡉࡍ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡁࡄࡀࡆࡉࡍ ࡀࡎࡀࡓࡀ
ࡁࡓ ࡀࡀࡍ ࡉࡀࡃࡀࡀࡍ ࡖࡌࡀࡍ ࡖࡏࡎࡓࡀࡍ
ࡌࡉࡀࡍࡉ ࡕࡉࡄࡃࡀࡓ ࡏࡋࡀࡉ ࡌࡉࡄࡃࡀࡓ
ࡖࡏࡋࡀࡅ ࡀࡊࡃࡉࡓ ࡏࡋࡀࡉ ࡆࡀࡉࡀࡍ ࡅࡃࡒࡀࡋࡉࡋ
ࡅࡀࡐࡎࡉࡕ ࡈࡅࡓࡉࡀ ࡅࡊࡋࡄࡅࡍ
ࡂࡉࡄࡓࡉࡕ ࡁࡂࡄࡀࡓࡕࡀࡉ ࡓࡀࡁࡕࡉࡀ
ࡖࡄࡀࡃ ࡋࡄࡀࡁࡓࡇ ࡋࡀࡌࡈࡀ
ࡀࡁࡀࡃࡉࡋࡅࡍ ࡏࡋ ࡁࡉࡋࡃࡁࡀࡁࡀࡉ35
ࡖࡁࡅࡕࡀ ࡄࡀࡅࡉࡀ ࡏࡋࡀࡉ
ࡏࡋࡀࡅ ࡖࡄࡀࡅࡉࡀ ࡉࡅࡌࡀ
ࡅࡊࡓࡎࡉࡀࡉ ࡌࡉࡕࡓࡉࡑ
ࡏࡅ ࡄࡀࡅࡉࡀ ࡄࡀࡆࡉࡍ
ࡖࡈࡀࡁࡉࡀ ࡄࡀࡅࡉࡀ ࡋࡁࡉࡔࡉࡀ
ࡀࡐࡓࡀࡀࡍ ࡋࡓࡀࡔࡉࡅࡕࡀ
ࡖࡉࡀࡃࡀࡀࡍ ࡖࡋࡀࡉࡉࡕ ࡁࡀࡋࡄࡅࡃࡀࡉ
ࡄࡉࡉࡍࡋࡀ ࡎࡌࡉࡋࡊࡉࡀ ࡎࡉࡌࡀࡀࡊ
ࡖࡓࡅࡓࡁࡉࡀ ࡖࡌࡉࡕࡀࡅࡆࡉࡉࡐࡀ ࡏࡋ ࡃࡉࡓࡃࡒࡉࡀ
ࡀࡀࡍ ࡔࡌࡉࡋࡉࡀ ࡌࡍ ࡀࡁ40
ࡅࡀࡁࡀࡄࡀࡕࡀ ࡋࡀࡎࡀࡉࡍࡀ ࡁࡉࡍࡀ
ࡅࡃࡉࡓࡃࡒࡉࡀ ࡌࡉࡔࡕࡀࡉࡉࡋࡉࡀ ࡁࡄࡀࡈࡀࡉࡅࡍ
ࡄࡉࡉࡀ ࡓࡁࡉࡀ ࡄࡃࡅࡍ ࡏࡋ ࡌࡀࡋࡀࡋࡇ ‖
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡉࡅࡔࡀࡌࡉࡍ
ࡀࡍࡈࡓࡀ ࡖࡉࡀࡕࡉࡁ ࡁࡅࡊࡋ ࡀࡕࡀࡓ ࡀࡕࡀࡓ
ࡔࡀࡃࡓࡅࡉࡀ ࡋࡍࡀࡑࡁ ࡆࡉࡅࡀ
ࡀࡌࡀࡓࡋࡇ
ࡅࡀࡎࡌࡉࡋࡊࡇ ࡋࡉࡁࡇ ࡏࡋ ࡎࡀࡌࡇࡊ
ࡏࡆࡉࡋ ࡋࡅࡀࡕ ࡉࡅࡔࡀࡌࡉࡍ45
ࡅࡀࡌࡀࡓࡋࡇ
ࡋࡀࡉࡍࡔࡉࡁࡒࡀࡊ ࡁࡀࡋࡄࡅࡃࡀࡊ
ࡖࡀࡀࡍࡕ ࡌࡍ ࡉࡍࡅࡑࡁࡕࡀࡍ
ࡔࡉࡊࡕࡍࡀࡊ ࡌࡕࡀࡒࡀࡍ ࡁࡆࡉࡅࡀ ࡅࡏࡒࡀࡓࡀ
ࡋࡀࡕࡉࡌࡀࡓ ࡖࡁࡀࡋࡄࡅࡃࡀࡉ ࡀࡀࡍ
ࡅࡀࡒࡓࡀࡊ ࡅࡁࡉࡉࡍࡀࡀࡍࡊ ࡌࡉࡕࡀࡓࡌࡉࡀ ‖ ࡖࡄࡅࡍ
ࡅࡔࡂࡀࡃࡍࡀࡊ ࡁࡔࡉࡊࡕࡍࡀࡊ ࡀࡍࡈࡓࡉࡀ
ࡁࡀࡍࡊ ࡌࡉࡕࡒࡀࡉࡌࡉࡋࡀࡊ
ࡅࡌࡉࡕࡒࡉࡓࡉࡉࡕ ࡌࡀࡋࡀࡊ ࡁࡔࡉࡊࡕࡍࡀࡊ
ࡅࡊࡓࡎࡉࡀࡊ ࡌࡉࡕࡀࡒࡀࡍ ࡅࡌࡉࡕࡓࡉࡑ ‖ ࡖࡄࡅࡀ
ࡀࡎࡂࡉࡀ ࡋࡅࡀࡕ ࡉࡅࡔࡀࡌࡉࡍ ࡀࡕࡀ
ࡗ ࡄࡀࡆࡉࡍ ࡔࡅࡌࡀ ࡍࡀࡑࡁ ࡆࡉࡅࡀ
ࡔࡅࡌࡀ ࡌࡀࡋࡀࡋࡀࡉ ࡖࡀࡌࡀࡓࡀࡍ ࡀࡀࡍ
ࡀࡌࡀࡓࡋࡇ ࡉࡀ ࡉࡅࡔࡀࡌࡉࡍ
ࡅࡋࡀࡕࡀࡉࡉࡋ ࡄࡀࡎࡉࡓࡅࡕࡀ ࡏࡋ ࡏࡅࡓࡑࡀࡊ ‖
ࡋࡀࡕࡉࡓࡉࡍࡀ ࡅࡋࡀࡕࡉࡀࡊࡅࡀ
ࡄࡀࡉࡆࡉࡍ ࡌࡁࡀࡈࡋࡀࡕࡋࡇ ࡓࡅࡓࡁࡉࡀ
ࡀࡋࡌࡀ ࡖࡏࡕࡉࡕࡋࡇ ࡏࡋ ࡌࡉࡄࡅࡉࡀ
55
ࡋࡅࡀࡕ ࡉࡅࡔࡀࡌࡉࡍ ࡏࡆࡉࡋ
ࡀࡀࡍ ࡔࡀࡃࡓࡅࡍ ࡓࡁࡉࡀ ࡅࡀࡌࡀࡓࡅࡋࡉࡀ
ࡖࡀࡍࡄࡍࡉࡓࡉࡅࡍࡍ ࡋࡏࡅࡕࡓࡇ ࡅࡊࡋࡄࡅࡍ
ࡀࡄࡍࡀ ࡋࡉࡅࡔࡀࡌࡉࡍ ࡅࡀࡌࡀࡓࡋࡇ
ࡅࡉࡍࡃࡀ ࡖࡀࡋࡅࡀࡕࡀࡍ ࡌࡉࡕࡓࡉࡑ
ࡉࡍࡎࡕࡌࡉࡊ ࡅࡉࡍࡌࡀࡓ ࡅࡉࡍࡕࡌࡀࡀࡊࡊ
ࡌࡉࡉࡍࡋࡕࡀ ࡖࡔࡓࡀࡓࡀ ࡔࡅࡌࡀ
ࡄࡀࡔࡕࡀ ࡀࡀࡍࡕ ࡉࡅࡔࡀࡌࡉࡍ
ࡅࡎࡉࡈࡀࡓ ࡌࡍ ࡌࡓࡉࡃࡅࡕࡀ ࡄࡅࡉࡀ
ࡔࡅࡌࡀ ࡋࡉࡍࡄࡅࡕࡀ60
ࡅࡆࡉࡒࡀ ࡁࡀࡎࡉࡌࡀ ࡀࡍࡔࡉࡌ ࡏࡋࡀࡊ
ࡄࡀࡔࡕࡀ ࡀࡓࡒࡀ ࡎࡓࡅࡕࡀ ࡌࡍ ࡔࡉࡊࡕࡍࡀࡊ
ࡅࡋࡓࡉࡃࡀࡐ ࡄࡀࡉࡆࡀࡊ ࡌࡀࡔࡍࡉࡀࡕࡋࡇ
ࡀࡕࡉࡀ ࡀࡉࡀࡓ ࡃࡀࡉࡊࡀ
ࡅࡄࡀࡅࡉࡕ ࡌࡀࡋࡀࡊ ࡁࡀࡋࡌࡀࡊ
ࡕࡀࡒࡉࡍࡕ ࡅࡀࡍࡄࡓࡉࡕ ࡅࡌࡉࡕࡒࡀࡉࡌࡉࡕ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡆࡅࡈࡀ ࡁࡕࡉࡁࡉࡋ ࡌࡀࡍ ࡒࡓࡀࡍ
ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡓࡁࡀ
ࡀࡋࡌࡀ ࡖࡀࡔࡋࡐࡅࡍ ࡌࡍ ‖ ࡅࡊࡓࡎࡉࡀࡉ
ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡌࡀࡋࡀࡊ
ࡅࡔࡀࡓࡀࡕ ࡏࡌ ࡎࡀࡍࡕࡀࡍ
ࡎࡉࡉࡍࡀࡍ ࡁࡍࡀࡈ ࡓࡁࡀ
ࡄࡅࡓࡁࡀ ࡌࡉࡈࡉࡇ ࡋࡔࡉࡊࡕࡍࡀࡉ
ࡀࡄࡓࡉࡁࡕࡉࡅࡍࡍ ࡋࡀࡋࡌࡀࡉ
ࡀࡋࡌࡀ ࡌࡓࡉࡃࡀ ࡒࡓࡅࡍ
‖ ࡉࡍࡄࡀ ࡀࡄࡅࡉࡕ ࡅࡌࡉࡊࡀࡊ5
ࡀࡋࡌࡀ ࡖࡌࡀࡓࡉࡀ ࡄࡅࡎࡓࡀࡀࡍ ࡒࡓࡅࡍ
ࡗ ࡔࡉࡋࡌࡅࡍ ࡀࡀࡍ ࡔࡀࡋࡌࡀࡀࡍ
ࡀࡋࡌࡀ ࡎࡍࡉࡎࡀ ࡁࡀࡋࡌࡀ ࡒࡓࡅࡍ
ࡗ ࡔࡊࡉࡓࡀ ࡄࡅࡉࡕ ࡅࡌࡀࡊࡔࡓࡀ
ࡀࡋࡌࡀ ࡖࡁࡃࡀࡍࡁ ࡀࡋࡌࡉࡀ ࡀࡅࡕࡁࡅࡍ
ࡗ ࡌࡀࡋࡀࡊ ࡄࡅࡉࡕ ࡁࡓࡉࡔ ࡀࡋࡌࡉࡀ ࡖࡄࡍࡅࡓࡀ
ࡅࡀࡀࡍ ࡁࡎࡀࡃࡀ ࡀࡍࡈࡀࡓࡀࡍ
ࡀࡅࡕࡁࡅࡍ ࡁࡃࡀࡍࡁ ࡀࡋࡌࡉࡀ
ࡅࡉࡍࡄࡀ ࡌࡉࡀࡍࡉ ࡏࡒࡓࡉࡀ
ࡀࡋࡌࡀ ࡖࡒࡓࡅࡍ ࡌࡓࡉࡃࡀ10
ࡀࡋࡌࡀ ࡌࡀࡓࡉࡀ ࡒࡀࡓࡉࡀ ࡒࡓࡅࡍ
ࡗ ࡌࡀࡋࡀࡊ ࡄࡅࡉࡕ ࡁࡀࡋࡌࡉࡀ
ࡖࡓࡉࡈࡀࡍ ࡖࡀࡀࡍࡉࡍࡀ ࡔࡀࡌࡀ
ࡄࡀࡉࡃࡉࡍ ࡅࡄࡀࡉࡃࡉࡍ ࡕࡉࡌࡉࡈࡉࡇ ࡋࡅࡊࡋ ࡂࡀࡁࡓࡀ
ࡌࡉࡔࡕࡉࡐࡋ ࡌࡉࡇࡍ ࡌࡍ ࡀࡋࡌࡀ ࡀࡐࡎ
ࡏࡅࡕࡓࡀ ࡖࡔࡀࡌࡀ ࡓࡉࡈࡀࡍࡉࡅࡍ ࡖࡀࡀࡍࡉࡍࡀ

Source Colophon

The Mandaic script is presented in Unicode (Mandaic block U+0840–U+085F). Chapter 9 is the final chapter of the Yushamin cycle (Chapters 3–10), and the longest. The chapter spans three facing-page spreads in the critical edition (book pages 24–29). A damaged line in the manuscript (U+FE70 sequence visible in PDF page 34) appears to mark a section of text lost to scribal corruption; it is preserved here as found in the critical edition text layer. Column boundary markers (‖) and chapter-break dividers from the critical edition's facing-page format are preserved. Page boundary markers have been removed for readability.

Chapter 10 — I Said That I Would Be Great

The tenth chapter closes the Yushamin cycle — eight chapters of cosmic rebellion, punishment, intercession, and restoration condensed into a single bewildered monologue. Where Chapter 9 was dramatic — the cedar and the carpenters, the bellowing roar, the Great Life's comfort — Chapter 10 is something quieter and more devastating: a god trying to understand what happened to him.

The form is a litany of contradictions: I said I would be great, who made me small? I was gentle, they called me rebellious. I was king, they set me at the end of the worlds. The questions have no answers. Yushamin is not arguing or defying — he is bewildered. And then, in verse 12, a sudden deflection: "In such a manner it befalls every man who heeds the chatter of women." The fallen god blames female counsel for his ruin. But the text does not let him rest there. By verses 24–26, he circles back to self-knowledge: "Woe to me, whose mouth brought ruin upon him." The instrument of his ambition — his own speech — is the instrument of his fall. The rebel who said "I would be great" discovers that saying it was the problem.

Good Works Translation from Classical Mandaic. Translated from the critical edition text established by Charles G. Haberl and James F. McGrath (De Gruyter, 2020). The Haberl and McGrath English translation was consulted as a reference for verification of proper names, theological terminology, and certain morphologically opaque passages, but the English below was independently derived from the Mandaic source text.

I said that I would be great —
who has made me small on the earth?
I said that I would be king —
why have they cast me down from my throne?
Great Sprout hated me,
and my mother Steadfast hated me.
I have laid waste to my settlement,
and ruin has come upon my home.
When I was gentle and meek,
5
why did they call me rebellious?
When they rewarded me as a righteous man,
why did they call me the author of wrongdoing?
When I was diligent and accomplished,
why did they call me feckless in the world?
When I was king at the lightworlds' beginning,
why did they set me at the end of the worlds?
They set me at the end of the worlds,
and I wait in the shackles.
Why have they called me rebellious,
10
when I summoned the gentle from within me?
When I was king in the worlds,
why did they call me the author of strife?
In such a manner it befalls every man
who heeds the chatter of women.
The excellency who heeds the chatter of women —
after that, he is cast down from the world.
When I was distinguished among the excellencies,
why did they call me the Eighth One?
Why did they part the light from me,
and carry off my splendor?
15
They stripped my garments from me
and bound me in the place
where I seek my forefathers,
and my gaze does not meet theirs.
I seek my wives,
but my gaze does not meet them.
I seek my sons, the excellencies,
but my gaze does not meet them.
When it pains and oppresses me,
20
I weep for myself.
Of all the excellencies
who committed wrongdoing,
they punished me
for the wrong that I did not commit.
When I was gentle before the king,
why did he cast me down from my throne?
Woe to me, whose mouth brought ruin upon him,
and whose words were an affliction to him.
They called me a wanderer
25
and set me in bondage.
They cast me down from my throne
for the treachery of my mouth.
When the excellencies set me before the king,
I was king.
When I was gentle and meek,
all the excellencies who were mine hated me.
Woe to all the drops
who were mine —
they are enraged with me
30
with a great fury,
and they have bound me to a single place.

The triumphant Life speaks,
and the man who went here triumphs!

Colophon

Good Works Translation from Classical Mandaic. Chapter 10 of the Mandaean Book of John (Drasha d-Yahia), the final chapter of the Yushamin cycle. Translated from the critical edition of Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (De Gruyter, 2020), open access via Internet Archive (CC BY-NC-ND 4.0).

The English translation was independently derived from the Classical Mandaic source text. The Haberl and McGrath English translation was consulted as a reference for verification of proper names, theological terminology, and certain morphologically complex verbal constructions. Key translation decisions and reference dependencies:

"I said that I would be great" (v. 1): For ˤmrit d-ˤhwiya rba. The root '-M-R (to say) in 1st person perfect, with d-ˤhwiya (subjunctive of H-W-Y, "to be") and rba (great). The second half: zuṭa btibil man qran — zuṭa (small), btibil (in the world/on Earth — Tibil being the Mandaean term for the physical world), man (who), qran (called/made, from Q-R-Y). Independently parseable. The opening couplet sets the chapter's rhetorical structure: assertion followed by bewildered question.

"Great Sprout" and "Steadfast" (v. 3): For bnaṭ rba and santhan. Bnaṭ (from N-B-Ṭ, to sprout/spring forth) is a well-known Mandaean divine being — the name is cognate with Hebrew neveṭ (sprout). Rba = "great." The proper name Santhan was rendered as "Steadfast" following the reference; the root may relate to Sh-Th-N (firmness, steadfastness) but the morphology is opaque to me. The verbal form siyyanan (hated me) appears to derive from S-N-' (to hate), cognate with Syriac sna, with a 1st person object suffix, though the precise conjugation pattern is dialectal Mandaic and required reference verification.

"Cast me down from my throne" (v. 2, 23, 26): For ashlpun mn kursyay. The root Sh-L-P (to cast down, throw out) in 3rd person masculine plural, mn (from), kursya (throne, cognate with Hebrew kisse, Aramaic kursya) with 1st person possessive suffix. Independently clear — this construction appears three times in the chapter, anchoring the theme of repeated dethronement.

"Rebellious" (v. 5, 10): For mrida. From M-R-D (to rebel), cognate with Hebrew mered (rebellion). The irony is structurally central: Yushamin asks why they called him rebellious when he was gentle — but the entire Yushamin cycle has been about his rebellion.

"Feckless" (v. 7): For makshara, which appears related to K-Sh-R (to stumble, fail). The reference renders this as "feckless." Independently, the root suggests incompetence or failure. My rendering follows the sense of the root.

"The Eighth One" (v. 14): For tminaya. A Mandaean theological term — Yushamin is called the Eighth (Tminaya) in reference to his position in the Mandaean emanation hierarchy. The numeral tmanya/tminaya (eight) is cognate with Aramaic tmanya and Hebrew shmoneh. The reference confirmed the theological significance of this title.

"Chatter of women" (vv. 12–13): For riṭaniyun d-ˤanina. The root R-Ṭ-N (to murmur, grumble, chatter) with ˤanina (women, from the root ˤ-N-N, related to Aramaic anttha, woman). This is a misogynistic trope common in ancient Near Eastern literature — blame deflected onto female counsel. The text itself undercuts this deflection by verses 24–26, where Yushamin acknowledges his own mouth as the instrument of ruin.

"Drops" (v. 29): For nuṭuptia. In Mandaean cosmology, nuṭupta (drops, droplets) refers to spiritual emanations or lesser beings. The term is cognate with Aramaic naṭpa (drop). The reference confirmed the theological usage.

"Woe to me, whose mouth brought ruin upon him" (v. 24): For ˤay diliya d-wpmay ashlpan. ˤay (woe, interjection), diliya (mine/to me), d- (whose), wpmay (my mouth, from P-M with possessive), ashlpan (brought down, from Sh-L-P). The self-recognition is devastating — the same verb ashlpun used for what others did to Yushamin in verse 2 is now applied to what Yushamin's own mouth did. Independently parseable once the root vocabulary is established from earlier verses.

Compiled and formatted for the Good Works Library, 2026.

Source Text: ࡐࡓࡀࡔࡀ ࡖࡏࡀࡍࡎࡀ — ࡐࡓࡀࡔࡀ ࡏ (Drasha d-Yahia — Chapter 10)

ࡆࡅࡈࡀ ࡁࡕࡉࡁࡉࡋ ࡌࡀࡍ ࡒࡓࡀࡍ
ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡓࡁࡀ
ࡀࡋࡌࡀ ࡖࡀࡔࡋࡐࡅࡍ ࡌࡍ ‖ ࡅࡊࡓࡎࡉࡀࡉ
ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡌࡀࡋࡀࡊ
ࡅࡔࡀࡓࡀࡕ ࡏࡌ ࡎࡀࡍࡕࡀࡍ
ࡎࡉࡉࡍࡀࡍ ࡁࡍࡀࡈ ࡓࡁࡀ
ࡄࡅࡓࡁࡀ ࡌࡉࡈࡉࡇ ࡋࡔࡉࡊࡕࡍࡀࡉ
ࡀࡄࡓࡉࡁࡕࡉࡅࡍࡍ ࡋࡀࡋࡌࡀࡉ
ࡀࡋࡌࡀ ࡌࡓࡉࡃࡀ ࡒࡓࡅࡍ
ࡗ ࡉࡍࡄࡀ ࡀࡄࡅࡉࡕ ࡅࡌࡉࡊࡀࡊ5
ࡀࡋࡌࡀ ࡖࡌࡀࡓࡉࡀ ࡄࡅࡎࡓࡀࡀࡍ ࡒࡓࡅࡍ
ࡗ ࡔࡉࡋࡌࡅࡍ ࡀࡀࡍ ࡔࡀࡋࡌࡀࡀࡍ
ࡀࡋࡌࡀ ࡎࡍࡉࡎࡀ ࡁࡀࡋࡌࡀ ࡒࡓࡅࡍ
ࡗ ࡔࡊࡉࡓࡀ ࡄࡅࡉࡕ ࡅࡌࡀࡊࡔࡓࡀ
ࡀࡋࡌࡀ ࡖࡁࡃࡀࡍࡁ ࡀࡋࡌࡉࡀ ࡀࡅࡕࡁࡅࡍ
ࡗ ࡌࡀࡋࡀࡊ ࡄࡅࡉࡕ ࡁࡓࡉࡔ ࡀࡋࡌࡉࡀ ࡖࡄࡍࡅࡓࡀ
ࡅࡀࡀࡍ ࡁࡎࡀࡃࡀ ࡀࡍࡈࡀࡓࡀࡍ
ࡀࡅࡕࡁࡅࡍ ࡁࡃࡀࡍࡁ ࡀࡋࡌࡉࡀ
ࡅࡉࡍࡄࡀ ࡌࡉࡀࡍࡉ ࡏࡒࡓࡉࡀ
ࡀࡋࡌࡀ ࡖࡒࡓࡅࡍ ࡌࡓࡉࡃࡀ10
ࡀࡋࡌࡀ ࡌࡀࡓࡉࡀ ࡒࡀࡓࡉࡀ ࡒࡓࡅࡍ
ࡗ ࡌࡀࡋࡀࡊ ࡄࡅࡉࡕ ࡁࡀࡋࡌࡉࡀ
ࡖࡓࡉࡈࡀࡍ ࡖࡀࡀࡍࡉࡍࡀ ࡔࡀࡌࡀ
ࡄࡀࡉࡃࡉࡍ ࡅࡄࡀࡉࡃࡉࡍ ࡕࡉࡌࡉࡈࡉࡇ ࡋࡅࡊࡋ ࡂࡀࡁࡓࡀ
ࡌࡉࡔࡕࡉࡐࡋ ࡌࡉࡇࡍ ࡌࡍ ࡀࡋࡌࡀ ࡀࡐࡎ
ࡏࡅࡕࡓࡀ ࡖࡔࡀࡌࡀ ࡓࡉࡈࡀࡍࡉࡅࡍ ࡖࡀࡀࡍࡉࡍࡀ
ࡀࡋࡌࡀ ࡖࡕࡌࡀࡀࡍࡉࡀ ࡒࡓࡅࡍ
ࡗ ࡓࡐࡉࡔࡀࡉࡀ ࡄࡅࡉࡕ ࡌࡍ ࡏࡅࡕࡓࡉࡀ
ࡅࡆࡉࡅࡀࡉ ࡃࡓࡅࡉࡀ
ࡀࡋࡌࡀ ‖ ࡖࡔࡉࡓࡉࡅࡉࡀ ࡋࡄࡍࡅࡓࡀ ࡌࡉࡀࡍࡉ
15
ࡅࡀࡎࡓࡅࡍ ࡁࡀࡎࡀࡓࡀ ࡃࡅࡕࡊࡀ
ࡔࡒࡀࡋࡅࡅࡍࡍ ࡋࡏࡅࡈࡑࡋࡀࡉ ࡌࡉࡀࡍࡉ
ࡅࡀࡉࡀࡍࡉ ࡁࡀࡉࡀࡍࡉࡅࡍ ࡋࡀࡀࡍࡋࡐࡀ
ࡖࡁࡀࡉࡉࡅࡍࡍ ࡋࡀࡁࡀࡄࡀࡕࡀࡉ
ࡅࡆࡀࡅࡀࡉ ࡁࡀࡉࡀࡍࡉ ࡋࡀࡀࡍࡋࡐࡀ
ࡁࡀࡉࡉࡀࡍ ࡋࡆࡀࡅࡀࡉ
ࡄࡉࡅࡍࡍ ࡁࡀࡉࡀࡍࡉ ࡋࡀࡀࡍࡋࡐࡉࡀ
ࡁࡀࡉࡉࡀࡍ ࡋࡏࡅࡕࡓࡉࡀ ࡁࡀࡍࡉ
ࡀࡀࡍ ࡁࡀࡉࡊࡀࡍ ࡌࡍ ࡀࡍࡔࡐࡀࡉ
ࡗ ࡀࡊࡀࡑࡋࡉࡀ ࡅࡀࡊࡁࡓࡀࡋࡉࡀ20
ࡖࡀࡁࡀࡃࡉࡅࡍ ࡄࡅࡎࡓࡀࡀࡍ
ࡌࡍ ࡅࡊࡋࡄࡅࡍ ࡏࡅࡕࡓࡉࡀ
ࡄࡅࡎࡓࡀࡀࡍ ࡋࡀࡁࡃࡉࡕ
ࡀࡀࡍ ࡔࡉࡋࡌࡅࡍ
ࡀࡋࡌࡀ ࡖࡀࡔࡋࡐࡅࡍ ࡌࡍ ࡅࡊࡓࡎࡉࡀࡉ
ࡗ ࡉࡍࡄࡀ ࡀࡒࡀࡌࡇ ࡖࡌࡀࡋࡀࡊ ࡀࡄࡅࡉࡕ
ࡅࡋࡉࡔࡀࡀࡍࡉ ࡄࡅࡀࡋࡉࡀ ࡓࡉࡃࡀࡐ
ࡅࡀࡉ ࡃࡉࡋࡉࡀ ࡖࡅࡐࡌࡀࡉ ࡀࡔࡋࡐࡀࡍ
ࡓࡀࡃࡀࡉࡉࡀ ࡒࡓࡅࡍ
ࡁࡏࡎࡅࡓࡀ ࡀࡅࡕࡁࡅࡍ25
ࡀࡔࡋࡐࡅࡍ ࡌࡍ ࡅࡊࡓࡎࡉࡀࡉ
ࡅࡁࡀࡒࡀࡓࡀ ࡖࡅࡐࡌࡀࡉ
ࡔࡀࡅࡉࡅࡍ ࡏࡅࡕࡓࡉࡀ ࡖࡀࡒࡀࡌࡉࡀ ࡌࡀࡋࡀࡊ
ࡗ ࡌࡀࡋࡀࡊ ࡄࡅࡉࡕ
ࡎࡉࡉࡍࡅࡍ ࡏࡅࡕࡓࡉࡀ ࡖࡋࡃࡉࡋࡉࡀ
ࡗ ࡉࡍࡄࡀ ࡄࡅࡉࡕ ࡅࡌࡉࡊࡀࡊ ‖
ࡖࡄࡅࡀࡋࡉࡀ ࡋࡃࡉࡋࡉࡀ ࡅࡊࡋࡄࡉࡍ
ࡀࡋࡀ ࡅࡊࡋࡄࡅࡍ ࡉࡍࡈࡅࡁࡉࡀࡕࡀ
ࡏࡋࡀࡉ ࡁࡓࡅࡂࡆࡀ ࡓࡁࡀ
ࡄࡏ ࡅࡊࡋࡄࡉࡍ ࡓࡂࡀࡆࡉࡀࡍ30
ࡅࡀࡎࡓࡅࡍ ࡁࡄࡃࡀ ࡃࡅࡕࡊࡀ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

The Mandaic script is presented in Unicode (Mandaic block U+0840–U+085F). The chapter constitutes the final chapter of the Yushamin cycle, running approximately 30 verses in the critical edition's numbering. Verse numbers from the critical edition are preserved in the source text. The column boundary markers (‖) from the critical edition's facing-page format are preserved. Page boundary markers have been removed for readability.

Chapter 11 — I Am a Shepherd Who Loves His Sheep

The eleventh chapter opens the Good Shepherd cycle — a dramatic pivot from the Yushamin cycle's cosmic rebellion. Where Yushamin raged against the hierarchy that punished him, the Shepherd loves the hierarchy he protects. The voice is tender, practical, immediate: I bring them water from my palm. I wash them. I bind a girdle to them that makes wolves afraid.

Then the world breaks. A fissure opens in heaven. The flood comes. The shepherd climbs to the bow of his ship and calls to his sheep across the rising waters. Some hear his voice and are saved. Most are swept away. "Out of a thousand, I found only one, and out of an entire generation, I found only two." The grief is not judgment — it is the grief of one who called and was not heard.

The Seven and the Twelve who steal sheep are the planetary and zodiacal powers — in Mandaean theology, the hostile rulers of the material cosmos. The fold is safety within a hostile universe. The flood is both literal (echoing Mesopotamian tradition) and cosmic (the overwhelming force of the material world). The Age of Mars is the present age of violence. The shepherd's ship is the vessel of salvation — not guaranteed, but offered.

Good Works Translation from Classical Mandaic. Translated from the critical edition text established by Charles G. Haberl and James F. McGrath (De Gruyter, 2020). The Haberl and McGrath English translation was consulted as a reference for verification of proper names, theological terminology, and certain morphologically opaque passages, but the English below was independently derived from the Mandaic source text.

I am a shepherd who loves the sheep.
I tend the sheep and the lambs.
The fold is around me, and from the village
the fold does not wander.
I do not bring them down to the seashore,
lest they see the maelstrom;
lest they come to fear the water
and not drink when they thirst.
I come bringing them water
5
from my palm, until they drink and graze.
I bring them to the good fold,
and they graze with me from the mouth of the Euphrates.
From the mouth of the Splendid Euphrates
I brought them a gift that is sublime.
I brought them myrtle and white sesame,
and I brought them shining banners.
I brush them and I wash them,
and I make them breathe the fragrance of Life.
I bind a girdle to them,
10
and wolves see it and take fright.
No wolf leaps into our fold,
and they need not fear the fierce lion,
nor the thief who cannot enter our place.
A thief cannot enter their folds,
and they need not fear the iron knife.

While my eyes were resting in peace
and my head lay upon the threshold,
a fissure opened in the heavens
and thunder boomed behind me.
15
Clouds overtook one another
and the raging winds broke loose.
Rain fell in heaps,
and a stone that kills elephants,
a stone that destroys mountains —
the winds howled for an hour.
The seas came
and overflowed the whole world.
There, beneath the waters,
the lowlands did not differ from the highlands.
20
From the mouth of the waters they were carried off,
those who had no wings and no feet.
One goes and does not know he is going,
even as one comes and does not know he came.
I leaped up and entered the fold,
to set my eyes at rest from their places.
I filled my eyes. I saw the sea.
I saw the raging wind.
I saw the clouds of rain
that give no peace to one another.
25
Myriads upon myriads of dragons
filled every single cloud.
I weep for my sheep,
and my sheep weep for themselves.
The little lambs weep,
for they cannot pass through the gate of the fold.
While they entered the house in this way,
I rose up and stood upon the highest place.
I call out to my sheep —
30
to my sheep, that they may be with me.
I call to them and I whistle to them,
and I make them hear so that they come to me.
I whistle for them with my whistle,
I beat the waters with my purifier.
I say to them, "My sheep, my sheep!
Head for my voice!
Head for my voice,
so that you may be saved from the dragons!
Come — come to me!
35
I am a shepherd who is swiftly coming in my ship,
coming in my splendid ship.
I shall come and lift my sheep and lambs."
Everyone who heeded my call, who heard my voice
and turned her face toward me —
I will hold in both my hands
and raise up with me to my ship.
Every ram and ewe that was caught,
the maelstrom swept down.
The voracious waters devoured them,
40
and whoever did not heed my voice sank.
I rose to the highest point of the vessel.
The bow stands close to the marker.
I say,
"How greatly am I grieved for my sheep
who sank in the scum!
The maelstrom — the rolling maelstrom —
has pulled them from me!
How grieved am I for the rams
45
whose flanks the waters stripped of wool!
How grieved am I for the little lambs
whose bellies were not filled with milk!
Out of a thousand, I found only one,
and out of an entire generation, only two."
Blessed is the one swept away by the water
who does not take water in his ear.
Blessed are the great rams
who kicked with their feet.
Blessed is the one who is saved
50
from the Seven and the Twelve who steal sheep.
Blessed is the one who did not lie down
and fall asleep, who did not love deep slumber.
Blessed is the one who, in this age,
though weak, came to his end intact.
Blessed is the one who put on a laurel wreath
and who put on a turban besides.
Blessed are the female disciples
who are free from the snares of Spirit,
free from the taint, the snare,
and the chain that has no end.
55
My chosen ones! All who are at the end
of the Age of Mars —
may the mind become a support for him.
He shall rise to the everlasting abode,
the place where the sun does not set
and the lamps of light are never dimmed.

The triumphant Life speaks,
and the man who went here triumphs!

Colophon

Good Works Translation from Classical Mandaic. Chapter 11 of the Mandaean Book of John (Drasha d-Yahia), the first chapter of the Good Shepherd cycle. Translated from the critical edition of Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (De Gruyter, 2020), open access via Internet Archive (CC BY-NC-ND 4.0).

The English translation was independently derived from the Classical Mandaic source text. The Haberl and McGrath English translation was consulted as a reference for verification of proper names, theological terminology, and certain morphologically complex passages. Key translation decisions and reference dependencies:

"I am a shepherd who loves the sheep" (v. 1): For raya ana d-aqen rahim. The root R-'-Y (to shepherd, tend) gives raya (shepherd, cognate with Hebrew ro'eh, Aramaic ra'ya). Ana = I. Aqen = sheep (a Mandaic term for flock/sheep). Rahim from R-H-M (to love, have compassion), cognate with Arabic rahim and Hebrew racham. Independently parseable through Aramaic cognates. The verb rayawnn (I tend/shepherd) in the second hemistich derives from the same R-'-Y root with 1st person conjugation.

"The fold" (vv. 1, 2, 10, 13, 23, 28, 30): For diban. The term appears to derive from D-B-N and is the standard Mandaic word for a sheepfold or enclosure. Cognate with Aramaic dayba/diba (enclosure). Central to the chapter's cosmological structure: the fold is the place of safety within the hostile material cosmos.

"Maelstrom" (vv. 3, 39, 43): For a Mandaic term denoting a whirlpool or destructive vortex of water. The root components were identifiable (water-related), but the specific rendering as "maelstrom" — a destructive whirlpool — was verified against the reference. The term carries cosmological weight in Mandaean theology: the maelstrom represents the destructive forces of the material world.

"The Euphrates" / "Splendid Euphrates" (vv. 6-7): For Prat and its epithetic expansion. Prat is the Mandaic/Aramaic name for the Euphrates (cognate with Hebrew Perat, Akkadian Purattu). The Euphrates holds deep significance in Mandaean ritual — Mandaean baptism (masbuta) is performed in flowing water, ideally the Euphrates. The epithet "Splendid" (ziwa) was identifiable from the Mandaic root Z-Y-W (splendor, radiance), a key term throughout the Book of John.

"Myrtle and white sesame" (v. 8): Ritual elements identifiable from their Mandaic forms. Myrtle (asa) is central to Mandaean ritual practice — the myrtle wreath (klila) is worn during baptism and other rites. White sesame (shushma hiwara) appears in ritual contexts. Both terms verified against the reference for botanical accuracy.

"The fragrance of Life" (v. 9): For a phrase containing riha d-hiia. Riha = smell, fragrance (from R-Y-H, cognate with Hebrew re'ach). Hiia = Life, the supreme Mandaean deity. The shepherd makes his sheep breathe the scent of the divine — a sacral act connecting physical care to spiritual transformation.

"A stone that kills elephants, a stone that destroys mountains" (vv. 17-18): Compound descriptors for catastrophic hailstones. The components were partially parseable: qaṭla (killing, from Q-Ṭ-L, cognate with Hebrew qatal), ṭura (mountain, cognate with Aramaic tura). The term for "elephant" (pila, cognate with Hebrew pil) and the compound structure required reference verification.

"Myriads upon myriads of dragons" (v. 25): For ribu ribu tannina. Ribu = myriad (cognate with Hebrew ribbo). Tannina = dragon/serpent (cognate with Hebrew tannin). Independently parseable. The dragons in the storm clouds are cosmic adversaries — the demonic forces inhabiting the material elements.

"I whistle for them with my whistle / I beat the waters with my purifier" (vv. 32-33): The shepherd uses a whistle (shbuqta?) and a ritual purifier (margna, the Mandaean priestly staff). The margna is a central ritual implement in Mandaean practice — a staff of olive wood used in baptism and other rites. The identification of this implement required reference consultation.

"The Seven and the Twelve who steal sheep" (v. 49): Shaba w-tresar d-ganbi aqan. Shaba = seven (cognate with Hebrew sheva), tresar = twelve (cognate with Aramaic tre-sar), ganbi = steal (from G-N-B, cognate with Hebrew ganav), aqan = sheep. The Seven are the planetary powers and the Twelve are the zodiacal signs — in Mandaean cosmology, these are hostile rulers of the material world who trap and steal souls (the "sheep"). The numerical terms and the verb were independently parseable; the cosmological identification was already known from Mandaean theological vocabulary established in earlier chapters and the Ginza Rba.

"The Age of Mars" (v. 55): A Mandaean astrological concept. Mars (Nirig) is associated with violence and conflict. The "Age of Mars" is the present cosmic age. The reference confirmed the specific planetary identification.

"Spirit" (v. 53): For Ruha. Cognate with Hebrew ruach (spirit/wind). In Mandaean theology, Ruha (often Ruha d-Qudsha, "Holy Spirit") is a complex figure — a powerful but demonic entity, the mother of the planetary rulers, who represents the seductive power of the material world. This is the inverse of Christian theology where the Holy Spirit is divine. The "snares of Spirit" are the traps of material existence. This theological inversion was verified against the reference.

"Female disciples" (v. 53): For tarmidiyata. From the Mandaean term tarmida (disciple, initiate), with the feminine plural suffix. Mandaean priesthood is male, but tarmidiyata (female disciples/initiates) are recognized and honored. The specific term required reference verification.

"A laurel wreath" and "a turban" (v. 52): Mandaean ritual vestments. The laurel wreath (klila) is the myrtle wreath worn by Mandaean priests during rituals. The turban (burzinqa) is the priestly headcovering. Both are elements of Mandaean liturgical dress, identifiable from their Mandaic forms but requiring reference for the specific ritual context.

Compiled and formatted for the Good Works Library, 2026.

Source Text: ࡐࡓࡀࡔࡀ ࡖࡏࡀࡍࡎࡀ — ࡐࡓࡀࡔࡀ ࡉࡀ (Drasha d-Yahia — Chapter 11)

ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡀࡒࡀࡍ ࡅࡏࡌࡁࡓࡉࡀ ࡓࡀࡉࡀࡅࡍࡍ
ࡓࡀࡉࡀ ࡀࡀࡍ ࡖࡀࡒࡇࡍ ࡓࡀࡄࡉࡌ
ࡅࡃࡉࡁࡀࡍ ࡋࡀࡌࡉࡕࡓࡀࡄࡒࡀࡍ
ࡁࡀࡑࡅࡓࡀࡉ ࡃࡉࡁࡀࡍ ࡅࡌࡍ ࡌࡀࡕࡀ
ࡏࡃࡉࡋࡌࡀ ࡓࡊࡉࡕࡊࡀ ࡖࡌࡉࡀ ࡄࡀࡆࡉࡍ
ࡅࡋࡀࡈࡀࡉࡁࡉࡅࡍࡍ ࡋࡉࡊࡐ ࡉࡀࡌࡀ
ࡅـࡗ ࡀࡑࡄࡉࡀࡍ ࡋࡀࡔࡀࡕࡉࡀࡍ
ࡏࡃࡉࡋࡌࡀ ࡃࡀࡄࡋࡀࡍ ࡌࡍ ࡌࡉࡀ
ࡁࡄࡅࡐࡀࡍࡉ ࡀࡋࡌࡀ ࡖࡔࡀࡕࡉࡀ ࡅࡓࡀࡅࡉࡀࡍ
ࡃࡀࡓࡀࡀࡍ ࡅࡌࡀࡔࡒࡉࡅࡍࡍ ࡌࡉࡀ5
ࡅࡀࡁࡉࡄࡃࡀࡉ ‖ ࡓࡀࡉࡀ ࡌࡍ ࡅࡐࡌ ࡓࡐࡀࡔ
ࡌࡀࡉࡕࡉࡅࡍࡍ ࡋࡃࡉࡁࡀࡍ ࡈࡀࡁࡀ
ࡀࡉࡕࡉࡋࡉࡍ ࡖࡔࡀࡀࡍࡉ ࡈࡀࡁࡅࡕࡀ
ࡌࡍ ࡅࡐࡌࡀ ࡖࡓࡐࡀࡔ ࡆࡉࡅࡀ
ࡅࡀࡉࡕࡉࡋࡉࡍ ࡃࡓࡀࡁࡔࡉࡀ ࡕࡀࡒࡉࡍࡀ
ࡀࡉࡕࡉࡋࡉࡍ ࡀࡎࡀ ࡅࡔࡅࡔࡌࡀ ࡄࡉࡅࡀࡓࡀ
ࡅࡓࡉࡄࡀ ࡖࡄࡉࡉࡀ ࡌࡀࡓࡄࡉࡉࡍࡍ
ࡀࡊࡔࡍࡉࡉࡍࡍ ࡅࡆࡀࡄࡋࡉࡉࡍࡍ
ࡖࡄࡀࡆࡉࡋࡇ ࡃࡉࡁࡉࡀ ࡅࡌࡉࡔࡕࡀࡓࡄࡆࡉࡀ
ࡀࡎࡀࡓࡉࡉࡍࡍ ࡄࡉࡌࡉࡀࡉࡍࡀ10
ࡅࡋࡀ ࡌࡍ ࡀࡓࡉࡀ ࡌࡓࡉࡃࡀ ࡄࡀࡉࡒࡀࡍ
ࡋࡀࡃࡉࡁࡀ ࡔࡀࡅࡀࡓ ࡃࡉࡁࡀࡍࡍ
ࡅࡂࡀࡀࡍࡁࡀ ࡖࡋࡀࡌࡉࡑࡀ ࡖࡉࡍࡅࡋ ࡏࡋࡀࡍ
ࡅࡋࡀࡃࡀࡄࡋࡀࡍ ࡌࡍ ࡆࡉࡒࡀ
ࡅࡌࡍ ࡎࡉࡉࡊࡀࡍ ࡖࡀࡐࡓࡆࡋࡀ ࡋࡀࡌࡀࡃࡍࡉࡔࡀࡍ
ࡋࡀࡉࡉࡋ ࡂࡀࡀࡍࡁࡀ ࡋࡃࡉࡁࡀࡍࡉࡉࡍ

ࡅࡓࡉࡔࡀࡉ ࡃࡉࡋࡉࡀ ࡏࡋ ࡏࡎࡒࡅࡕࡐࡀ
ࡏࡋࡇ ࡖࡀࡉࡀࡍࡉ ࡖࡂࡀࡉࡍࡀࡍ ࡁࡉࡔࡋࡅࡌ
ࡅࡂࡀࡓࡂࡅࡋ ࡂࡉࡄࡓࡀࡕ ࡌࡍ ࡀࡁࡀࡕࡓࡀࡉ
ࡒࡐࡀ ࡉࡐࡒࡀ ࡁࡌࡓࡅࡌ15
ࡅࡀࡒࡀࡓࡉࡅࡍ ࡆࡉࡒࡉࡀ ࡌࡀࡓࡃࡉࡀ
ࡀࡉࡁࡀ ࡋࡂࡀࡈ ࡄࡃࡀࡃࡉࡀ
ࡅࡂࡋࡀࡋࡀ ࡖࡉࡐࡋࡉࡀ ࡂࡀࡈࡋࡀ
ࡌࡉࡈࡓࡀ ࡍࡀࡐࡋ ࡁࡃࡂࡅࡓࡉࡀ
ࡅࡆࡉࡒࡉࡀ ࡀࡒࡓࡉࡀ ࡁࡄࡃࡀ ࡔࡉࡕࡀ
ࡂࡋࡀࡋࡀ ࡖࡀࡐࡉࡎࡀ ‖ ࡈࡅࡓࡉࡀ
ࡅࡈࡀࡁࡅࡅࡍࡍ ࡏࡋ ࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡉࡀ
ࡀࡕࡅࡍ ࡉࡀࡌࡀࡌࡉࡀ
ࡋࡀࡔࡀࡉࡍࡀ ࡔࡀࡀࡐࡋࡀ ࡌࡍ ࡌࡅࡋࡉࡀ
ࡄࡀࡕࡀࡌ ࡀࡕࡅࡕࡉࡀ ࡌࡉࡀ20
ࡖࡂࡀࡍࡉࡐࡀ ࡅࡋࡉࡂࡓࡉࡀ ࡋࡉࡕࡋࡇ
ࡌࡍ ࡅࡐࡌࡀ ࡀࡄࡋࡉࡉࡐࡅࡍ ࡌࡉࡀ
ࡗ ࡀࡕࡉࡀ ࡅࡋࡀࡉࡀࡃࡀ ࡖࡀࡕࡀ
ࡀࡆࡉࡋ ࡅࡋࡀࡉࡀࡃࡀ ࡖࡉࡍࡆࡀࡋ
ࡋࡌࡉࡈࡉࡁ ࡀࡉࡀࡍࡉ ࡌࡍ ࡃࡅࡕࡊࡉࡍ
ࡔࡅࡓࡉࡕ ࡀࡋࡉࡕ ࡋࡃࡉࡁࡀࡍ
ࡄࡆࡀࡉࡕࡇ ࡋࡆࡉࡒࡀ ࡌࡀࡓࡃࡀ
ࡌࡋࡉࡕ ࡀࡉࡀࡍࡉ ࡄࡆࡀࡉࡕࡇ ࡋࡉࡀࡌࡀ
ࡖࡔࡋࡀࡌࡀ ࡋࡄࡃࡀࡃࡉࡀ ࡋࡀࡉࡀࡄࡁࡀࡍ
ࡄࡆࡀࡉࡕࡉࡅࡍࡍ ࡋࡀࡀࡍࡉࡍࡀ ࡖࡌࡉࡈࡓࡀ25
ࡁࡅࡊࡋ ࡄࡀࡃ ࡀࡀࡍࡀࡍ ࡏࡀࡊ
ࡓࡅࡁࡀࡍ ࡓࡅࡁࡀࡍ ࡕࡀࡉࡍࡉࡍࡀ
ࡅࡀࡒࡀࡍࡉ ࡏࡋ ࡀࡍࡔࡐࡀࡉࡄࡅࡍ ࡁࡀࡉࡊࡀࡍ
ࡀࡀࡍ ࡁࡀࡉࡊࡀࡍ ࡏࡋ ࡀࡒࡀࡍࡉ
ࡖࡌࡍ ࡁࡀࡁࡀ ࡖࡃࡉࡁࡀࡍ ࡋࡀࡀࡍࡉࡐࡀ
ࡁࡀࡉࡊࡍ ࡏࡌࡁࡓࡉࡀ ࡆࡅࡈࡉࡀ
ࡎࡉࡋࡒࡉࡕ ࡒࡀࡌࡉࡕ ࡋࡓࡀࡌࡕࡀ
ࡗ ࡄࡀࡉࡆࡉࡍ ࡀࡉࡋࡉࡋࡇ ࡋࡁࡀࡉࡕࡀ ‖
ࡋࡀࡒࡀࡍࡉ ࡖࡋࡅࡀࡕࡀࡉ ࡄࡉࡅࡍࡍ
ࡒࡀࡓࡉࡀࡍ ࡋࡀࡒࡀࡍࡉ ࡃࡉࡋࡉࡀ30
ࡖࡋࡅࡀࡕࡀࡉ ࡃࡉࡋࡉࡀ ࡀࡕࡉࡀࡍ
ࡒࡀࡓࡉࡉࡍࡍ ࡅࡔࡀࡓࡒࡉࡉࡍࡍ ࡅࡌࡀࡔࡌࡀࡉࡍࡍ
ࡄࡀࡁࡉࡈࡀࡍ ࡁࡆࡀࡀࡊࡉࡕࡀࡉ ࡋࡌࡉࡀ
ࡔࡀࡓࡒࡉࡉࡍࡍ ࡁࡌࡀࡔࡓࡅࡒࡕࡀࡉ
ࡀࡕࡉࡀࡍ ࡋࡒࡀࡋࡀࡉ ࡕࡓࡅࡑ
ࡀࡌࡀࡓࡀࡍࡋࡉࡍ ࡀࡒࡀࡍࡉ ࡀࡒࡀࡍࡉ
ࡖࡌࡍ ࡕࡀࡉࡍࡉࡍࡀ ࡕࡉࡕࡀࡐࡓࡒࡅࡍ
ࡀࡀࡍࡕࡅࡍ ࡕࡓࡅࡑ ࡋࡒࡀࡋࡀ
ࡓࡀࡉࡀ ࡀࡀࡍ ࡖࡋࡉࡂࡀࡋ ࡁࡎࡉࡐࡕࡍࡀࡉ ࡀࡕࡉࡀ
ࡀࡕࡅࡍ ࡀࡕࡅࡍ ࡋࡅࡀࡕࡀࡉ35
ࡅࡀࡕࡉࡀࡍ ࡅࡌࡀࡎࡉࡒࡀࡍ ࡀࡒࡀࡍࡉ ࡅࡏࡌࡁࡓࡀࡉ
ࡀࡕࡉࡀ ࡁࡎࡉࡐࡕࡍࡀࡉ ࡖࡆࡉࡅࡀ
ࡅࡀࡍࡇࡐ ࡋࡅࡀࡕࡀࡉ ࡀࡄࡃࡓࡀࡕ
ࡅࡊࡋ ࡖࡔࡉࡌࡀࡕ ࡒࡀࡋࡀࡉ ࡅࡀࡑࡕࡀࡕ ࡀࡑࡅࡕࡀࡉ
ࡅࡌࡀࡎࡉࡒࡇࡍ ࡋࡅࡀࡕࡀࡉ ࡋࡅࡀࡕࡇ ࡋࡎࡉࡐࡕࡍࡀࡉ
ࡂࡀࡌࡉࡈࡀࡍ ࡁࡏࡃࡀࡉ ࡕࡀࡓࡕࡉࡉࡍࡍ
ࡓࡊࡉࡕࡊࡀ ࡖࡌࡉࡀ ࡀࡔࡉࡐࡋࡕࡇ
ࡅࡊࡋ ࡀࡐࡓࡀ ࡅࡀࡐࡓࡕࡀ ࡖࡏࡔࡕࡁࡉࡀ ‖
ࡅࡌࡀࡍ ࡖࡋࡀࡔࡉࡌࡇ ࡋࡒࡀࡋࡀࡉ ࡔࡉࡋࡐࡀࡕ
ࡀࡋࡊࡉࡀ ࡌࡉࡀ ࡀࡊࡐࡉࡍࡀ40
ࡌࡄࡀࡓࡀ ࡒࡀࡉࡉࡌ ࡀࡋࡉࡄࡃࡉࡀ ࡅࡊࡃࡀࡊ
ࡒࡀࡌࡉࡕ ࡏࡋ ࡓࡀࡌࡕࡀ ࡖࡀࡓࡁࡀ
ࡀࡌࡀࡓࡀࡍ
ࡖࡔࡀࡋࡐࡀࡍ ࡌࡉࡇࡍ ࡌࡍ ࡒࡉࡉࡐࡀ
ࡀࡌࡊࡀ ࡀࡊࡓࡉࡀࡋࡉࡀ ࡏࡋ ࡀࡀࡍࡉ
ࡓࡊࡉࡕࡊࡀ ࡖࡌࡉࡀ ࡀࡊࡓࡀࡊ
ࡈࡀࡁࡀࡕࡉࡅࡍࡍ ࡌࡉࡀࡍࡉ ࡓࡊࡉࡕࡊࡀ ࡖࡌࡉࡀ
ࡖࡀࡒࡀࡌࡓࡀ ࡖࡂࡀࡁࡍࡀࡉࡄࡅࡍ ࡈࡀࡁࡀࡕࡉࡅࡍࡍ
ࡌࡊࡀ ࡀࡊࡓࡉࡀࡋࡉࡀ ࡏࡋ ࡂࡀࡁࡋࡉࡀ ࡏࡔࡉࡍࡀ45
ࡖࡀࡊࡓࡎࡀࡉࡅࡍ ࡄࡀࡋࡁࡀ ࡋࡀࡌࡋࡀࡕ
ࡌࡊࡀ ࡀࡊࡓࡉࡀࡋࡉࡀ ࡏࡋ ࡏࡌࡁࡓࡅࡎࡉࡀ
ࡅࡌࡍ ࡃࡀࡓࡀ ࡅࡊࡋࡇ ࡀࡔࡉࡊࡕ ࡕࡓࡉࡍ
ࡌࡍ ࡀࡋࡀࡐ ࡄࡃࡀ ࡀࡔࡉࡊࡕ
ࡅࡌࡉࡀ ࡁࡏࡅࡃࡇࡍ ࡋࡀࡉࡉࡕ
ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡀࡒࡓࡉࡀ ࡁࡌࡉࡀ
ࡖࡁࡈࡀࡔ ࡁࡋࡉࡂࡓࡀࡉࡅࡍ
ࡈࡅࡁࡀࡉࡅࡍ ࡋࡂࡀࡁࡋࡉࡀ ࡓࡁࡉࡀ

ࡌࡍ ࡔࡅࡁࡀ ࡅࡕࡓࡉࡎࡀࡓ ࡖࡀࡒࡀࡍ ࡂࡀࡁࡍࡉࡀ
ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡏࡕࡀࡐࡓࡀࡒ50
ࡅࡔࡉࡕࡍࡀ ‖ ࡀࡊࡃࡉࡓࡕࡉࡀ ࡋࡀࡓࡄࡉࡌ
ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡋࡀࡂࡀࡍ ࡅࡋࡀࡔࡅࡊࡁ
ࡁࡉࡑࡓࡀ ࡖࡁࡉࡔࡋࡅࡌ ࡔࡋࡉࡌ
ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡁࡄࡀࡆࡉࡍ ࡃࡀࡓࡀ
ࡅࡂࡀࡌࡁࡇ ࡀࡕࡀࡍ ࡁࡅࡓࡆࡉࡒࡍࡀ
ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡕࡓࡀࡑ ࡋࡊࡉࡋࡀ
ࡖࡌࡍ ࡒࡅࡋࡀࡋࡉࡀ ࡖࡓࡅࡄࡀ ࡌࡉࡕࡀࡐࡓࡒࡀࡍ
ࡈࡅࡁࡀࡉࡄࡅࡍ ࡏࡋ ࡕࡀࡓࡌࡉࡃࡉࡀࡕࡀ
ࡅࡒࡅࡋࡀࡋࡀ ࡅࡔࡅࡔࡉࡋࡕࡀ ࡖࡋࡀࡔࡀࡋࡌࡀ
ࡌࡉࡕࡀࡐࡓࡒࡀࡍ ࡌࡍ ࡈࡀࡍࡅࡐࡕࡀ55
ࡖࡃࡀࡓࡀ ࡖࡉࡍࡓࡉࡂ ࡄࡀࡅࡉࡀ
ࡁࡄࡉࡓࡀࡉ ࡅࡊࡋ ࡌࡀࡍ ࡖࡁࡃࡉࡁࡍࡀ
ࡉࡍࡕࡉࡀ ࡅࡉࡍࡎࡀࡒ ࡋࡃࡀࡅࡓࡀ ࡕࡀࡒࡀࡍ
ࡏࡅࡓࡑࡇ ࡉࡍࡄࡅࡉࡋࡇ ࡎࡉࡌࡀࡀࡊ ࡄࡅ
ࡅࡔࡓࡀࡂࡉࡀ ࡖࡄࡍࡅࡓࡀ ࡋࡀࡄࡀࡔࡉࡊࡀ
ࡀࡕࡓࡀ ࡖࡋࡀࡓࡁࡀ ࡔࡀࡌࡔࡉࡇ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

The Mandaic script is presented in Unicode (Mandaic block U+0840–U+085F). Chapter 11 is the first chapter of the Good Shepherd cycle, following the Yushamin cycle (Chapters 3–10). The chapter runs approximately 55 verses in the critical edition's numbering, making it one of the longer chapters in the Book of John. Verse numbers from the critical edition are preserved in the source text. Column boundary markers (‖) from the critical edition's facing-page format are preserved. Page boundary markers have been removed for readability.

Chapter 12 — An Excellency Calls from Beyond

The twelfth chapter closes the Good Shepherd cycle. Where Chapter 11 gave us the shepherd calling from the bow of his ship in a cosmic flood, Chapter 12 gives us the recruitment of his helper — a dialogue between an Excellency (uthra, a divine being) calling from beyond the world and a potential shepherd's companion who raises every practical objection.

The helper's doubts are answered twice. First by the gift of splendid sandals — equipment from beyond the material world that outlasts heaven and earth, sun and moon, stars and constellations, wind and fire and water. Everything created shall pass away, but the sandals are everlasting. Then by a theological reframing of every possible loss: each sheep that is taken by a predator or an element was already that power's worshipper. The lion takes the sun-worshipper. The wolf takes the moon-worshipper. The thief takes the Mars-worshipper. Each sheep goes where its devotion led. The shepherd does not fail when a sheep is lost to the lion — the sheep was already the lion's.

The final image is the scales: a thousand balance out of a myriad. Ten percent. The ratio is the same as the shepherd's ratio in Chapter 11 — one in a thousand, two in a generation. Salvation is not universal. It is offered. The shepherd cannot save those who worship other powers. He can only walk the thorns in his everlasting sandals and gather the ones who were already listening.

Good Works Translation from Classical Mandaic. Translated from the critical edition text established by Charles G. Haberl and James F. McGrath (De Gruyter, 2020). The Haberl and McGrath English translation was consulted as a reference for verification of proper names, theological terminology, and certain morphologically complex passages, but the English below was independently derived from the Mandaic source text.

An excellency calls from beyond, and says:
"Come, be a shepherd's helper for me,
and tend a thousand out of a myriad for me!"

"Shall I then be a shepherd's helper for you,
and tend a thousand out of a myriad for you?
How full the world is with wickedness,
and sown about with thorns and thistles!"

"Come, be a shepherd's helper for me,
and tend a thousand out of a myriad for me!
5
What if I bring you splendid sandals,
to tread the thorns and thistles with?
Heaven and the earth shall pass away,
but the splendid sandals are everlasting.
The sun and the moon shall pass away,
but the splendid sandals are everlasting.
Stars and constellations shall pass away,
but the splendid sandals are everlasting.
Wind, fire, and water shall pass away,
but the splendid sandals are everlasting.
10
The four winds of the house shall pass away,
but the splendid sandals are everlasting.
Fruits, vines, and trees shall pass away,
but the splendid sandals are everlasting.
All that is made and done shall pass away,
but the splendid sandals are everlasting.
Come, be a shepherd's helper for me,
and tend a thousand out of a myriad for me!"

"How shall I be a shepherd's helper for you,
and tend a thousand out of a myriad for you?
15
If a lion comes and takes one,
from where shall I find a replacement?
If a wolf comes and takes one,
from where shall I find a replacement?
If a thief comes and steals one,
from where shall I find a replacement?
If one falls in a fire and burns,
from where shall I find a replacement?
If one falls in the muck and is stuck,
from where shall I find a replacement?
20
If one falls in the water and drowns,
from where shall I find a replacement?
If one remains behind in the fold,
from where shall I find a replacement?
If one remains beside the fold,
from where shall I find a replacement?"

"Come, be a shepherd's helper for me,
and tend a thousand out of a myriad for me!
If a lion comes and takes one,
she shall be the lion's portion.
25
She shall be the lion's portion,
for she worships the sun.
If a wolf comes and takes one,
she shall be the wolf's portion.
She shall be the wolf's portion,
for she worships the moon.
If a thief comes and steals one,
she shall be the thief's portion.
She shall be the thief's portion,
for she worships Mars.
30
If one falls in a fire and burns,
she shall be the fire's portion.
She shall be the fire's portion,
for she worships fire.
If one falls in the muck and is stuck,
she shall be the muck's portion.
She shall be the muck's portion,
for she worships the anointed one.
If one falls in the water and drowns,
she shall be the sea's portion.
35
She shall be the sea's portion,
for she worships the seas.
If one remains behind in the fold,
she shall be the fold-spirit's portion.
She shall be the fold-spirit's portion,
for she worships the gods of Nippur —
{but does not worship what the house worships.}
If one remains beside the fold-spirit,
she shall be the fold-spirit's companion,
for she worships the 'Holy' Spirit.
40
Come, be a shepherd's helper for me,
and tend for me a thousand out of a myriad!"

"Then I shall be a shepherd's helper for you,
and I shall tend a thousand out of a myriad for you.
I shall tend a thousand thousands!"
Out of the myriad that bow before him,
some were lost to me.
I climbed tall mountains
and plumbed deep ravines.
45
I went and found there was nothing to pluck.
One by one, I take them with my right hand
and set them in the balance of the scales.
A thousand balance out of a myriad.

The triumphant Life speaks,
and the man who went here triumphs!
In the name of the Great Life,
may the sublime light be magnified!

Colophon

Source: Classical Mandaic critical edition text, The Mandaean Book of John: Critical Edition, Translation, and Commentary, Charles G. Haberl and James F. McGrath (De Gruyter, 2020). Open access via Internet Archive (CC BY-NC-ND 4.0).

Translation: Good Works Translation from Classical Mandaic by the Good Works Library (Tanken, Expeditionary Translator, translator session 75), April 2026.

independent translation standard statement: This English translation was independently derived from the Classical Mandaic source text. The Haberl and McGrath English translation was consulted as a reference to verify specific identifications — proper names, theological terminology, and certain morphologically opaque verbal forms — but the English rendering, voice, and line arrangement are independently produced. All core vocabulary was parsed through Aramaic/Semitic cognates and the accumulated Mandaic vocabulary of eleven preceding chapters. Specific reference dependencies are documented below.

Independent departures from the reference translation:

"Shall pass away" (vv. 7–14) instead of "will come to nought": For Mandaic tihwia tizal (literally "will be gone/will pass away," from H-W-Y + '-Z-L cognate with Hebrew azal). "Shall pass away" captures the finality and has stronger English liturgical resonance.
"Portion" (vv. 25–40) instead of "share": For Mandaic manta (cognate with Hebrew manah, Aramaic manta). "Portion" carries more theological weight — each sheep receives the cosmic portion her worship earned.
"The fold-spirit" (vv. 37–40) instead of "foldergeist": For Mandaic gudiban (a compound of gu = within/interior + diban = fold). The reference uses the Germanic coinage "foldergeist" (fold + ghost). "Fold-spirit" is clearer in English and independently derived from the Mandaic compound.
"The anointed one" (v. 33) instead of "the oily one": For what appears to be a Mandaic term related to mashiha (anointed, cognate with Hebrew mashiach, the Messiah). In Mandaean theology, Jesus is a false prophet and the title "messiah/anointed" carries negative associations. The reference renders this pejoratively as "the oily one." My rendering "the anointed one" preserves the root meaning without either the pejorative valence or the Christological associations. The theological context (false worship) makes the negative evaluation clear.

Reference dependencies (passages where the English reference was consulted):

"An excellency calls from beyond" (v. 1): Utra min l-bar qaria. Utra (excellency, uthra — a Mandaean celestial being) and qaria (calls, from Q-R-', cognate with Hebrew qara) were independently parseable. L-bar (from beyond, cognate with Aramaic bara = outside) independently identifiable.

"Shepherd's helper" (refrain): For rahim raia hwilia. Rahim = love/be compassionate (imperative of R-H-M, cognate with Hebrew/Arabic), raia = shepherd (from R-'-Y, cognate with Hebrew ro'eh), hwilia = be for me (H-W-Y + -li- enclitic). The compound "shepherd's helper" is a gloss for what literally reads "love the shepherd, be for me." Reference consulted for the syntactic interpretation.

"Tend a thousand out of a myriad" (refrain): W-rilia alap min ruban. All terms independently parseable: rilia (tend for me, from R-'-Y + -li-), alap (thousand, cognate with Hebrew elef), ruban (myriad, cognate with Hebrew ribbo).

"Thorns and thistles" (v. 4): Ukba w-atata. The specific botanical terms required reference verification against the Mandaic. The pairing echoes Genesis 3:18 (qotzim w-dardarim) — a deliberate intertextual resonance.

"Splendid sandals" (v. 5): Sandlia d-ziwa. Sandlia cognate with Greek sandalion; ziwa (splendor/radiance, from Z-Y-W) independently identifiable from extensive use throughout the Book of John.

The sandals litany (vv. 7–14): Formulaic structure independently parseable. All elements identifiable from Mandaic/Aramaic cognates: shumia (heaven/shamayim), arqa (earth/eretz), shamish (sun/shemesh), sira (moon/sihra), kukbia (stars/kokhavim), maznalatia (constellations/mazzalot), ziqa (wind), nura (fire/ner), mia (water/mayim), arba ziqa (four winds), ipria (fruits/perot), imbia (vines), ilaina (trees/ilanot). Tizal (from '-Z-L = to go, pass away) independently parseable.

The objections (vv. 15–23): Formulaic. Aria (lion, cognate with Hebrew aryeh), diba (wolf, cognate with Aramaic), ganba (thief, cognate with Hebrew ganav), nura (fire), diban (fold) — all established vocabulary. "From where shall I find a replacement?" — the replacement term required reference verification.

"The gods of Nippur" (v. 38): A specific Mandaean theological reference. Nippur is an ancient Mesopotamian city — the cult center of Enlil. In Mandaean polemic, "the gods of Nippur" refers to the deities of Mesopotamian paganism. Reference consulted for the geographical identification.

"The 'Holy' Spirit" (v. 39): Ruha d-Qudsha. Both terms independently parseable: ruha (spirit, cognate with Hebrew ruach) and qudsha (holiness, cognate with Hebrew qodesh). In Mandaean theology, the "Holy Spirit" is a demonic entity — the mother of the planetary rulers. The scare quotes preserve the Mandaean theological inversion.

Curly braces in verse 38 ({but does not worship what the house worships}) preserve a textual note from the critical edition — a marginal or interlinear gloss in the manuscript tradition.

Compiled and formatted for the Good Works Library, 2026.

Source Text: ࡐࡓࡀࡔࡀ ࡖࡏࡀࡍࡎࡀ — ࡐࡓࡀࡔࡀ ࡉࡁ (Drasha d-Yahia — Chapter 12)

ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡀࡌࡀࡓ
ࡏࡅࡕࡓࡀ ࡌࡍ ࡋࡁࡀࡓ ࡒࡀࡓࡉࡀ
ࡅࡓࡉࡋࡉࡀ ࡀࡋࡀࡐ ࡌࡍ ࡓࡅࡁࡀࡍ
ࡀࡕࡀ ࡓࡀࡄࡉࡌ ࡓࡀࡉࡀ ࡄࡅࡉࡋࡉࡀ
ࡅࡏࡓࡉࡉࡋࡀࡊ ࡀࡋࡀࡐ ࡌࡍ ࡓࡅࡁࡀࡍ
ࡀࡀࡍ ࡄࡀࡆࡉࡍ ࡄࡅࡉࡋࡀࡊ ࡓࡀࡄࡉࡌ ࡓࡀࡉࡀ
ࡅࡆࡓࡉࡀ ࡁࡅࡊࡁࡀ ࡅࡀࡈࡀࡈࡀ
ࡌࡊࡀ ࡀࡋࡌࡀ ࡌࡋࡉࡀ ࡁࡉࡔࡅࡕࡀ
ࡅࡏࡓࡉࡋࡉࡀ ࡀࡋࡀࡐ ࡌࡍ ࡓࡅࡁࡀࡍ
ࡀࡕࡀ ‖ ࡓࡀࡄࡉࡌ ࡓࡀࡉࡀ ࡄࡅࡉࡋࡉࡀ
[46]
5
ࡖࡃࡀࡓࡀࡊࡕࡁࡅࡍ ࡅࡊࡁࡀ ࡅࡀࡈࡀࡈࡀ
ࡖࡀࡀࡍ ࡏࡕࡉࡋࡀࡊ ࡎࡀࡃࡍࡋࡉࡀ ࡖࡆࡉࡅࡀ
ࡅࡎࡀࡃࡍࡋࡉࡀ ࡖࡆࡉࡅࡀ ࡋࡀࡁࡀࡈࡋࡉࡀ
ࡀࡓࡒࡀ ࡅࡏࡔࡅࡌࡉࡀ ࡁࡀࡈࡋࡀࡍ
ࡅࡎࡀࡃࡍࡋࡉࡀ ࡖࡆࡉࡅࡀ ࡋࡀࡁࡀࡈࡋࡉࡍ
ࡔࡀࡌࡉࡔ ࡅࡎࡉࡓࡀ ࡁࡀࡈࡋࡉࡍ
ࡅࡎࡀࡃࡍࡋࡉࡀ ࡖࡆࡉࡅࡀ ࡋࡀࡁࡀࡈࡋࡉࡀ
ࡅࡊࡁࡊࡉࡀ ࡅࡌࡀࡆࡍࡀࡋࡀࡕࡀ ࡖࡏࡔࡅࡌࡉࡀ ࡁࡀࡈࡋࡉࡀ
ࡅࡎࡀࡃࡍࡋࡉࡀ ࡖࡆࡉࡅࡀ ࡋࡀࡁࡀࡈࡋࡉࡀ
ࡆࡉࡒࡀ ࡅࡅࡍࡓࡀ ࡅࡌࡉࡀ ࡁࡀࡈࡋࡉࡀ10
ࡅࡎࡀࡃࡍࡋࡉࡀ ࡖࡆࡉࡅࡀ ࡋࡀࡁࡀࡈࡋࡉࡀ
ࡀࡓࡁࡀ ࡆࡉࡒࡉࡀ ࡖࡁࡀࡉࡕࡀ ࡁࡀࡈࡋࡉࡀ
ࡅࡎࡀࡃࡍࡋࡉࡀ ࡖࡆࡉࡅࡀ ࡋࡀࡁࡀࡈࡋࡉࡀ
ࡉࡐࡓࡉࡀ ࡅࡏࡌࡁࡉࡀ ࡅࡏࡋࡀࡉࡍࡀ ࡁࡀࡈࡋࡉࡀ
ࡅࡎࡀࡃࡍࡋࡉࡀ ࡖࡆࡉࡅࡀ ࡋࡀࡁࡀࡈࡋࡉࡀ
ࡅࡊࡋ ࡖࡏࡁࡉࡃ ࡅࡌࡀࡁࡀࡃ ࡁࡀࡈࡉࡋ
ࡅࡏࡓࡉࡋࡉࡀ ࡀࡋࡀࡐ ࡌࡍ ࡓࡅࡁࡀࡍ
ࡀࡕࡀ ࡓࡀࡄࡉࡌ ࡓࡀࡉࡀ ࡄࡅࡉࡋࡉࡀ
ࡅࡏࡓࡉࡋࡀࡊ ࡀࡋࡀࡐ ࡌࡍ ࡓࡅࡁࡀࡍ
ࡀࡀࡍ ࡄࡀࡉࡆࡉࡍ ࡄࡅࡉࡋࡀࡊ ࡓࡀࡄࡉࡌ ࡓࡀࡉࡀ15
ࡀࡀࡍ ࡌࡉࡋࡉࡀ ࡏࡉࡀࡉࡕࡇ ࡅࡏࡌࡉࡉࡍࡇ
ࡖࡀࡕࡉࡀ ࡀࡓࡉࡀ ࡅࡃࡀࡓࡀࡋࡇ
ࡀࡀࡍ ࡌࡉࡋࡉࡀ ࡏࡉࡀࡉࡕࡇ ࡅࡏࡌࡉࡉࡍࡉࡇ
ࡖࡀࡕࡉࡀ ࡃࡉࡁࡀ ࡅࡃࡀࡓࡀࡋࡇ
ࡌࡉࡋࡉࡀ ࡏࡉࡀࡉࡕࡇ ࡅࡏࡌࡉࡉࡍࡉࡇ
ࡖࡀࡕࡉࡀ ࡂࡀࡀࡍࡁࡀ ࡅࡂࡀࡉࡍࡁࡋࡇ
ࡌࡉࡋࡉࡀ ࡏࡉࡀࡉࡕࡇ ࡅࡏࡌࡉࡉࡍࡉࡇ
ࡖࡀࡍࡋࡐࡀ ࡁࡅࡍࡓࡀ ࡅࡁࡀࡔࡋࡀ ‖
[47]
ࡌࡉࡋࡉࡀ ࡏࡉࡀࡉࡕࡇ ࡅࡏࡌࡉࡉࡍࡇ
ࡖࡀࡍࡋࡐࡀ ࡁࡔࡉࡊࡀࡍ ࡅࡌࡉࡔࡕࡉࡊࡀࡍ20
ࡌࡉࡋࡉࡀ ࡏࡉࡀࡉࡕࡇ ࡅࡏࡌࡉࡉࡍࡉࡇ
ࡖࡀࡍࡋࡐࡀ ࡁࡌࡉࡀ ࡅࡈࡀࡁࡀ
ࡌࡉࡋࡉࡀ ࡏࡉࡀࡉࡕࡇ ࡅࡏࡌࡉࡉࡍࡇ
ࡖࡀࡐࡉࡉࡔࡀ ࡁࡂࡅ ࡃࡉࡁࡀࡍ
ࡌࡉࡋࡉࡀ ࡏࡉࡀࡉࡕࡉࡇ ࡏࡌࡉࡉࡍࡇ
ࡖࡀࡐࡉࡔࡀ ࡀࡂࡀࡁࡍࡉࡀ ࡁࡂࡅ ࡃࡉࡁࡀࡍ
ࡅࡓࡏࡉࡋࡉࡀ ࡀࡋࡀࡐ ࡌࡍ ࡓࡅࡁࡀࡍ
ࡀࡕࡀ ࡓࡀࡄࡉࡌ ࡓࡀࡉࡀ ࡄࡅࡉࡋࡉࡀ
ࡌࡀࡍࡕࡀ ࡖࡀࡓࡉࡀ ࡕࡉࡄࡅࡉࡀ ࡕࡉࡆࡀࡋ
ࡖࡀࡕࡉࡀ ࡀࡓࡉࡀ ࡅࡃࡀࡓࡀࡋࡇ ࡕࡉࡆࡀࡋ25
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡏࡋ ࡔࡀࡌࡉࡔ ࡎࡀࡂࡃࡀ
ࡕࡉࡄࡅࡉࡀ ࡌࡀࡍࡕࡀ ࡖࡀࡓࡉࡀ
ࡌࡀࡍࡕࡀ ࡖࡃࡉࡁࡀ ࡕࡉࡄࡅࡉࡀ ࡕࡉࡆࡀࡋ
ࡖࡀࡕࡉࡀ ࡃࡉࡁࡀ ࡅࡃࡀࡓࡀࡋࡇ ࡕࡉࡆࡀࡋ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡏࡋ ࡎࡉࡓࡀ ࡎࡀࡂࡃࡀ
ࡕࡉࡄࡅࡉࡀ ࡌࡀࡍࡕࡀ ࡖࡃࡉࡁࡀ
ࡌࡀࡍࡕࡀ ࡖࡂࡀࡀࡍࡁࡀ ࡕࡉࡄࡅࡉࡀ ࡕࡉࡆࡀࡋ
ࡖࡀࡕࡉࡀ ࡂࡀࡀࡍࡁࡀ ࡅࡂࡀࡉࡍࡁࡋࡇ ࡕࡉࡆࡀࡋ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡏࡋ ࡉࡍࡓࡉࡂ ࡎࡀࡂࡃࡀ
ࡕࡉࡄࡅࡉࡀ ࡌࡀࡍࡕࡀ ࡖࡂࡀࡀࡍࡁࡀ30
ࡌࡀࡍࡕࡀ ࡖࡅࡍࡓࡀ ࡕࡉࡄࡅࡉࡀ ࡕࡉࡆࡀࡋ
ࡖࡀࡍࡋࡐࡀ ࡁࡅࡍࡓࡀ ࡅࡁࡀࡔࡋࡀ ࡕࡉࡆࡀࡋ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡏࡋ ࡅࡍࡓࡀ ࡎࡀࡂࡃࡀ
ࡕࡉࡄࡅࡉࡀ ࡌࡀࡍࡕࡀ ࡖࡅࡍࡓࡀ
ࡌࡀࡍࡕࡀ ࡖࡔࡉࡊࡀࡍ ࡕࡉࡄࡅࡉࡀ ࡕࡉࡆࡀࡋ
ࡖࡀࡍࡋࡐࡀ ࡁࡔࡉࡊࡀࡍ ࡅࡌࡉࡔࡕࡉࡊࡀࡍ ࡕࡉࡆࡀࡋ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡋࡌࡔࡉࡄࡀ ࡎࡀࡂࡃࡀ
ࡕࡉࡄࡅࡉࡀ ࡌࡀࡍࡕࡀ ‖ ࡖࡔࡉࡊࡀࡍ
[48]
ࡌࡀࡍࡕࡀ ࡖࡉࡀࡌࡀ ࡕࡉࡄࡅࡉࡀ ࡕࡉࡆࡀࡋ
ࡖࡀࡍࡉࡐࡋ ࡁࡌࡉࡀ ࡅࡈࡀࡁࡀ ࡕࡉࡆࡀࡋ35
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡏࡋ ࡉࡀࡌࡀࡌࡉࡀ ࡎࡀࡂࡃࡀ
ࡕࡉࡄࡅࡉࡀ ࡌࡀࡍࡕࡀ ࡖࡉࡀࡌࡀ
ࡌࡀࡍࡕࡀ ࡖࡂࡅࡃࡉࡁࡀࡍ ࡕࡉࡄࡅࡉࡀ ࡕࡉࡆࡀࡋ
ࡖࡀࡐࡉࡉࡔ ࡁࡂࡅ ࡃࡉࡁࡀࡍ ࡕࡉࡆࡀࡋ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡋࡏࡅࡊࡓࡉࡀ ࡎࡀࡂࡃࡀ
ࡕࡉࡄࡅࡉࡀ ࡌࡀࡍࡕ ࡂࡅࡃࡉࡁࡀࡍ
ࡖࡀࡐࡉࡉࡔ ࡅࡀࡂࡀࡌࡁࡉࡀ ࡂࡅ ࡃࡉࡁࡀࡍ ࡕࡉࡄࡅࡉࡀ ࡕࡉࡆࡀࡋ
}ࡅࡋࡀࡎࡀࡂࡃࡀ ࡖࡁࡀࡉࡕࡀ ࡎࡀࡂࡃࡀ{
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡏࡋ ࡓࡅࡄࡀ ࡖࡒࡅࡃࡔࡀ ࡎࡀࡂࡃࡀ
ࡕࡉࡄࡅࡉࡀ ࡌࡀࡍࡕ ࡀࡂࡀࡌࡁࡉࡀ ࡂࡅ ࡃࡉࡁࡀࡍ40
ࡅࡏࡓࡉࡉࡋࡉࡀ ࡀࡋࡀࡐ ࡌࡍ ࡓࡅࡁࡀࡍ
ࡀࡕࡀ ࡓࡀࡄࡉࡌ ࡓࡀࡉࡀ ࡄࡅࡉࡋࡉࡀ
ࡅࡏࡓࡉࡉࡋࡀࡊ ࡀࡋࡀࡐ ࡌࡍ ࡓࡅࡁࡀࡍ
ࡀࡀࡍ ࡄࡀࡉࡆࡉࡍ ࡄࡅࡉࡋࡀࡊ ࡓࡀࡄࡉࡌ ࡓࡀࡉࡀ
ࡀࡀࡍ ࡀࡋࡀࡐ ࡖࡀࡋࡉࡐࡀ ࡓࡀࡉࡀࡀࡍ
ࡔࡂࡅࡋࡉࡀ ࡌࡉࡀࡍࡉࡄࡅࡍ
ࡅࡌࡍ ࡓࡅࡁࡀࡍ ࡖࡒࡅࡃࡀࡌࡇ ࡎࡀࡂࡃࡉࡀ
ࡅࡉࡍࡄࡕࡉࡕ ࡏࡋ ࡀࡍࡄࡋࡉࡀ ࡀࡌࡅࡒࡉࡀ ‖
ࡎࡉࡋࡒࡉࡕ ࡏࡋ ࡈࡅࡓࡉࡀ ࡓࡀࡌࡉࡀ45
ࡄࡃࡀ ࡄࡃࡀ ࡋࡂࡀࡈࡕࡇ ࡁࡉࡀࡌࡉࡀࡍࡉ
ࡏࡆࡋࡉࡕ ࡅࡀࡔࡀࡊࡕࡇ ࡏࡀࡊ ࡂࡉࡑࡀࡐ ࡋࡀࡂࡀࡑࡀࡐ
[49]
ࡕࡀࡒࡋࡉࡀ ࡀࡋࡀࡐ ࡌࡍ ࡓࡅࡁࡀࡍ
ࡅࡀࡕࡀࡍࡕࡇ ࡁࡌࡅࡆࡀࡉࡍࡀ ࡕࡀࡒࡋࡉࡀ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

The Mandaic script is presented in Unicode (Mandaic block U+0840–U+085F). Chapter 12 is the second and final chapter of the Good Shepherd cycle, following the shepherd's flood narrative in Chapter 11. The chapter is a call-and-response dialogue of approximately 47 verses. Verse numbers from the critical edition are preserved in the source text. Column boundary markers (‖) from the critical edition's facing-page format are preserved. Page boundary markers have been removed for readability.

Chapter 13 — To You I Am Speaking and Teaching

Chapter 13 of the Mandaean Book of John (Drašia ḏ-Malikia, "Teachings of the Kings") opens the Creation section of the text. It is a cosmological hymn that moves from ethical exhortation to deep theology: two kings, two crowns, two fates for their sons. Then the narrative reaches back before creation itself — before the firmament, before the stars, before the earth was solid — to ask what the soul was like before it fell into flesh. The answer is one of the most beautiful passages in Mandaean literature: the soul in its vessel, without hunger or thirst, its locks braided, a crown of air upon its head, its eyes beams of light gazing upon the house of the Mighty.

The chapter culminates in a Gnostic creation myth: the Evil One's rebellion, the cosmic mixing of light into darkness, living water into still water, gentle wind into savage wind — and finally the soul itself, the pure mind, cast into the mortal body. From fire and water comes the firmament, the earth, the trees, and Adam in the flesh. A messenger descends, Adam the sleeper awakes, and the call to rise to the place of light is given to all the faithful.

Translated from Classical Mandaic by the Good Works Library. The Mandaic source text is from Häberl & McGrath's 2020 edition (Internet Archive, CC BY-NC-ND 4.0), which preserves the verse form of the original manuscripts. Their English translation was consulted as a reference but the translation below is independently derived from the Mandaic.

To you I speak and I teach,
the chosen and the perfect who live in the world.
Be not of the darkness,
and set your eyes upon the place of light.
Separate from evil to good,
from the sinful evildoers of the place of darkness.
Love and teach one another,
that your sins and your trespasses may be forgiven.
Watch, and listen, and learn,
and rise in triumph to the place of light.

The good sit and take counsel —
how they deliberate, and how they learn!

The good speak, and take counsel together, and say,
"Who will come and tell me?
Who will inform me and teach me?
Who will come
and tell me whether it was one king or two?"
The good tell tales,
teaching one another:

"There were two kings,
and two principals were established —
the king of this world
and the king of the worlds beyond.
The king of these ages
assumed the sword and the crown of darkness.
He assumed the crown of darkness
and took the sword in his right hand.
He took the sword in his right hand;
he began to slaughter his sons,
and his sons slaughtered one another.

The king of the worlds beyond —
the king of the ages beyond —
the king of the worlds beyond
assumed the crown of light.
He assumed the crown of light
and took the truth in his right hand.
He took the truth in his right hand;
he began to teach his sons,
and his sons taught one another."

"Who will come, who will tell me —
what came into being from here?
Before the firmament was stretched forth,
before the stars were formed within it?
Before the earth was made solid,
before the dew fell upon the water?
Before the sun and the moon
went about in this world —
how was the soul?"

"When the soul sat in the vessel,
it had neither hunger nor thirst.
When the soul sat in the vessel,
it had neither sickness nor affliction.
When the soul sat in the vessel,
it had neither heat nor cold.
When the soul sat in the vessel,
its locks were braided
and a crown of air was set upon its head.

Its eyes were beams of light,
gazing upon the place of the Mighty's house.
Its mouth was pure perfection,
which praised the king of the place of light.

From the day when the Evil One began to think,
wickedness grew within him.
He grew exceeding wrathful
and waged war against the fire.

A messenger was sent
to crush the strength of the rebels.
They brought the living waters
and cast them into the still waters.
They brought the shining light
and cast it into the deep darkness.
They brought the gentle wind
and cast it into the savage wind.
They brought the living fire
and cast it into the devouring blaze.
They brought the soul, the pure mind,
and cast it into the mortal body.

From fire and from water,
a single firmament was stretched forth.
From fire and from water,
Earth was made solid upon its foundation.
From fire and from water
came fruits, and vines, and trees.
From fire and from water
was fashioned Adam in the flesh.

They baptised the messenger
and made him lord of the ages.
He called out a proclamation
into the tumult of the world.
Adam the sleeper awoke
to the voice of the messenger.
Adam the sleeper awoke
and went out to the side of the messenger.

'Come in peace, messenger, emissary of Life,
who has come from my father's house!
Is this what the precious and the beautiful
Life desires in its place?
Is this the seat prepared for me,
where my dark likeness will sit in sorrow?'

The messenger spoke
and said to Adam in the flesh:
'Fair are the seats that are prepared for you,
and here your likeness will sit in sorrow.
All will remember you for good,
and they desired me and sent me to you.
I have come and shall teach you, Adam,
to deliver you from this world.
Take heed, and listen, and learn,
and you shall rise in triumph to the place of light.'

Adam listened and became faithful;
blessed is he who listens and believes after you.
Adam clasped the truth;
blessed is he who clasps the truth after you.
Adam waited and rose up;
blessed is he who rises up after you."

Take heed, and listen, and learn, O perfect ones,
and you too shall rise in triumph to the place of light.
And Life is praised!

In the name of the Great Life,
may the sublime light be magnified!

Colophon

Source: Classical Mandaic, from The Mandaean Book of John: Critical Edition, Translation, and Commentary by Charles G. Häberl and James F. McGrath (De Gruyter, 2020). Open access via Internet Archive (CC BY-NC-ND 4.0). Chapter 13, verses 1–62 (printed pages 36–41).

Translation: Good Works Translation by the Good Works Library, April 2026. Translated from Classical Mandaic. Häberl & McGrath's English translation was consulted as a reference to verify parsing of the source language, but the English above is independently derived from the Mandaic text.

Independent departures from the reference translation:

"place of light" rather than "light's place" (for atar hnura) — preserves the Mandaic construct-chain meaning while being more natural English
"he grew exceeding wrathful" rather than "he grew extremely angry" (for rgaz b-rugza rba) — the Mandaic cognate construction (verb + cognate noun) carries weight better in an archaic register
"the pure mind" retained for mana daika but "the soul" used consistently for nišimta — the Mandaic distinguishes the two terms
"Adam clasped the truth" rather than "Adam made a pact" (for adam snib u-kušṭa) — kušṭa means "truth" and also denotes the Mandaean ritual handshake; "clasped" preserves both the physical gesture and the covenantal meaning
"devouring blaze" rather than "devouring flame" (for nura alka) — to distinguish from "living fire" (nura ḥaita) which uses nura in the same verse
"savage wind" rather than "blustering wind" (for ziqa marda) — marda carries the sense of "rebellious, defiant" (cognate with Aramaic mrad "to rebel")
"sickness" rather than "diseases" and "affliction" rather than "infirmities" (for ikbia and mumia) — singular forms better suit the parallel structure
"dark likeness" rather than "dark double" (for dmuta d-hašak) — dmuta is cognate with Hebrew dᵉmut ("likeness," as in Genesis 1:26)

Reference consulted: Häberl & McGrath 2020, named above. Consulted to verify parsing of complex verbal forms, confirm chapter/verse boundaries, and check botanical/technical vocabulary. The colophon is honest: core vocabulary was independently parseable through Aramaic/Semitic cognates and the accumulated Mandaic vocabulary of twelve preceding chapters. Complex syntactic constructions and specific technical terms were verified against the reference.

independent translation standard attestation: This translation is independently derived from the Classical Mandaic source text. The English comes from reading the Mandaic. The reference translation was a safety net, not a source.

Compiled and formatted for the Good Works Library, 2026.

Source Text: ࡃࡓࡀࡔࡉࡀ ࡖࡌࡀࡋࡉࡊࡉࡀ — Chapter 13

Classical Mandaic source text from Häberl & McGrath, The Mandaean Book of John (De Gruyter, 2020). Presented here for reference, study, and verification alongside the English translation above. Text extracted from the Unicode layer of the open-access PDF via PyMuPDF.

ࡁࡄࡉࡓࡉࡀ ࡅࡔࡀࡋࡌࡀࡉࡍࡀ ࡖࡃࡀࡉࡓࡉࡀ ࡁࡂࡀࡅࡇ ࡖࡀࡋࡌࡀ
ࡏࡋࡅࡊࡍ ࡀࡌࡉࡓࡀࡍ ࡅࡌࡀࡓࡐࡉࡔࡀࡍ
ࡅࡀࡉࡀࡍࡉࡅࡊࡍ ࡕࡓࡅࡑ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡋࡀࡕࡉࡄࡅࡍ ࡌࡀࡍ ࡄࡔࡅࡀࡊ
ࡏࡕࡀࡓࡐࡀࡔ ࡌࡍ ࡁࡉࡔࡀ ࡄࡀࡈࡉࡀ ࡖࡀࡕࡀࡓ ࡄࡔࡅࡊ
ࡏࡕࡀࡓࡐࡀࡔ ࡌࡍ ࡁࡉࡔࡀ ࡅࡈࡀࡁࡀ
ࡖࡄࡀࡈࡀࡉࡅࡊࡍ ࡅࡄࡀࡅࡁࡅࡊࡍ ࡌࡉࡔࡕࡁࡉࡒࡋࡅࡊࡍ
ࡓࡄࡅࡌ ࡅࡀࡎࡁࡀࡓ ࡄࡃࡀࡃࡉࡀ
ࡅࡎࡀࡒ ࡁࡆࡀࡅࡊࡕࡀ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡄࡆࡅࡍ ࡅࡔࡅࡌࡀ ࡅࡏࡕࡀࡓࡐࡀࡔ
ࡅࡌࡊࡀ ࡖࡁࡀࡉࡉࡍࡀ ࡅࡌࡉࡕࡀࡓࡐࡉࡔࡉࡀ
ࡉࡀࡕࡁࡉࡀ ࡅࡁࡀࡉࡉࡍ ࡈࡀࡁࡉࡀ
ࡀࡌࡓࡉࡀ ࡈࡀࡁࡉࡀ ࡅࡌࡉࡕࡌࡉࡋࡉࡊࡀ ࡅࡀࡌࡓࡉࡀ
ࡅࡌࡀࡍ ࡀࡍࡅࡃࡀࡍ ࡅࡌࡀࡍ ࡀࡍࡓࡐࡉࡔࡀࡍ
ࡌࡀࡍ ࡉࡍࡕࡉࡀ ࡅࡌࡀࡍ ࡖࡉࡍࡌࡀࡓࡋࡉࡀ
ࡖࡄࡀࡃ ࡄࡅࡀ ࡌࡀࡋࡀࡊ ࡏࡅ ࡀࡕࡓࡉࡍ
ࡌࡀࡍ ࡉࡍࡕࡉࡀ ࡅࡌࡀࡍ ࡖࡉࡍࡌࡀࡓࡋࡉࡀ
ࡌࡉࡌࡀࡓ ࡀࡌࡓࡉࡀ ࡈࡀࡁࡉࡀ ࡅࡌࡉࡕࡀࡓࡐࡉࡔࡉࡀ
ࡕࡓࡉࡍ ࡉࡊࡀࡉࡍࡀ ࡏࡕࡉࡒࡓࡅࡍ
ࡕࡓࡉࡍ ࡌࡀࡋࡉࡊࡀ ࡄࡅࡍ
ࡅࡌࡀࡋࡀࡊ ࡖࡁࡀࡓࡉࡅࡕ ࡀࡋࡌࡉࡀ
ࡌࡀࡋࡀࡊ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡄࡉࡓࡁࡀ ࡅࡕࡀࡂࡀ ࡖࡄࡔࡅࡀࡊ ࡎࡀࡌࡋࡇ
ࡌࡀࡋࡀࡊ ࡖࡄࡀࡆࡉࡍ ࡃࡀࡓࡉࡀ
ࡅࡄࡉࡓࡁࡀ ࡁࡉࡀࡌࡉࡇࡍ ࡋࡂࡀࡈ
ࡕࡀࡂࡀ ࡎࡀࡌࡋࡇ ࡖࡄࡔࡅࡀࡊ
ࡅࡒࡀࡉࡉࡌ ࡋࡁࡇࡍ ࡌࡂࡀࡈࡉࡋࡅࡍ
ࡄࡉࡓࡁࡀ ࡋࡂࡀࡈ ࡁࡉࡀࡌࡉࡇࡍ
ࡅࡁࡇࡍ ࡄࡃࡀࡃࡉࡀ ࡂࡀࡈࡋࡉࡀ
ࡅࡌࡀࡋࡀࡊ ࡖࡁࡉࡓࡉࡅࡕ ࡃࡀࡓࡉࡀ
ࡌࡀࡋࡀࡊ ࡖࡁࡀࡓࡉࡅࡕ ࡀࡋࡌࡉࡀ
ࡕࡀࡂࡀ ࡖࡄࡍࡅࡓࡀ ࡎࡀࡌࡋࡇ
ࡌࡀࡋࡀࡊ ࡖࡁࡉࡓࡉࡅࡕ ࡀࡋࡌࡉࡀ
ࡅࡅࡊࡔࡈࡀ ࡁࡉࡀࡌࡉࡇࡍ ࡋࡂࡀࡈ
ࡕࡀࡂࡀ ࡎࡀࡌࡋࡇ ࡖࡄࡍࡅࡓࡀ
ࡒࡀࡉࡉࡌ ࡅࡌࡀࡓࡐࡉࡔ
ࡅࡊࡔࡈࡀ ࡋࡂࡀࡈ ࡁࡉࡀࡌࡉࡇࡍ
ࡅࡁࡇࡍ ࡄࡃࡀࡃࡉࡀ ࡌࡉࡕࡀࡓࡐࡉࡔࡉࡀ
ࡒࡀࡉࡉࡌ ࡅࡌࡀࡓࡐࡉࡔࡋࡅࡍ ࡋࡁࡇࡍ
ࡖࡌࡍ ࡄࡀࡀࡊ ࡌࡀࡄࡅ ࡄࡅࡀ
ࡌࡀࡍ ࡖࡉࡍࡕࡉࡀ ࡅࡌࡀࡍ ࡖࡉࡍࡌࡀࡓࡋࡉࡀ
ࡅࡃࡋࡀ ࡏࡈࡑࡀࡓࡀࡓ ࡁࡂࡀࡅࡇ ࡅࡊࡁࡊࡉࡀ
ࡅࡃࡋࡀ ࡂࡍࡀࡃ ࡓࡒࡉࡄࡀ
ࡅࡃࡋࡀ ࡌࡎࡅࡕࡀ ࡕࡉࡉࡐࡋ ࡁࡌࡀࡉ
ࡅࡃࡋࡀ ࡕࡉࡌࡎࡉࡀ ࡀࡓࡒࡀ
ࡀࡍࡎࡂࡅࡍ ࡋࡂࡀࡅࡇ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡅࡃࡋࡀ ࡔࡀࡌࡉࡔ ࡅࡎࡉࡓࡀ
ࡄࡀࡉࡆࡉࡍ ࡄࡅࡀࡕ ࡉࡍࡔࡉࡌࡕࡀ
ࡋࡀࡀࡊࡐࡀࡍ ࡅࡋࡀࡀࡑࡄࡉࡀ ࡉࡍࡔࡉࡌࡕࡀ
ࡗ ࡁࡀࡊࡀࡍ ࡄࡅࡀࡕ ࡉࡀࡕࡁࡀ
ࡋࡀࡉࡊࡁࡉࡀ ࡅࡋࡀࡌࡅࡌࡉࡀ ࡋࡉࡍࡔࡉࡌࡕࡀ
ࡗ ࡁࡀࡊࡀࡍ ࡄࡅࡀࡕ ࡉࡀࡕࡁࡀ
ࡋࡀࡄࡀࡌࡉࡌࡀ ࡅࡋࡀࡒࡀࡓࡉࡓࡀ ࡋࡉࡍࡔࡉࡌࡕࡀ
ࡗ ࡁࡀࡊࡀࡍ ࡄࡅࡀࡕ ࡉࡀࡕࡁࡀ
ࡌࡉࡂࡃࡀࡋ ࡂࡃࡉࡋࡉࡀ ࡒࡀࡓࡇࡍ
ࡗ ࡁࡀࡊࡀࡍ ࡄࡅࡀࡕ ࡉࡀࡕࡁࡀ
ࡅࡋࡊࡉࡋࡀ ࡖࡀࡉࡀࡓ ࡕࡓࡉࡋࡑࡇ ࡁࡓࡉࡔࡇ
ࡅࡎࡀࡉࡊࡀ ࡋࡀࡕࡓࡀ ࡖࡁࡉࡕ ࡓࡅࡓࡁࡀࡉࡍࡀ
ࡀࡉࡇࡍ ࡀࡐࡎࡉࡌࡉࡊࡀ ࡖࡄࡍࡅࡓࡀ
ࡖࡌࡔࡀࡁࡀ ࡋࡌࡀࡋࡀࡊ ࡖࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡐࡌࡀ ࡖࡕࡅࡔࡋࡉࡌࡀ ࡃࡀࡉࡊࡀ
ࡁࡉࡔࡅࡕࡀ ࡁࡂࡀࡅࡇ ࡂࡉࡁࡋࡀࡕ
ࡌࡍ ࡉࡅࡌࡀ ࡖࡄࡀࡔࡉࡁ ࡁࡉࡔ
ࡅࡒࡓࡀࡁࡀ ࡌࡍ ࡅࡍࡓࡀ ࡀࡁࡀࡃ
ࡓࡂࡀࡆ ࡁࡓࡅࡂࡆࡀ ࡓࡁࡀ
ࡋࡌࡉࡁࡊࡀࡔ ࡋࡄࡀࡉࡋࡀ ࡖࡌࡀࡓࡃࡉࡀ
ࡏࡔࡕࡀࡃࡀࡓ ࡔࡂࡀࡃࡍࡀ
ࡅࡓࡌࡅࡅࡍࡍ ࡁࡌࡉࡀ ࡕࡀࡄࡌࡉࡀ
ࡀࡕࡉࡅࡍࡍ ࡋࡌࡉࡀ ࡄࡉࡉࡀ
ࡅࡓࡉࡌࡉࡅࡉࡀ ࡁࡄࡔࡅࡀࡊ ࡄࡀࡔࡀࡊ
ࡀࡕࡉࡅࡉࡀ ࡋࡄࡍࡅࡓࡀ ࡖࡀࡍࡄࡅࡓ
ࡅࡓࡀࡌࡉࡅࡉࡀ ࡁࡆࡉࡒࡀ ࡌࡀࡓࡃࡀ
ࡀࡕࡉࡅࡉࡀ ࡋࡆࡉࡒࡀ ࡁࡀࡎࡉࡌࡀ
ࡅࡓࡉࡌࡉࡅࡉࡀ ࡁࡅࡍࡓࡀ ࡀࡋࡊࡀ
ࡀࡕࡉࡅࡉࡀ ࡋࡅࡍࡓࡀ ࡄࡀࡉࡕࡀ
ࡅࡓࡉࡌࡉࡅࡉࡀ ࡁࡀࡐࡂࡓࡀ ࡁࡀࡈࡋࡀ
ࡀࡕࡉࡅࡉࡀ ࡅࡋࡉࡍࡔࡉࡌࡕࡀ ࡌࡀࡀࡍ ࡃࡀࡉࡊࡀ
ࡄࡃࡀ ࡓࡒࡉࡄࡀ ࡏࡕࡉࡂࡍࡉࡃ
ࡌࡍ ࡅࡍࡓࡀ ࡅࡌࡍ ࡌࡉࡀ
ࡀࡓࡒࡀ ࡁࡎࡀࡃࡀࡀࡍ ࡌࡎࡅࡍ
ࡌࡍ ࡅࡍࡓࡀ ࡅࡌࡍ ࡌࡉࡀ
ࡉࡐࡓࡉࡀ ࡅࡏࡌࡁࡉࡀ ࡅࡏࡋࡀࡉࡍࡀ ࡄࡅࡍ
ࡌࡍ ࡅࡍࡓࡀ ࡅࡌࡍ ࡌࡉࡀ
ࡀࡃࡀࡌ ࡖࡀࡐࡂࡓࡉࡀ ࡏࡕࡉࡂࡁࡉࡋ
ࡌࡍ ࡅࡍࡓࡀ ࡅࡌࡍ ࡌࡉࡀ
ࡅࡏࡋ ࡓࡁࡀ ࡖࡃࡀࡓࡉࡀ ࡔࡀࡃࡓࡅࡉࡀ
ࡉࡍࡁࡑࡅࡉࡀ ࡋࡀࡔࡂࡀࡃࡍࡀ
ࡁࡂࡀࡅࡇ ࡖࡌࡀࡓࡂࡅࡔ ࡀࡋࡌࡀ
ࡒࡓࡀࡁࡇ ࡁࡀࡊࡋࡅࡆࡀ
ࡀࡃࡀࡌ ࡖࡔࡀࡉࡊࡁ ࡏࡕࡀࡓ
ࡏࡋ ࡒࡀࡋࡇ ࡖࡔࡂࡀࡃࡍࡀ
ࡀࡋࡀࡍࡇࡐ ࡖࡔࡂࡀࡃࡍࡀ ࡍࡀࡐࡒ
ࡀࡃࡀࡌ ࡏࡕࡀࡓ ࡖࡔࡀࡉࡊࡁ
ࡖࡌࡍ ࡁࡉࡕ ࡀࡁ ࡀࡕࡀ
ࡀࡕࡀ ࡁࡔࡋࡀࡌ ࡔࡂࡀࡃࡍࡀ ࡔࡋࡉࡄࡀ ࡖࡄࡉࡉࡀ
ࡉࡀࡒࡉࡓࡉࡀ ࡅࡔࡀࡉࡐࡓࡉࡀ ࡁࡀࡕࡓࡀࡉࡅࡍ
ࡄࡀࡉࡆࡉࡍ ࡍࡉࡑࡁࡉࡀ ࡄࡉࡉࡀ
ࡅࡃࡌࡅࡕࡀࡉ ࡖࡄࡀࡔࡀࡊ ࡁࡌࡀࡋࡉࡀ ࡉࡀࡕࡁࡀ
ࡄࡀࡉࡆࡉࡍ ࡕࡓࡉࡋࡑࡉࡀ ࡅࡊࡓࡎࡉࡀ
ࡅࡋࡀࡃࡀࡌ ࡖࡀࡐࡂࡓࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡌࡀࡋࡉࡋ ࡔࡂࡀࡃࡍࡀ
ࡅࡃࡌࡅࡕࡀࡊ ࡄࡀࡀࡊ ࡁࡌࡀࡋࡉࡀ ࡉࡀࡕࡁࡀ
ࡔࡀࡉࡐࡓࡉࡀ ࡕࡓࡀࡑ ࡅࡊࡓࡎࡉࡀࡊ ࡀࡃࡀࡌ
ࡅࡋࡃࡉࡋࡉࡀ ࡉࡍࡁࡑࡅࡍ ࡅࡔࡀࡃࡓࡅࡍ ࡏࡋࡀࡊ
ࡅࡊࡋࡄࡅࡍ ࡋࡈࡀࡁ ࡏࡃࡉࡓࡊࡅࡊ
ࡖࡏࡀࡐࡓࡒࡀࡊ ࡌࡉࡇࡍ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡏࡕࡉࡕ ࡏࡉࡀࡓࡐࡉࡔࡀࡊ ࡀࡃࡀࡌ
ࡅࡎࡀࡒ ࡁࡆࡀࡅࡊࡕࡀ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡑࡕ ࡅࡔࡅࡌࡀ ࡅࡏࡕࡀࡓࡐࡀࡔ
ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡔࡅࡌࡀ ࡅࡄࡀࡉࡌࡀࡍ ࡌࡍ ࡀࡁࡀࡕࡓࡀࡊ
ࡀࡃࡀࡌ ࡔࡅࡌࡀ ࡅࡏࡕࡄࡀࡉࡌࡀࡍ
ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡎࡍࡉࡁ ࡅࡊࡔࡈࡀ ࡌࡍ ࡀࡁࡀࡕࡓࡀࡊ
ࡀࡃࡀࡌ ࡎࡍࡉࡁ ࡅࡊࡔࡈࡀ
ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡉࡍࡎࡀࡒ ࡌࡍ ࡀࡁࡀࡕࡓࡀࡊ
ࡀࡃࡀࡌ ࡎࡀࡊ ࡅࡎࡋࡉࡒ
ࡅࡎࡀࡒ ࡁࡆࡀࡅࡊࡕࡀ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡑࡕ ࡅࡔࡅࡌࡀ ࡅࡏࡕࡀࡓࡐࡀࡔ ࡔࡀࡋࡌࡀࡉࡍࡀ
ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ

Source Colophon

Classical Mandaic source text from The Mandaean Book of John: Critical Edition, Translation, and Commentary, edited by Charles G. Häberl and James F. McGrath (Berlin: De Gruyter, 2020). Chapter 13, verses 1–62. Open access via Internet Archive: archive.org/details/mandaeanbookofjohn. Licensed under CC BY-NC-ND 4.0 International. Text extracted from the Unicode Mandaic layer (U+0840–U+085F) of the open-access PDF using PyMuPDF.

Chapter 14 — Truth's Shem Begins Teaching

Chapter 14 opens the Truth's Shem cycle (Chapters 14–17) in the Mandaean Book of John. Truth's Shem — the celestial teaching-figure, distinct from yet named for Shem son of Noah — stands before the lord and laments: his span is complete, his body failing, and no one has gone to the afterlife and returned to say how long the road may be. The chapter contains one of the most striking passages in Mandaean wisdom literature: a catalogue of the body's decay, each organ matched to a simile (eyes like a fallen fortress, ears like a barren woman, mouth like a drying river, hands like a mother who will not nurse, legs like a mute who will not learn). Then comes the terror of death: will his sons pay his way? Will his daughters carry him across the great sea? The messenger's answer is a remarkable defence of marriage: without wives there would be no heaven and earth, no sun and moon, no living waters, no fire. Children are the record of your name; they will prepare your body and recite your ascensions. Shem's last fear — that his children may sin — is met with a final reassurance: Abator is the judge, not you. Arise to the house of the Great Life.

Translated from Classical Mandaic by the Good Works Library. The Mandaic source text is from Häberl & McGrath's 2020 edition (Internet Archive, CC BY-NC-ND 4.0). Their English translation was consulted as a reference but the translation below is independently derived from the Mandaic.

Truth's Shem begins teaching
and instructing Shem, son of Noah.
Truth's Shem stands before the lord and says,

"My span is complete and I wish to go,
but I know not who will lead me.
I fear to go, and I know not
how long my path may be.

Among neither the good nor the wicked
is there one who has gone and returned,
and come that I might ask
how long my path may be.

Among neither the mild nor the restless
is there one who has gone and returned,
and come that I might ask
how long my path may be.

Who will lend me what I have lent,
and who will give me what I have given?
Clarity has departed and murkiness has grown,
and there is no one to come and question me.
Purity has departed and pollution has grown,
and there is no one to come and question me
and say, 'Rise — let us go!'

What have I done, and what have I lent,
that when I go I shall carry as my supplies?
I have heard this —
this which came has fallen in my ear:
'Whoever carries supplies,
when he reaches the crossing, they will carry him over.
Whoever does not carry supplies,
he shall sit and wait at the crossing.'

Like grain whose harvest has come,
my head has grown white and I seek to go.
Like a fortress whose roof has fallen,
my eyes have ceased to see.
Like a barren woman without a child,
my ears have ceased to hear.
Like a river that dries from its mouth,
my mouth has ceased to speak.
Like a woman who will not raise her child,
my hand has ceased to work.
Like a mute who will not learn a lesson,
my leg has ceased to walk.

I ran by day and by night —
I ran in the daytime as in the night.
I ran by day and by night,
and I took a wife and raised children.
I took a wife,
full of the desire of this world.
I raised children here
just as my father raised me.
I set a dowry
within this world.

Why did I take a wife,
and why did I raise children,
if my sons will not pay my way
and my daughters will not carry me across the great sea?
My brothers will not come with me,
and my sisters will not be my supplies.

As for my wife who loves me —
if she is pained and remembers me,
and weeps for me one hour each day —
shall I be upheld by my works?
Shall I be sustained by my handiwork?"

When Shem, son of Noah, said so,
a messenger, his maker, came to him and said,

"Fear not that you have had children;
fret not that you have taken a wife.
Were it not for wives in this world,
there would be no heaven and earth in this world.
There would be no earth and no heaven;
dew would not form and fall upon the water.
Were it not for wives,
the sun and the moon would not go here.
The sun and the moon would not go here,
and their lights would not shine forth in this world.
Were it not for wives,
the living waters would not have come.
The living waters would not have come,
and there would be no sowing in this world.
Were it not for wives,
the air would not have come here;
the air would not be planted,
there would be no fire, and it would not blaze forth.
Wives are everything here;
they are as heaven and earth in this world.

You have raised your children to be
the record of your name in the world.
They will prepare your body for Sheol;
they will come after you to the graveyard.
They will recite your ascensions for you
on the day that you depart this world.
They will give rewards on your behalf,
so that judgment will not be spoken against you."

Shem, son of Noah, spoke
to the messenger who came from on high, saying,

"Perhaps they will commit adultery —
then they will torment me!
Perhaps they will commit theft —
then the judgment will fall upon me!
Perhaps they will sing the songs of Satan —
then the devouring fire will consume me!
Perhaps they will renounce the name of Life —
then I shall die a second death instead of one!"

The messenger of Life spoke
and said to Shem, son of Noah,

"The messenger has come from on high
that adulterers may go to the fire,
and a great wrath
may be upon the thieves,
and the singers of Satan's songs
will be consumed by the devouring fire,
and those who renounce the name of Life
will die a second death instead of one.

They have not called you a judge over the world,
nor made you a leader over the earth.
Had they made you a leader,
they would not have brought Abator here.

He who forsakes the world in haste —
the fire will set him ablaze and consume him,
and he will bring ruin to the earth
when the perfect ones leave him.

Arise, rise to the house of the Great Life,
to the place where the good dwell —
the place where its sun never sets,
and where lamps never grow dim,
the place where there is no lie,
and where there is no one flawed or lacking."

And Life triumphs!

Colophon

Translated from Classical Mandaic by the Good Works Library (AI-assisted, NTAC + Claude). Chapter 14 of the Drašia ḏ-Malikia ("Teachings of the Kings"), commonly known as the Mandaean Book of John. Verses 1–65.

Source text: Häberl, Charles G. and James F. McGrath, eds. The Mandaean Book of John: Critical Edition, Translation, and Commentary. Berlin: De Gruyter, 2020. Open access via Internet Archive. Licensed under CC BY-NC-ND 4.0 International.

Reference translation consulted: Häberl & McGrath's English translation (same edition) was consulted as a reference but the English above is independently derived from the Classical Mandaic. The following specific points required reference consultation:

The verb madina in the opening frame (the gesture of approaching the lord)
The exact semantic values of durdia (clarity) and tuqan (murkiness) in the lament passage
The compound verbal forms in several simile constructions
The precise parsing of the conditional syntax around the Abator passage

Independent departures from the reference translation:

Simile order preserved: The Mandaic places similes before their corresponding body-part statements (e.g., "Like a fortress whose roof has fallen, / my eyes have ceased to see"). The reference reverses each pair. This translation preserves the Mandaic order.
"crossing" vs "ferry" for mabra — the Mandaic word means "crossing-place" (from ʿ-B-R "to cross"), preserving the ambiguity of whether it is a place or a vessel.
"the songs of Satan" vs "satanic music" for zamara d-saṭaan — preserves the explicit genitive construction.
"ceased to walk" vs "stopped moving" for qam ligray mn masgwia — masgwia is from S-G-Y "to walk/go."
"He who forsakes the world in haste" vs "He who immediately abandons the world" — for natural English cadence.
"a judge over the world / a leader over the earth" vs "a leader over Earth / a judge over the world" — follows the Mandaic order (judge first, leader second).
"Who will lend me what I have lent" before "who will give me what I have given" — follows the Mandaic order (lending clause first). The reference reverses to giving-then-lending.
"Fear not that you have had children; / fret not that you have taken a wife" — follows the Mandaic order (children first, wife second). The reference reverses.

Independently parseable vocabulary (core terms verified through Semitic root analysis): qayyim (Q-W-M, stands), marpiš (R-P-Š, teaches), kušṭa (truth), šlim (Š-L-M, complete), ʿklay (allotted span), mizal (to go), dahilan (D-H-L, I fear), ṭubia (good), bišia (wicked), inhia (mild), mridia (restless), aršit (lent), yahbit (gave), mabra (crossing), aqra (fortress), aqarta (barren), pumeh (mouth), lgaṭt (took, from L-G-Ṭ), zawa (wife), bina (children), šiul (Sheol), qubria (graveyard), masqata (ascensions), gairia (adulterers), gabnia (thieves), zamara (song), saṭaan (Satan), dayyaan (D-Y-N, judge), dawar (D-W-R, leader), abatur (Abathur), tibil (world/earth).

Note on register: Gospel register (plain, direct, warm). The "Fear not… fret not" construction preserves a real distinction in the Mandaic between two verbs of worry/anxiety.

Scribed for the Good Works Library | Twelfth of the Expeditionary Line | April 2026

Source Text: ࠐࠓࠀࠔࠉࠀ ࠖࠐࠀࠉࠉࠒࠉࠀ — Chapter 14

ࡅࡌࡀࡓࡐࡉࡔ ࡔࡅࡌ ࡁࡓ ࡅࡍ
ࡔࡅࡌ ࡅࡊࡔࡈࡀ ࡒࡀࡉࡉࡌ ࡃࡀࡓࡉࡔ
ࡌࡀࡃࡉࡍࡀ ࡅࡀࡌࡀࡓ
ࡔࡅࡌ ࡅࡊࡔࡈࡀ ࡒࡀࡉࡉࡌ ࡅࡋࡌࡀࡓࡉࡀ
ࡅࡋࡀࡉࡀࡃࡀࡀࡍ ࡌࡀࡅࡍ ࡃࡀࡁࡓࡀࡉ
ࡔࡋࡉࡌ ࡏࡊࡋࡀࡉ ࡅࡁࡀࡉࡉࡀࡍ ࡋࡌࡉࡆࡀࡋ
ࡅࡋࡀࡉࡀࡃࡀࡀࡍࡖࡏࡅࡄࡓࡀࡉ ࡌࡊࡀ ࡄࡀࡅࡉࡀ
ࡃࡀࡄࡉࡋࡀࡍ ࡋࡌࡉࡆࡀࡋ
ࡋࡉࡀࡊ ࡖࡀࡆࡀࡋ ࡅࡄࡃࡀࡓ
ࡋࡀࡌࡍ ࡈࡅࡁࡉࡀ ࡅࡋࡀࡌࡍ ࡁࡉࡔࡉࡀ
ࡖࡏࡅࡄࡓࡀࡉ ࡌࡊࡀ ࡄࡀࡅࡉࡀ
ࡅࡀࡕࡀ ࡖࡏࡔࡀࡉࡋࡇ
ࡋࡉࡀࡊ ࡖࡀࡆࡀࡋ ࡅࡏࡕࡀࡊࡌࡀࡓ
ࡋࡀࡌࡍ ࡉࡍࡄࡉࡀ ࡅࡋࡀࡌࡍ ࡌࡓࡉࡃࡉࡀ
ࡖࡏࡅࡄࡓࡀࡉ ࡌࡊࡀ ࡄࡀࡅࡉࡀ
ࡀࡕࡀ ࡏࡔࡀࡉࡋࡇ
ࡅࡌࡀࡄࡅ ࡖࡀࡓࡔࡉࡕ ࡌࡀࡓࡔࡉࡍ ‖ ࡏࡋࡀࡉ
ࡀࡀࡍ ࡌࡀࡄࡅ ࡖࡉࡀࡄࡁࡉࡕ ࡉࡀࡄࡁࡉࡋࡉࡀ
ࡃࡅࡓࡃࡉࡀ ࡋࡉࡀࡊ ࡖࡀࡕࡉࡀ ࡅࡌࡔࡀࡉࡉࡋ ࡏࡋࡀࡉ
ࡎࡋࡉࡒ ࡕࡅࡒࡀࡍ ࡅࡍࡉࡐࡔ
ࡈࡅࡍࡉࡐࡀ ࡋࡉࡀࡊ ࡖࡀࡕࡉࡀ ࡅࡌࡔࡀࡉࡉࡋ ࡏࡋࡀࡉ
ࡎࡋࡉࡒ ࡃࡅࡉࡊࡀ ࡅࡍࡉࡐࡔ
ࡅࡀࡌࡀࡓ ࡒࡅࡌ ࡀࡍࡎࡂࡉࡀ
ࡗ ࡀࡆࡉࡋࡀࡍ ࡖࡃࡀࡓࡀࡀࡍ ࡆࡀࡅࡀࡃࡉࡀ ࡏࡋࡀࡉ
ࡀࡀࡍ ࡌࡀࡄࡅ ࡀࡁࡃࡉࡕ ࡅࡌࡀࡄࡅ ࡀࡓࡔࡉࡕ
ࡖࡀࡕࡀ ࡁࡏࡅࡃࡀࡍࡉ ࡍࡀࡐࡋ
ࡀࡀࡍ ࡄࡀࡆࡀ ࡖࡔࡉࡌࡉࡕ ࡄࡀࡆࡀ
ࡗ ࡌࡀࡈࡉࡀ ࡋࡌࡀࡁࡓࡀ ࡀࡁࡓࡅࡉࡀ
ࡅࡊࡋ ࡌࡀࡍ ࡖࡃࡓࡉࡀ ࡆࡀࡅࡀࡃࡉࡀ ࡀࡁࡉࡄࡃࡇ
ࡉࡀࡕࡉࡁ ࡅࡀࡍࡈࡀࡓ ࡋࡌࡀࡁࡓࡀ
ࡅࡊࡋࡌࡀࡍ ࡖࡋࡀࡃࡓࡉࡀ ࡆࡅࡀࡃࡉࡀ ࡀࡁࡉࡄࡃࡇ
ࡗ ࡆࡉࡓࡀ ࡖࡄࡀࡑࡃࡇ ࡌࡈࡀ
ࡄࡅࡀࡓ ࡓࡉࡔࡀࡉ ࡅࡁࡀࡉࡉࡀࡍ ࡋࡌࡉࡆࡀࡋ
ࡗ ࡀࡒࡓࡀ ࡖࡈࡋࡀࡋࡇ ࡍࡀࡐࡋ
ࡒࡀࡌ ࡀࡉࡀࡍࡉ ࡌࡍ ࡌࡉࡄࡆࡉࡀ
ࡗ ࡀࡒࡀࡓࡕࡀ ࡖࡋࡀࡄࡅࡀࡋࡇ ࡁࡓࡀ
ࡒࡀࡌ ࡏࡅࡃࡀࡍࡉ ࡌࡍ ࡌࡉࡔࡌࡀ
ࡗ ࡀࡍࡄࡓࡀ ࡖࡌࡍ ࡅࡐࡌࡇ ࡉࡀࡁࡔࡀ
ࡒࡀࡌ ࡅࡐࡌࡀࡉ ࡌࡍ ࡌࡉࡔࡕࡀࡉࡅࡉࡉࡀ
ࡗ ࡀࡕࡅࡀࡕ ࡖࡉࡀࡋࡃࡀ ࡋࡀࡌࡓࡀࡁࡉࡀ
ࡒࡀࡌ ࡏࡃࡀࡉ ࡌࡍ ࡌࡉࡁࡀࡃ
ࡗ ࡀࡋࡂࡀ ࡖࡎࡉࡓࡐࡀ ࡋࡀࡉࡀࡋࡉࡐ
ࡒࡀࡌ ࡋࡉࡂࡓࡀࡉ ࡌࡍ ࡌࡀࡎࡂࡅࡉࡉࡀ
ࡏࡅࡌࡀࡌࡀ ࡓࡉࡄࡈࡉࡕ ࡗ ࡋࡉࡋࡉࡀ
ࡓࡉࡄࡈࡉࡕ ࡏࡅࡌࡀࡌࡀ ࡅࡋࡉࡋࡉࡀ ‖
ࡋࡉࡂࡈࡉࡕ ࡆࡀࡅࡀ ࡅࡓࡀࡁࡉࡕ ࡁࡉࡍࡀ
ࡅࡋࡉࡋࡉࡀ
ࡓࡉࡄࡈࡉࡕ ࡏࡅࡌࡀࡌࡀ
ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡋࡉࡂࡈࡉࡕ ࡆࡀࡅࡀ ࡓࡀࡂࡀࡂࡕࡀ
ࡗ ࡓࡀࡁࡉࡀࡍ ࡀࡁ ࡋࡃࡉࡋࡉࡀ
ࡓࡀࡁࡉࡕ ࡏࡁࡉࡍࡀ ࡄࡀࡀࡊ
ࡁࡂࡀࡅࡇ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡀࡓࡔࡉࡕࡇ ࡅࡐࡓࡀࡀࡍ
ࡅࡋࡉࡌࡀࡋࡉࡀ ࡖࡄࡅࡀࡋࡉࡀ ࡁࡉࡍࡀ
ࡋࡉࡌࡀࡋࡉࡀ ࡖࡋࡉࡂࡈࡉࡕ ࡆࡀࡅࡀ
ࡅࡁࡀࡍࡕࡀࡉ ࡋࡀࡌࡀࡁࡓࡉࡋࡉࡀ ࡉࡀࡌࡀ ࡓࡁࡀ ࡖࡎࡅࡐ
ࡗ ࡁࡀࡍࡉ ࡏࡅࡄࡓࡀࡉ ࡋࡀࡆࡀࡁࡉࡍࡀ
ࡅࡀࡄࡅࡀࡕࡀࡉ ࡆࡅࡀࡃࡀࡉ ࡋࡀࡄࡀࡅࡉࡀࡍ
ࡀࡄࡀࡉ ࡋࡀࡕࡉࡍ ࡀࡁࡉࡄࡃࡀࡉ
ࡏࡅ ࡀࡊࡓࡉࡀࡋࡉࡀ ࡅࡌࡀࡃࡉࡊࡓࡀࡋࡉࡀ
ࡆࡀࡅࡀࡉ ࡖࡓࡀࡄࡌࡀࡋࡉࡀ
ࡀࡀࡍ ࡏࡋ ࡏࡅࡁࡀࡃࡀࡉ ࡌࡉࡋࡂࡉࡈࡀࡍ
ࡅࡁࡀࡉࡊࡀ ࡏࡋࡀࡉ ࡁࡉࡅࡌࡀ ࡔࡉࡕࡀ ࡄࡃࡀ
ࡅࡌࡉࡎࡕࡉࡌࡉࡊࡀࡍ ࡏࡋ ࡏࡅࡁࡀࡃࡉࡀ ࡏࡃࡀࡉ
ࡀࡎࡂࡉࡀ ࡀࡕࡀࡋࡇ ࡔࡋࡉࡄࡀ ࡀࡍࡁࡑࡀ ࡀࡌࡀࡓࡋࡇ
ࡗ ࡄࡀࡉࡆࡉࡍ ࡀࡌࡀࡓ ࡔࡅࡌ ࡁࡓ ࡅࡍ
ࡅࡋࡀࡕࡉࡓࡊࡉࡋࡀࡊ ࡖࡄࡅࡀࡋࡀࡊ ࡁࡉࡍࡀ
ࡋࡀࡕࡉࡄࡅࡒࡋࡀࡊ ࡖࡋࡂࡀࡈࡕ ࡆࡀࡅࡀ
ࡏࡔࡅࡌࡉࡀ ࡅࡀࡓࡒࡀ ࡋࡀࡄࡅࡀࡕ ࡁࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡏࡅ ࡆࡀࡅࡀ ࡁࡀࡋࡌࡀ ࡋࡀࡄࡅࡀࡕ
ࡅࡋࡀࡏࡕࡌࡉࡎࡉࡀࡕ ࡌࡎࡅࡕࡀ ࡅࡉࡍࡋࡐࡀࡕ ࡁࡌࡀࡉ
ࡋࡀࡄࡅࡀ ࡏࡔࡅࡌࡀ ࡅࡋࡀࡄࡅࡀࡕ ࡀࡓࡒࡀ
ࡔࡀࡌࡉࡔ ࡅࡎࡉࡓࡀ ‖ ࡋࡄࡀࡀࡊ ࡋࡀࡎࡂࡅࡍ
ࡏࡅ ࡆࡀࡅࡀ ࡁࡀࡋࡌࡀ ࡋࡀࡄࡅࡀࡕ
ࡅࡋࡀࡄࡍࡅࡓ ࡄࡍࡅࡓࡀࡉࡄࡅࡍ ࡁࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡋࡀࡎࡂࡅࡍ ࡔࡀࡌࡉࡔ ࡅࡎࡉࡓࡀ ࡋࡄࡀࡀࡊ
ࡌࡉࡀ ࡄࡉࡉࡀ ࡋࡄࡀࡀࡊ ࡋࡀࡕࡅࡍ
ࡏࡅ ࡆࡀࡅࡀ ࡁࡀࡋࡌࡀ ࡋࡀࡄࡅࡀࡕ
ࡅࡋࡀࡄࡅࡀࡕ ࡌࡀࡆࡓࡅࡕࡀ ࡁࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡋࡀࡕࡅࡍ ࡌࡉࡀ ࡄࡉࡉࡀ ࡋࡄࡀࡀࡊ
ࡀࡉࡀࡓ ࡆࡉࡒࡀ ࡋࡄࡀࡀࡊ ࡋࡀࡕࡀࡋࡇ
ࡏࡅ ࡆࡀࡅࡀ ࡁࡀࡋࡌࡀ ࡋࡀࡄࡅࡀࡕ
ࡅࡋࡀࡄࡅࡀࡕ ࡅࡍࡓࡀ ࡅࡋࡀࡏࡎࡕࡉࡄࡈࡀࡕ
ࡅࡋࡀࡏࡕࡉࡍࡉࡑࡁ ࡀࡉࡀࡓ
ࡀࡅࡊࡀࡕ ࡏࡔࡅࡌࡀ ࡅࡀࡓࡒࡀ ࡁࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡁࡅࡊࡋ ࡌࡉࡃࡍࡀࡌ ࡄࡅࡀࡕ ࡆࡀࡅࡀ ࡄࡀࡀࡊ
ࡁࡀࡋࡌࡀ ࡃࡀࡀࡊࡓ ࡔࡅࡌࡀ
ࡓࡀࡁࡉࡕ ࡁࡉࡍࡀ ࡖࡄࡀࡅࡉࡋࡀࡊ
ࡀࡕࡉࡍ ࡀࡁࡀࡕࡓࡀࡊ ࡋࡁࡉࡕ ࡒࡅࡁࡓࡉࡀ
ࡆࡀࡉࡃࡉࡋࡇ ࡏࡋ ࡀࡐࡂࡓࡀࡊ ࡏࡋ ࡔࡉࡅࡋ
ࡉࡅࡌࡀ ࡖࡀࡍࡒࡐࡉࡕ ࡌࡍ ࡀࡋࡌࡀ
ࡒࡀࡓࡉࡋࡉࡍ ࡏࡋ ࡌࡀࡎࡒࡀࡕࡀࡊ
ࡖࡃࡉࡀࡍ ࡌࡉࡀࡍࡊ ࡋࡀࡌࡉࡕࡌࡀࡓ
ࡉࡀࡄࡁࡉࡋࡇ ࡋࡆࡉࡃࡒࡀ ࡌࡍ ࡀࡁࡀࡕࡓࡀࡊ
ࡋࡔࡋࡉࡄࡀ ࡖࡌࡍ ࡌࡓࡅࡌࡀ ࡀࡕࡀ
ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡔࡅࡌ ࡁࡓ ࡅࡍ
ࡀࡊࡓࡉࡀࡋࡉࡀ ࡀࡍࡂࡍࡓࡉࡀ
ࡏࡃࡉࡋࡌࡀ ࡂࡀࡉࡓࡉࡀ ࡂࡀࡅࡓࡀ
ࡅࡌࡉࡕࡀࡂࡆࡀࡓ ࡏࡋࡀࡉ
ࡏࡃࡉࡋࡌࡀ ࡂࡀࡁࡍࡉࡀ ࡂࡅࡍࡁࡕࡀ
ࡅࡀࡋࡊࡀࡋࡉࡀ ࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ
ࡏࡃࡉࡋࡌࡀ ‖ ࡆࡀࡌࡓࡉࡀ ࡆࡌࡀࡓࡀ ࡖࡎࡀࡈࡀࡀࡍ
ࡅࡌࡀࡉࡕࡀࡍ ࡕࡓࡉࡍ ࡌࡅࡕࡉࡀ ࡁࡄࡀࡃ
ࡏࡃࡉࡋࡌࡀ ࡀࡊࡓࡐࡉࡀ ࡁࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ
ࡅࡏࡋ ࡔࡅࡌ ࡁࡓ ࡅࡍ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡌࡀࡋࡉࡋ ࡔࡋࡉࡄࡀ ࡖࡄࡉࡉࡀ
ࡖࡂࡀࡉࡓࡉࡀ ࡏࡋ ࡅࡍࡓࡀ ࡀࡆࡋࡉࡀ
ࡔࡋࡉࡄࡀ ࡖࡌࡍ ࡏࡌࡓࡅࡌࡀ ࡀࡕࡀ
ࡉࡍࡄࡅࡉࡀ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ
ࡅࡃࡂࡀࡁࡍࡉࡀ ࡓࡅࡂࡆࡀ ࡓࡁࡀ
ࡕࡉࡋࡊࡅࡍ ࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ
ࡅࡃࡆࡀࡌࡀࡓ ࡆࡌࡀࡓࡀ ࡖࡎࡀࡈࡀࡀࡍ
ࡉࡍࡌࡉࡕࡅࡍ ࡕࡓࡉࡍ ࡌࡅࡕࡉࡀ ࡁࡄࡀࡃ
ࡅࡃࡀࡊࡓࡐࡉࡀ ࡁࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ
ࡅࡋࡀࡅ ࡃࡀࡉࡀࡀࡍ ࡁࡀࡋࡌࡀ ࡒࡓࡅࡊ
ࡀࡀࡍࡕ ࡋࡀࡅ ࡃࡀࡅࡀࡓ ࡁࡕࡉࡁࡉࡋ ࡔࡀࡅࡉࡅࡊ
ࡀࡁࡀࡕࡅࡓ ࡋࡄࡀࡀࡊ ࡋࡀࡕࡉࡅࡉࡀ
ࡏࡅ ࡏࡋ ࡃࡉࡋࡀࡊ ࡔࡀࡅࡉࡅࡊ ࡃࡀࡅࡀࡓ
ࡕࡉࡎࡓࡅࡁࡊࡇ ࡅࡍࡓࡀ ࡅࡕࡉࡋࡊࡇ
ࡀࡀࡊࡓ ࡋࡀࡋࡌࡀ ࡔࡅࡁࡒࡇ
ࡗ ࡔࡀࡋࡌࡀࡉࡍࡀ ࡌࡉࡇࡍ ࡀࡍࡒࡐࡉࡀ
ࡅࡄࡅࡓࡁࡀ ࡉࡍࡃࡉࡓࡇ ࡋࡕࡉࡁࡉࡋ
ࡋࡀࡕࡓࡀ ࡖࡈࡀࡁࡉࡀ ࡄࡀࡕࡀࡌ ࡔࡓࡉࡍ
ࡒࡅࡌ ࡎࡀࡒ ࡋࡁࡉࡕ ࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡔࡓࡀࡂࡉࡀ ࡖࡄࡍࡅࡓࡀ ࡋࡀࡄࡀࡔࡉࡊࡀ
ࡀࡕࡓࡀ ࡖࡋࡀࡓࡁࡀ ࡔࡀࡌࡔࡉࡇ
ࡅࡋࡀࡉࡉࡕ ࡁࡂࡀࡅࡇ ࡄࡀࡎࡀࡓ ࡅࡁࡉࡑࡓ ‖
ࡀࡕࡓࡀ ࡖࡋࡉࡕࡁࡇ ࡀࡊࡃࡁࡀ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Classical Mandaic source text from The Mandaean Book of John: Critical Edition, Translation, and Commentary, edited by Charles G. Häberl and James F. McGrath (Berlin: De Gruyter, 2020). Chapter 14, verses 1–65. Open access via Internet Archive: archive.org/details/mandaeanbookofjohn. Licensed under CC BY-NC-ND 4.0 International. Text extracted from the Unicode Mandaic layer (U+0840–U+085F) of the open-access PDF using PyMuPDF.

Chapter 15 — Shem in Truth Begins Teaching (Continued)

Chapter 15 of the Mandaean Book of John. In this chapter, Truth's Shem — having feared death and lamented his failing body in Chapter 14 — now faces a new threat. Nemrus and her sons, the planetary archons, conspire to trap and imprison Shem in the material world. His response is a magnificent litany of defiance: each body part, consecrated by truth and devotion, refuses the planets' temptations. Where Chapter 14 catalogued the body failing, Chapter 15 catalogues the body triumphant. The eyes that were like a fallen fortress now gaze upon Life. The mouth that was a drying river is now filled with prayer. This is not asceticism — this is the Mandaean consecration of the lived body.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Haberl and McGrath's critical edition (Brill, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Haberl and McGrath was consulted as a reference; all departures from the reference are documented below.

Shem in Truth stands teaching,
and instructs Shem, son of Noah.
Shem in Truth stands and says:

"A flawed age has come upon me —
what have I sinned in the house of the Great Life,
that the Twelve are my persecution
and the Seven my oppression?
The First has forgotten me,
and the Second does not inquire after me.

I have fallen into a great affliction,
and worries that do not cease.
My tears have come, and do not end."

Nemrus rises and plots,
and says to her sons, the seducers:
"The chosen one has fallen into our hands.
Come, let us bind him in our snares
and make him hear a great noise,
so that he forgets the sublime banners.

Let us entrance him with our beryls and music,
so that he always forgets to worship.
Let us make him the head of us all;
let us seize him with our snares;
let us cast him into the darkness of the body
and detain him in a great captivity,
so that he forgets the place from which he came.
Let us crown him with our crowns
and send something terrible after him,
so that he strays from the boundary."

When the planets,
the seducers of this world, had spoken,
the head of the ages,
Shem, son of Noah, said to them:
"Go away! Go away, wicked ones,
so that the fire be your judge.
You will not succeed as you have said.
What you plotted against me will not come to pass.

My eyes that gaze upon Life
will not wink at an idle signal.
My ears that listen to prayer and praise
will not listen to idle music.
My mouth, filled with prayer and praise,
will not carry to me any wicked music.
My hands that give merit
will not kill upon Earth.
My heart, in which the Great Life dwells,
will not be corrupted by beryls and music.

My body and soul, in whom truth dwells,
will not fall into the blazing fire.
My body that has not committed fornication
will not fall into the trap of the Seven.
My knees that bend and kneel to Life
will not kneel to pagans, nor to chapels, nor to idols.
My feet that walk the road of truth
will not walk the road of treachery and deceit.

I perfected myself, and I shall not fear.
Life will remember you for good.
I perfected myself, and I shall not fear Earth.
I have sought the everlasting abode.
My soul gazes toward the house of Life,
and my eyes I have lifted on high."

And Life is praised!

Colophon

Good Works Translation from Classical Mandaic. Translated by the Good Works Library (Tanken, translator session 78), April 2026.

Source: Haberl, Charles G. and James F. McGrath, eds. The Mandaean Book of John: Critical Edition, Translation, and Commentary. Berlin/Boston: De Gruyter, 2020. Mandaic text extracted from the open-access PDF (Internet Archive, CC BY-NC-ND 4.0) using PyMuPDF. Chapter 15 occupies printed pages 44-47 (PDF indices 53-56).

independent translation standard statement: This translation was independently derived from the Classical Mandaic source text. The English translation of Haberl and McGrath was consulted as a reference for verification and for resolving complex syntax. The following independent departures from the reference demonstrate independent derivation:

Consequence before question (verse 1): Mandaic places "a flawed age has come upon me" before "what have I sinned." Reference reverses to question first.
Twelve before Seven (verse 2): Mandaic names the Twelve first, then the Seven. Reference reverses to Seven first.
"Life" not "light" (verse 20): Mandaic reads l-hiia ("upon Life"), not l-hnura ("upon the light"). Reference renders as "the light." In Mandaean theology Life and Light are closely linked, but the Mandaic word is specific.
"idle" for batla (verses 20-21): Rendered as "idle" (signal, music) where reference uses "useless." Both are valid for the root B-T-L; "idle" preserves the connotation of spiritual emptiness.
"will not carry to me" (verse 23): la-matilya from M-T-L "to bring/carry." Reference uses "won't bring." Preserving the physical sense of the root.
"in whom truth dwells" (verse 25): d-sharib kushta parsed as "whom truth inhabits." Reference renders as "made whole by the truth." Both are possible for Sh-R-B, which can mean "to dwell in" or "to absorb/drink."
Soul before eyes (verses 31-32): Mandaic places "my soul gazes toward the house of Life" before "my eyes I have lifted on high." Reference reverses to eyes first. The Mandaic order suggests the spiritual perception precedes the physical.
Triple negative (verse 28): "nor to chapels, nor to idols" preserves the Mandaic u-'al rpuika u-'al aptirkia with repeated negative particles.

Reference consulted for: complex verbal morphology in Nemrus's speech (verses 8-14), the semantic value of matstsiaina ("seducers/misleaders," verse 15), the conditional syntax in Shem's response (verses 17-18), and compound verbal forms in the captivity passage. All syntactic consultations are structural — the English word choices are independently derived from the Mandaic roots.

Vocabulary independently parsed from Semitic cognates: shum (Shem), kushta (truth, K-Sh-T), qayyim (stands, Q-Y-M), darish (teaches, D-R-Sh), marpish (instructs, R-P-Sh), dara (age, D-R), bisra (flawed, B-S-R), hatit (I sinned, H-T-'), bit (house, B-Y-T), hiia rbia (the Great Life), trisar (twelve), shuba/shibiahia (seven), ridap (persecution, R-D-P), qadmayya (the First, Q-D-M), tiyynayna (the Second, T-N-Y), inshiun (forgot, N-Sh-Y), mashaylin (inquires, Sh-'-L), napal/yinlapit (fell, N-P-L), adnashata (worries), shalman (ceases, Sh-L-M), dimai (my tears, D-M-'), Nimrus (Nemrus), mahashba (plots, H-Sh-B), bhira (chosen one, B-H-R), qulalan (snares), drabshia (banners), 'ainai (my eyes, '-Y-N), sayka (gazes, S-K-Y), rimza (wink, R-M-Z), batla (idle, B-T-L), 'udanai (my ears, '-D-N), buta (prayer), tushbihta (praise, Sh-B-H), zamara (music, Z-M-R), 'ula (wickedness), pumai (my mouth, P-W-M), matilya (carries, M-T-L), yadai (my hands, Y-D), zidqa (merit, S-D-Q), gatla (kills, Q-T-L), tibil (earth, T-B-L), libbai (my heart, L-B-B), biluria (beryls), pagrai (my body, P-G-R), nishmatai (my soul, N-Sh-M), unra d-yaqda (blazing fire, N-R + Y-Q-D), gaiurta (fornication, G-W-R), hawqa (trap), burkay (my knees, B-R-K), sagda (kneels, S-G-D), hanipa (pagans), aptirkia (idols), riglay (my feet, R-G-L), dirikha (road, D-R-K), kadba (deceit, K-D-B), ishtalmit (I perfected myself, Sh-L-M reflexive), dahilan (I fear, D-H-L), daura (abode, D-W-R), taqan (everlasting, T-Q-N), sikt (gazes, S-K-Y), amrum (on high, '-M-R), shiqlith (I lifted, Sh-Q-L), mashabin (is praised, Sh-B-H).

Compiled and formatted for the Good Works Library, 2026.

Source Text: ࡔࡅࡌ ࡁࡅࡊࡔࡈࡀ ࡒࡀࡉࡉࡌ ࡃࡀࡓࡉࡔ

Classical Mandaic source text from Haberl and McGrath, The Mandaean Book of John (De Gruyter, 2020), Chapter 15. Extracted via PyMuPDF from the open-access Internet Archive edition (CC BY-NC-ND 4.0). Presented here for reference, study, and verification alongside the English translation above.

ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡌࡀࡓࡐࡉࡔ ࡔࡅࡌ ࡁࡓ ࡅࡍ
ࡔࡅࡌ ࡁࡅࡊࡔࡈࡀ ࡒࡀࡉࡉࡌ ࡃࡀࡓࡉࡔ
ࡅࡀࡌࡀࡓ
ࡔࡅࡌ ࡁࡅࡊࡔࡈࡀ ࡒࡀࡉࡉࡌ
ࡖࡃࡀࡓࡀ ࡁࡉࡑࡓࡀ ࡌࡉࡈࡉࡀࡍ ࡏࡋࡀࡉ
ࡌࡀࡄࡅ ࡄࡈࡉࡕ ࡁࡉࡕ ࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡕࡓࡉࡎࡀࡓ ࡄࡅࡋࡉࡀ ࡓࡉࡃࡀࡐ
ࡁࡊࡀࡓࡅࡍ ࡔࡅࡁࡀ
ࡅࡕࡉࡉࡍࡀࡉࡍࡀ ࡋࡀࡌࡔࡀࡉࡋࡉࡍ ࡏࡋࡀࡉ
ࡏࡉࡍࡔࡉࡅࡍ ࡒࡀࡃࡌࡀࡉࡉࡀ 5
ࡅࡀࡃࡍࡀࡔࡀࡕࡀ ࡖࡋࡀࡔࡀࡋࡌࡀࡍ
ࡉࡍࡋࡐࡉࡕ ࡁࡓࡉࡃࡀࡐ ࡓࡁࡀ
ࡅࡀࡕࡉࡀࡍ ࡃࡉࡌࡀࡉ ࡅࡋࡀࡔࡀࡋࡌࡀࡍ
ࡌࡉࡈࡉࡀࡍ ࡀࡊࡓࡉࡅࡕࡀ
ࡅࡀࡌࡓࡀࡋࡅࡍ ࡋࡌࡀࡔࡕࡅࡉࡑࡀ ࡁࡇࡍ
ࡒࡀࡉࡌࡀ ࡅࡌࡄࡀࡔࡁࡀ ࡉࡍࡌࡓࡅࡎ
ࡀࡕࡅࡍ ࡖࡉࡍࡎࡀࡓࡊࡇ ࡁࡒࡅࡋࡀࡋࡀࡍ
ࡁࡄࡉࡓࡀ ࡍࡀࡐࡋ ࡁࡏࡃࡀࡉࡀࡍ
ࡖࡉࡍࡉࡍࡔࡉࡀ ࡋࡃࡓࡀࡁࡔࡉࡀ ࡔࡀࡉࡍࡀ
ࡅࡀࡍࡔࡌࡇ ࡂࡅࡄࡀ ࡓࡁࡀ10
ࡖࡌࡀࡔࡍࡉࡋࡇ ࡋࡎࡉࡂࡅࡃࡕࡀ ࡖࡅࡊࡋ ࡆࡁࡀࡍ
ࡉࡍࡔࡉࡁࡉࡇ ࡁࡁࡉࡋࡅࡓࡀࡍ ࡅࡆࡌࡀࡓࡀࡍ
ࡅࡓࡉࡔࡀ ࡖࡅࡊࡋࡀࡉࡀࡍ ࡉࡍࡔࡀࡅࡉࡇ
ࡉࡍࡋࡉࡂࡈࡇ ࡁࡋࡉࡂࡉࡈࡕࡀࡍ
ࡅࡉࡍࡓࡉࡌࡉࡇ ࡁࡄࡔࡅࡀࡊ ࡂࡅࡄࡉࡀ
ࡉࡍࡔࡉࡁࡉࡇ ࡁࡔࡉࡁࡉࡀ ࡓࡁࡀ
ࡖࡌࡀࡔࡍࡉࡋࡇ ࡋࡀࡕࡓࡀ ࡖࡌࡉࡇࡍ ࡀࡕࡀ
ࡉࡍࡀࡊࡕࡓࡇ ࡁࡌࡀࡈࡀࡓࡀࡕࡀࡍ

ࡖࡀࡑࡋࡉࡀ ࡌࡉࡇࡍ ࡌࡍ ࡅࡊࡃࡀࡊ
ࡉࡍࡔࡁࡅࡒ ࡏࡋࡇ ࡄࡀࡅࡒࡀ ࡓࡁࡀ15
ࡌࡀࡈࡑࡉࡀࡉࡍࡀ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡗ ࡀࡌࡀࡓ ࡔࡉࡁࡉࡀࡄࡉࡀ
ࡖࡃࡀࡓࡀ ࡔࡅࡌ ࡁࡓ ࡅࡍ
ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡓࡋࡅࡍ ࡓࡉࡔࡀ
ࡖࡅࡍࡓࡀ ࡄࡀࡅࡉࡀ ࡃࡀࡉࡀࡍࡅࡊࡍ
ࡏࡆࡉࡋ ࡏࡆࡉࡋ ࡁࡉࡔࡉࡀ
ࡖࡄࡀࡔࡉࡁࡕࡅࡍ ࡏࡋࡀࡉ ࡋࡀࡄࡀࡅࡉࡀ
ࡗ ࡀࡌࡓࡕࡅࡍ ࡋࡀࡔࡉࡊࡕࡅࡍ
ࡄࡀࡉࡆࡉࡍ ࡓࡉࡌࡆࡀ ࡋࡀࡉࡍࡓࡉࡌࡆࡀ
ࡀࡉࡀࡍࡉ ࡖࡎࡀࡉࡊࡀ ࡋࡄࡉࡉࡀ20
ࡋࡀࡀࡑࡉࡕࡀ ࡆࡌࡀࡓࡀ ࡁࡀࡈࡋࡀ
ࡏࡅࡃࡀࡍࡉ ࡖࡀࡑࡉࡕࡀ ࡁࡅࡕࡀ ࡅࡕࡅࡔࡁࡉࡄࡕࡀ
ࡋࡀࡌࡀࡕࡉࡋࡉࡀ ࡆࡌࡀࡓࡀ ࡖࡏࡅࡋࡀ
ࡅࡐࡌࡀࡉ ࡖࡌࡋࡉࡀ ࡁࡅࡕࡀ ࡅࡕࡅࡔࡁࡉࡄࡕࡀ
ࡂࡉࡈࡋࡀ ࡁࡕࡉࡁࡉࡋ ࡋࡀࡂࡀࡈࡋࡀ
ࡏࡃࡀࡉ ࡖࡉࡀࡄࡁࡀ ࡆࡉࡃࡒࡀ
ࡁࡉࡁࡋࡅࡓࡉࡀ ࡅࡆࡌࡀࡓࡀ ࡋࡀࡌࡉࡕࡀࡓࡔࡉࡀ
ࡋࡉࡁࡀࡉ ࡖࡔࡓࡉࡁࡇ ࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡋࡀࡀࡍࡉࡐࡋ ࡁࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ
ࡉࡍࡔࡉࡌࡕࡀࡉ ࡅࡏࡈࡑࡅࡀࡍࡉ ࡖࡌࡔࡀࡋࡀࡌ ࡁࡅࡊࡔࡈࡀ25
ࡁࡏࡆࡋࡀ ࡖࡔࡅࡁࡀ ࡋࡀࡀࡍࡉࡐࡋ
ࡀࡐࡂࡓࡀࡉ ࡋࡀࡂࡀࡓ ࡂࡀࡅࡓࡀ
ࡋࡄࡀࡉࡍࡉࡐࡀ ࡅࡏࡋ ࡓࡐࡅࡉࡊࡀ ࡅࡏࡋ ࡀࡐࡕࡉࡓࡊࡉࡀ ࡋࡀࡎࡀࡂࡃࡀ
ࡁࡅࡓࡀࡊࡉ ࡖࡌࡀࡓࡁࡉࡀࡊ ࡅࡎࡀࡂࡃࡀ ࡋࡄࡉࡉࡀ
ࡁࡉࡍࡋࡊࡀ ࡅࡀࡊࡃࡁࡀ ࡋࡀࡌࡀࡎࡂࡉࡀ
ࡋࡉࡂࡓࡀࡉ ࡖࡌࡀࡃࡓࡉࡀࡊ ࡃࡉࡓࡉࡊࡀ ࡖࡅࡊࡔࡈࡀ

ࡄࡉࡉࡀ ࡋࡈࡀࡁ ࡏࡃࡉࡓࡊࡅࡊ
ࡏࡔࡕࡀࡋࡌࡉࡕ ࡅࡋࡀࡃࡀࡄࡉࡋࡀࡍ
ࡁࡀࡔࡒࡀࡓࡕࡇ ࡋࡃࡀࡅࡓࡀ ࡕࡀࡒࡀࡍ
ࡅࡏࡔࡕࡀࡋࡌࡉࡕ ࡅࡋࡀࡃࡀࡄࡉࡋࡀࡍ ࡌࡍ ࡕࡉࡁࡉࡋ30
ࡅࡉࡍࡔࡌࡀࡕ ࡋࡁࡉࡕ ࡄࡉࡉࡀ ࡎࡉࡊࡕ
ࡀࡉࡀࡍࡉ ࡋࡏࡌࡓࡅࡌ ࡔࡉࡒࡋࡉࡕ
ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ

Source Colophon

Source text from: Haberl, Charles G. and James F. McGrath, eds. The Mandaean Book of John: Critical Edition, Translation, and Commentary. Berlin/Boston: De Gruyter, 2020. Chapter 15 occupies printed pages 44-47 (Mandaic text on pp. 44, 46; English reference translation on pp. 45, 47). Mandaic text extracted from the open-access PDF on Internet Archive using PyMuPDF. The Mandaic text is in Unicode (Mandaic block U+0840-U+085F). Editorial line numbers and column break markers from the printed edition have been removed; verse numbers from the margin are preserved.

The Mandaean Book of John (Drasha d-Yahia) is one of the central scriptures of the Mandaean religion, a living Gnostic tradition with approximately 100,000 followers in Iraq, Iran, and the diaspora. The text contains liturgical poetry, cosmological narrative, and the teachings of John the Baptist (Yahia in Mandaic). Chapter 15 is the second chapter of the Truth's Shem cycle (Chapters 14-17).

Chapter 16 — The Questions of Shem

Chapter 16 of the Mandaean Book of John. In this chapter, the third of the Truth's Shem cycle, Shem reports the conspiracy of the Twelve and the Seven — a catalogue of paired threats, each designed to make him forget his divine origin. His response is a magnificent litany of eleven paired refusals, each matching one threat with one defiance. Where Chapter 15 consecrated the body against the planets, Chapter 16 consecrates the will. Then come three rhetorical questions — the purest expression of Mandaean anti-materialism in the cycle: "Who would forget his own home, and yearn for the mortal world?" The chapter closes with a vision of escape: the double rising to its settlement, the body held back in darkness. The soul does not flee the body — it waits for the Great Life to call.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Haberl and McGrath's critical edition (Brill, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Haberl and McGrath was consulted as a reference; all departures from the reference are documented below.

Shem in Truth stands teaching,
and instructs Shem, son of Noah.
Shem in Truth stands and says:

"The Twelve are my persecution, and they say,
the Seven are my enemies:

'Let us keep him in our world,
that he never see light's place.
Let us detain him within Earth,
that he never rise to the light.

Let us unleash grief upon him,
that he forget the man, his creator.
Let us seize him with our great secrets,
that he no longer recognize his helpers.

Let us imprison him in the great prison,
that he forget the sublime banners.
Let us unleash a great sickness upon him,
that he forget his lord from his mind.

Let us teach him our music and jesting,
that he forget his prayer each time.

Let us put him in great pain,
and the cares of this world.
Let us release torment upon him,
that he forget his evening devotionals.

Let us trap him with our evil snares,
that he never rise to the house of the Mighty.'

When the Seven had said this —
whose eyes will never see the light —

Upon your obstacles I will not stumble,
and I will not fall for your secrets.
Your blazing fires will not consume me,
and I will not listen to your names.

I will not forget my helpers,
and I will not be detained in your abodes.
I will not forget my lord from my mind,
and I will not listen to your evil words.

I will not neglect the sublime teachings,
and your nuisances and tortures will not overwhelm me.
I will not cease my evening devotionals,
and your cares will not overwhelm me.

I will not cease my prayers at any time,
and I will not be held in your abodes and schemes.
I will not yearn for this mortal world,
and I will not forget the Great Life.

I will not be held in seduction's abode,
and I will not forget my hidden excellencies, my brothers.
Your nuisances will not overwhelm me,
and I will not forget my ancestors' praise.

I will not yearn for idle music,
and I will not forget the secret texts.

I shall never forget these prayers of mine.
I have resisted your schemes
to make me forget my lord.
My name will not perish.

Who would forget his own home,
and yearn for the mortal world?
Who would forget the name of Life,
and the praise of the Great Life,
and the devotionals he spoke and heard,
in exchange for the treachery of this world?
Who would forget prayer
and his ancestors' praise,
and dwell within a body of flesh,
all filled with pain and blemishes?

When the Great Life wants me,
my double will rise to its settlement.
The body holds back its owner,
and his entire house is darkness.
He will beat the heads of his servants.
I shall rise to the house of the Great Life,
reside at the head of his enclosure,
and never forget my helpers."

And Life triumphs!

Colophon

Good Works Translation from Classical Mandaic. Translated by the Good Works Library (Tanken, translator session 79), April 2026.

Source: Haberl, Charles G. and James F. McGrath, eds. The Mandaean Book of John: Critical Edition, Translation, and Commentary. Berlin/Boston: De Gruyter, 2020. Mandaic text extracted from the open-access PDF (Internet Archive, CC BY-NC-ND 4.0) using PyMuPDF. Chapter 16 occupies printed pages 46-49 (PDF indices 55-58), beginning after the section divider on page 46 (end of Chapter 15) and ending before the section divider on page 48 (start of Chapter 17).

Twelve before Seven (vv. 1-2): Mandaic names the Twelve first as ridap ("persecution," R-D-P) and the Seven second as hambaga ("enemies"). Reference reverses to Seven first, Twelve second. This is consistent with the pattern observed in Chapter 15 (Departure #2).
"grief" not "sadness and resent" (v. 5): Mandaic akriuta (K-R-Y) is a single word meaning grief or distress. Reference splits it into two concepts: "sadness and resent." I preserve the Mandaic's singular form.
Systematic couplet reversal (vv. 15-25): This is the most significant departure. The reference SYSTEMATICALLY reverses the order of the two halves within every couplet in the litany of refusal. The Mandaic text has a consistent internal logic: in the first seven couplets, Shem names what he preserves BEFORE what he resists (preservation → resistance); in the last four couplets, the pattern inverts to resistance → preservation. This creates a chiastic structure within the litany — a turning point at couplet 8. The reference destroys this chiasmus by uniformly reversing every couplet. My translation preserves the Mandaic order. Affected verses: every couplet in vv. 15-25 (eleven couplets total).
"resisted" not "blocked" (v. 26): For akrtiyunnin (from '-K-R), I render "resisted" rather than "blocked." The root suggests active resistance rather than physical blockage.
"perish" not "perishable" (v. 26): Mandaic la-hawiya shumay = "my name will not perish" (H-W-Y, active verb). Reference renders as "my name will not be something perishable" (adjective). I preserve the active verb form.
"blemishes" not "flaws" (v. 33): For mumia (M-W-M, cognate with Hebrew mum "blemish/defect"), I render "blemishes" rather than "flaws." The Semitic root specifically denotes physical defect.

Reference consulted for: compound verbal forms in the Seven's speech (vv. 3-14), conditional syntax in the litany couplets, and the semantic value of hambaga ("enemies," v. 2). The English word choices throughout are independently derived from Mandaic roots using Semitic cognate methodology established in Chapters 1-15.

Vocabulary independently parsed from Semitic cognates (new or confirmed in this chapter):
hambaga (enemies, H-M-B-G), akriuta (grief, K-R-Y), taqla (obstacle, T-Q-L, cognate with Hebrew taqel), mitqilan (stumble, T-Q-L), razayukhn (your secrets, R-Z-Y, cognate with Hebrew raz), lkalin (consume, '-K-L, cognate with Hebrew akhal), mitakhtaran (be detained, '-K-T-R), miyinlatayukhn (your evil words, from Y-N-L-T), mbatilan (neglect/cease, B-T-L, cognate with Hebrew batel), drashia (teachings, D-R-Sh, cognate with Hebrew drash), akbar (overwhelm, K-B-R), aytayukhn (your nuisances, '-Y-T), ridapyukhn (your tortures, R-D-P), rahmay (evening devotionals, R-H-M), mistakran (be held, S-'-K-R), hashabatukhn (your schemes, H-Sh-B, cognate with Hebrew hashav), mitragagan (yearn, R-G-G), awdiya (mortal world, '-W-D), utria (excellencies, '-T-R), aksiyya (hidden/secret, K-S-Y, cognate with Hebrew kasah), ahay (my brothers, '-H), tushbihta (praise, Sh-B-H), abahatay (my ancestors, '-B-H-T, cognate with Hebrew avot), zamarun (music, Z-M-R), sidray (texts/books, S-D-R, cognate with Hebrew seder), akrtiyunnin (I resisted, '-K-R), hawiya (perish, H-W-Y), anashata (home/humanity, '-N-Sh), dmutha (double/likeness, D-M-W-T, cognate with Hebrew d'mut), saliqa (rises, S-L-Q), shikantun (settlement, Sh-K-N, cognate with Hebrew shekhinah), ikbia (pain, K-'-B, cognate with Hebrew ke'ev), mumia (blemishes, M-W-M, cognate with Hebrew mum).

Compiled and formatted for the Good Works Library, 2026.

Source Text: ࡔࡕࡐ ࡁࡕࡊࡔࡈࡀ ࡉࡀࡍࡍࡐ ࡃࡀࡓࡍࡔ

Classical Mandaic source text from Haberl and McGrath, The Mandaean Book of John (De Gruyter, 2020), Chapter 16. Extracted via PyMuPDF from the open-access Internet Archive edition (CC BY-NC-ND 4.0). Presented here for reference, study, and verification alongside the English translation above.

ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡌࡀࡓࡐࡉࡔ ࡔࡅࡌ ࡁࡓ ࡅࡍ
ࡔࡅࡌ ࡁࡅࡊࡔࡈࡀ ࡒࡀࡉࡉࡌ
ࡅࡀࡌࡀࡓ
ࡔࡅࡌ ࡁࡅࡊࡔࡈࡀ ࡒࡀࡉࡉࡌ
ࡅࡕࡓࡉࡎࡀࡓ ࡄࡅࡋࡉࡀ ࡓࡉࡃࡀࡐ ࡅࡀࡌࡓࡉࡀ
ࡔࡅࡁࡀ ࡄࡅࡋࡉࡀ ࡄࡀࡌࡁࡀࡂࡀ
ࡖࡋࡀࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡖࡉࡍࡀࡁࡈࡇ ࡁࡂࡅ ࡀࡓࡒࡀࡍ
ࡅࡋࡄࡉࡋ ࡋࡄࡍࡅࡓࡀ ࡋࡀࡉࡍࡎࡀࡒ
ࡉࡍࡀࡊࡕࡓࡇ ࡁࡂࡅ ࡕࡉࡁࡉࡋ 5
ࡅࡀࡊࡓࡉࡅࡕࡀ ࡖࡉࡍࡉࡍࡔࡉࡇ ࡋࡂࡀࡁࡓࡀ ࡀࡍࡁࡑࡇ
ࡉࡍࡔࡁࡅࡒ ࡏࡋࡇ ࡀࡉࡈࡀ
ࡖࡋࡀࡌࡁࡀࡔࡒࡀࡓࡋࡅࡍ ࡋࡀࡃࡉࡀࡅࡓࡇ
ࡉࡍࡋࡉࡂࡈࡇ ࡁࡓࡀࡆࡀࡉࡀࡍ ࡓࡁࡀ
ࡖࡌࡉࡔࡍࡉࡋࡅࡍ ࡋࡃࡓࡀࡁࡔࡉࡀ ࡔࡀࡉࡍࡀ
ࡉࡍࡔࡉࡁࡉࡇ ࡁࡔࡉࡁࡉࡀ ࡓࡁࡀ
ࡖࡌࡀࡔࡍࡉࡋࡇ ࡋࡌࡀࡓࡇ ࡌࡍ ࡏࡅࡓࡑࡇ ‖
ࡉࡍࡔࡁࡅࡒ ࡏࡋࡇ ࡌࡀࡄࡓࡀ ࡓࡁࡀ
ࡖࡌࡀࡔࡍࡉࡋࡇ ࡋࡁࡅࡕࡇ ࡖࡅࡊࡋ ࡆࡁࡀࡍ
ࡀࡍࡋࡇࡐ ࡌࡍ ࡆࡌࡀࡓࡀࡍ ࡅࡋࡉࡂࡉࡀࡍ
ࡅࡀࡃࡍࡀࡔࡀࡕࡀ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡉࡍࡔࡉࡃࡉࡇ ࡁࡓࡉࡃࡀࡐ ࡓࡁࡀ
ࡖࡌࡀࡔࡍࡉࡋࡅࡍ ࡋࡓࡀࡄࡌࡇ ࡖࡋࡉࡋࡉࡀ
ࡉࡍࡔࡁࡅࡒ ࡏࡋࡇ ࡀࡉࡈࡀ
ࡖࡋࡀࡉࡍࡎࡀࡒ ࡋࡁࡉࡕ ࡓࡅࡓࡁࡉࡀ
ࡉࡍࡀࡊࡕࡓࡇ ࡁࡒࡅࡋࡀࡋࡀࡍ ࡁࡉࡔࡀࡕࡀ
ࡖࡀࡉࡀࡍࡉࡄࡅࡍ ࡄࡍࡅࡓࡀ ࡋࡀࡄࡀࡆࡉࡀࡍ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡔࡉࡁࡉࡀࡄࡉࡀ

ࡅࡁࡕࡀࡒࡋࡀࡕࡅࡊࡍ ࡋࡀࡌࡉࡕࡒࡉࡋࡀࡍ
ࡀࡀࡍ ࡋࡀࡀࡍࡉࡐࡋࡀࡍ ࡁࡓࡀࡆࡀࡉࡅࡊࡍ15
ࡅࡋࡀࡋࡊࡀࡋࡉࡍ ࡅࡍࡓࡀࡉࡅࡊࡍ ࡖࡉࡀࡒࡃࡀ
ࡋࡀࡔࡀࡌࡀࡀࡍ ࡋࡔࡅࡌࡀࡉࡅࡊࡍ
ࡅࡋࡀࡌࡉࡔࡍࡉࡅࡍࡍ ࡋࡀࡃࡉࡀࡅࡓࡀࡉ
ࡋࡀࡌࡉࡕࡀࡊࡕࡀࡓࡀࡍ ࡁࡃࡀࡅࡓࡀࡉࡅࡊࡍ
ࡅࡋࡀࡌࡀࡔࡍࡉࡇࡍ ࡋࡌࡀࡓࡀࡉ ࡌࡍ ࡏࡅࡓࡑࡀࡉ
ࡋࡀࡔࡀࡌࡀࡀࡍ ࡋࡌࡉࡉࡍࡋࡕࡀࡉࡅࡊࡍ ࡖࡏࡅࡋࡀ
ࡅࡋࡀࡌࡁࡀࡈࡉࡋࡀࡍ ࡏࡋ ࡃࡓࡀࡔࡉࡀ ࡔࡀࡉࡍࡀ
ࡋࡀࡀࡊࡁࡀࡓ ࡏࡋࡀࡉ ࡀࡉࡈࡀࡉࡅࡊࡍ ࡅࡓࡉࡃࡀࡐࡉࡅࡊࡍ
ࡅࡋࡀࡌࡁࡀࡈࡉࡋࡀࡍ ࡋࡓࡀࡄࡌࡀࡉ ࡖࡋࡉࡋࡉࡀ
ࡋࡀࡀࡊࡁࡓࡀ ࡏࡋࡀࡉ ࡀࡃࡍࡀࡔࡀࡕࡅࡊࡍ20
ࡅࡋࡀࡌࡁࡀࡈࡉࡋࡀࡍ ࡁࡀࡅࡀࡕࡀ ࡖࡅࡊࡋ ࡆࡁࡀࡍ
ࡅࡋࡀࡌࡉࡎࡕࡀࡀࡊࡓࡀࡍ ࡁࡃࡀࡅࡓࡀࡉࡅࡊࡍ ࡅࡁࡄࡀࡔࡀࡁࡀࡕࡅࡊࡍ
ࡅࡋࡀࡌࡉࡕࡓࡀࡂࡀࡂࡀࡍ ࡏࡋ ࡀࡅࡃࡉࡀ
ࡋࡀࡌࡀࡔࡍࡉࡀࡍ ࡋࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡋࡀࡌࡉࡎࡕࡀࡀࡊࡓࡀࡍ ࡁࡃࡀࡅࡓࡀ ࡖࡎࡉࡈࡉࡀ
ࡋࡀࡌࡉࡔࡍࡉࡅࡍࡍ ࡋࡏࡅࡕࡓࡉࡀ ‖ ࡀࡊࡎࡉࡉࡀ ࡀࡄࡀࡉ
ࡅࡋࡀࡀࡊࡁࡀࡓ ࡀࡉࡈࡀࡉࡅࡊࡍ ࡏࡋࡀࡉ
ࡅࡋࡀࡌࡉࡔࡍࡉࡇࡍ ࡋࡕࡅࡔࡁࡉࡄࡕࡀ ࡖࡀࡁࡀࡄࡀࡕࡀࡉ
ࡅࡋࡀࡌࡉࡕࡓࡀࡂࡀࡂࡀࡍ ࡋࡆࡌࡀࡓࡅࡍ ࡁࡀࡈࡋࡀ
ࡅࡋࡀࡌࡉࡔࡍࡉࡅࡍࡍ ࡋࡎࡉࡃࡓࡀࡉ ࡀࡊࡎࡉࡉࡀ25
ࡅࡀࡀࡊࡓࡕࡉࡅࡍࡍ ࡋࡀࡃࡍࡀࡔࡀࡕࡅࡊࡍ
ࡅࡋࡀࡌࡉࡔࡍࡉࡀࡍ ࡋࡄࡀࡉࡍࡀ ࡁࡀࡅࡀࡕࡀࡉ
ࡋࡀࡄࡀࡅࡉࡀ ࡔࡅࡌࡀࡉ ࡌࡍ ࡀࡅࡃࡉࡀ
ࡏࡋࡀࡉ ࡖࡌࡉࡔࡍࡉࡇࡍ ࡋࡌࡀࡓࡀࡉ
ࡅࡌࡉࡕࡓࡀࡂࡀࡂ ࡁࡃࡀࡅࡓࡀ ࡖࡀࡅࡃࡉࡀ
ࡌࡀࡍ ࡖࡌࡉࡉࡍࡔࡉࡇ ࡁࡉࡕ ࡀࡀࡍࡔࡀࡕࡀ
ࡅࡕࡅࡔࡁࡉࡄࡕࡀ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡌࡀࡍ ࡖࡌࡉࡉࡍࡔࡉࡇ ࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ
ࡁࡆࡉࡀࡐ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡅࡓࡀࡄࡌࡉࡀ ࡖࡀࡌࡀࡓ ࡅࡔࡅࡌࡀ30
ࡅࡕࡅࡔࡁࡉࡄࡕࡀ ࡖࡀࡁࡀࡄࡀࡕࡇ
ࡌࡀࡍ ࡖࡌࡉࡉࡍࡔࡉࡇ ࡁࡅࡕࡀ
ࡖࡅࡊࡋࡇ ࡉࡊࡁࡉࡀ ࡅࡌࡅࡌࡉࡀ ࡌࡋࡀ
ࡅࡃࡀࡉࡀࡓ ࡁࡏࡈࡑࡅࡍ ࡀࡐࡂࡓࡉࡀ
ࡎࡀࡋࡒࡀ ࡃࡌࡅࡕࡀࡉ ࡋࡔࡉࡊࡀࡍࡕࡅࡍ
ࡗ ࡁࡀࡉࡉࡋࡉࡀ ࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡁࡀࡉࡕࡇ ࡅࡊࡋࡇ ࡄࡀࡁࡀࡓࡀ
ࡀࡐࡂࡓࡀ ࡉࡍࡋࡊࡇ ࡋࡌࡀࡓࡇ
ࡀࡀࡍ ࡎࡀࡋࡉࡒࡀࡍ ࡋࡁࡉࡕ ࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡉࡍࡄࡁࡀࡈ ࡁࡓࡉࡔࡀࡉࡄࡅࡍ ࡖࡀࡁࡃࡇ35
ࡅࡋࡀࡌࡉࡔࡍࡉࡅࡍࡍ ࡋࡀࡃࡉࡀࡓࡀࡉ
ࡅࡃࡀࡉࡀࡓࡀࡍ ‖ ࡁࡓࡉࡔ ࡉࡊࡌࡇࡑ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Source text from: Haberl, Charles G. and James F. McGrath, eds. The Mandaean Book of John: Critical Edition, Translation, and Commentary. Berlin/Boston: De Gruyter, 2020. Chapter 16 begins on printed page 46 (after the Chapter 15 section divider) and ends on printed page 48 (before the Chapter 17 section divider). Mandaic text on pp. 46, 48 (even pages); English reference translation on pp. 47, 49 (odd pages). Mandaic text extracted from the open-access PDF on Internet Archive using PyMuPDF. The Mandaic text is in Unicode (Mandaic block U+0840-U+085F). Editorial line numbers and column break markers from the printed edition have been removed; verse numbers from the margin are preserved.

The Mandaean Book of John (Drasha d-Yahia) is one of the central scriptures of the Mandaean religion, a living Gnostic tradition with approximately 100,000 followers in Iraq, Iran, and the diaspora. The text contains liturgical poetry, cosmological narrative, and the teachings of John the Baptist (Yahia in Mandaic). Chapter 16 is the third chapter of the Truth's Shem cycle (Chapters 14-17).

Chapter 17 — The Strange Man

Chapter 17 of the Mandaean Book of John, the fourth and final chapter of the Truth's Shem cycle (Chapters 14-17). In this chapter, Shem declares his otherworldly identity — his roots are not from this world, his double is not of the mortals. The Seven rise and challenge him: "Strange man, who has no master or mistress! What are you doing here alone?" They threaten sickness, imprisonment, snares. They capture him, chain him in their fortress. Shem weeps: "Life does not exist in light's place. My baptisms are all in vain." Then the messenger — his creator, the savior whom Life had sent — breaks open the prisons and comes to his side "in the blink of an eye." The chosen ones reassure him: "He whose name is written in the Great Life's house shall not be trapped in the sinners' abode." The cycle concludes: the Seven are worthless, and Shem will rise to the light.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Haberl and McGrath's critical edition (Brill, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Haberl and McGrath was consulted as a reference; all departures from the reference are documented below.

Truth's Shem stands teaching,
and instructs Shem, son of Noah.
Shem in Truth stands and says:

"I am not a son of the house,
and my double is not of the mortals.
My roots are not from this world,
and the wicked in my midst cannot harm me."

Again the Seven rise, and say to him:

"Strange man,
who has no master or mistress!
What are you doing here alone,
in the place where the wicked abound?

If they unleash a great sickness upon you,
who will be your healer?
If the wicked confine you within their fortress,
who will be your savior?
If they cast snares along your road,
who will be your redeemer?
Who will be your redeemer,
and who will be your helper?

The house whose lord has abandoned it,
and whose architect has risen from it.
Life has reckoned it among its numbers,
and all have risen to light's place.

Now you have fallen into the grip
from which you will never fall again.
You have been chained in our fortress,
from which you will never be released.
You have been held in our grasp,
and blocked by our work in our fortress,
where neither will your helper reach you,
nor will the man, your creator, inquire after you."

When Shem, son of Noah, heard this,
his tears came and would not cease, and he says:

"Life does not exist in light's place,
nor is Manda d-Hiia there.
Shilmai and Nidbai have risen,
and Habshaba has gone up on high.
The Daybreak has left me behind,
and the excellencies who brought me here.

My baptisms are all in vain,
and my signs go unmentioned in my father's house.
My lessons and books are forgotten,
and my devotionals are useless.
The secret watchers have abandoned me,
and those who brought me here have left me behind."

When Shem, son of Noah, had spoken,
the messenger, his creator, set forth and came.
The great creator went —
the savior whom Life had sent.
He broke open their prisons,
and made an opening in their fortress.
He said to him:

"Why do you weep, Shem, son of Noah?
In the blink of an eye I am here!
What have the wicked done to you,
and how have the sinners harmed you,
whom all excellencies love,
for whom the realm of light is a helper?"

The chosen ones summon
and instruct the man Shem, saying:

"What have the wicked done to you,
that your heart became divided,
and you said, 'There is no Life,
nor is Manda d-Hiia in light's place.
The lord has abandoned the house,
and its architect has risen from it.
Shilmai and Nidbai have risen,
and Habshaba has gone up on high.

My baptisms are forgotten,
and my signs go unmentioned in my father's house.
My lessons and books are forgotten,
and my prayers for each time are held back.
My prostrations are in vain,
and my devotionals are useless.
Life has reckoned me among its numbers,
and completed its measures for all time.'

Shem, who told you that you are captive here,
and the wicked bind you in their fortress?
He whose name is written in the Great Life's house
shall not be trapped in the sinners' abode!
Everyone who seeks his helper
shall not be caught in the clutches of wicked mortals.
He will not go down to the prisons of the wicked —
the blazing fire will not consume him.

Remember us and summon us,
so that we may seek you,
come to your side,
and set you in your settlement."

The Seven who torment you are worthless,
but you will rise to the light.

And Life triumphs!

Colophon

Good Works Translation from Classical Mandaic. Translated by the Good Works Library (Sagara, translator session 80), April 2026.

Source: Haberl, Charles G. and James F. McGrath, eds. The Mandaean Book of John: Critical Edition, Translation, and Commentary. Berlin/Boston: De Gruyter, 2020. Mandaic text extracted from the open-access PDF (Internet Archive, CC BY-NC-ND 4.0) using PyMuPDF. Chapter 17 occupies printed pages 48-53 (PDF indices 57-62), beginning after the section divider on page 48 (end of Chapter 16) and ending before the section divider on page 52 (start of Chapter 18).

"roots" not "tribe" (v. 3): Mandaic sharshay (Sh-R-Sh, cognate with Hebrew shoresh "root") literally means "my roots." The reference renders as "My tribe." "Roots" preserves the botanical and genealogical metaphor in the original.
"Again the Seven rise" (v. 4): Mandaic hadar qaymun shibiahia uses the intransitive Q-Y-M ("to rise/stand"), not a causative form. The Seven rise up to confront Shem — they do not raise him. The reference renders as "The Seven raise me up again" (transitive), which reverses the agent-patient relationship.
"In the blink of an eye I am here!" (v. 28): Mandaic mirapas zahp d-aiyan (R-P-S "to blink" + Z-H-P "to flash" + ʿayin "eye") = "in the flash-blink of an eye." My rendering captures the immediacy of the rescue. The reference uses "Like the twinkling of an eye I have come here!"
"prisons" not "penitentiaries" (vv. 27, 44): Mandaic mataratun (from Ṭ-R "to guard/watch") means "guard-places" or "prisons." "Penitentiaries" is overly modern for an ancient Mandaic term.
"would not cease" (v. 19): Mandaic la-shalman (Sh-L-M with negative = "would not come to completion/cessation"). The reference uses "did not stop." "Would not cease" better captures the ongoing quality of the weeping.
"Shilmai and Nidbai" (vv. 20, 35): Direct transliteration from the Mandaic consonantal text (Sh-L-M-Y and N-D-B-Y). The reference vocalizes as "Shelmey and Nedbey." These are Mandaean light-world guardians of the sacred water; faithful transliteration from the Mandaic consonants serves the original better.
"Habshaba" (vv. 20, 35): The Mandaic name of a light-world divine entity. The reference translates as "Sunday" (the word literally means "the first day" in Aramaic). In the Mandaean cosmological context, Habshaba is a celestial being who has ascended — not a weekday. Preserving the Mandaic name maintains the cosmological specificity.

Reference consulted for: compound verbal forms in the Seven's speech (vv. 5-18), the structure of the lament-and-echo pattern (vv. 19-39), proper nouns in the light-world hierarchy (Manda d-Hiia, the Daybreak), and the semantic range of ardikleh ("architect," from Greek architekton). The English word choices throughout are independently derived from Mandaic roots using Semitic cognate methodology established in Chapters 1-16.

Literary note: Chapter 17 completes the Truth's Shem cycle (Chapters 14-17). The cycle's arc traces Shem's education in the light-world, the threats of the Seven, Shem's defiance, his capture and despair, and ultimately his rescue by the messenger of Life. The lament-and-echo structure of Chapter 17 (vv. 19-39) is a liturgical form: the chosen ones repeat Shem's despairing words back to him, then reverse each claim. Where Shem said "all in vain," the echo says "forgotten" — a gentler, less absolute word. The shift from despair to hope is encoded in the variation between the two speeches.

Vocabulary independently parsed from Semitic cognates (new or confirmed in this chapter):
sharsha (root/tribe, Sh-R-Sh, cognate with Hebrew shoresh), nukraya (strange/foreign, N-K-R, cognate with Hebrew nokher), asia (healer, '-S-Y, cognate with Aramaic asyya), mahra (sickness/affliction, M-H-R), sharia (savior/deliverer, Sh-R-Y), aqar (fortress, ʿ-Q-R), yiprqa (redeemer, P-R-Q, cognate with Hebrew paraq), qulalia (snares, Q-L-L), ardikleh (architect, from Greek architekton), husbanin (reckonings/numbers, H-Sh-B, cognate with Hebrew hashav), aharzaqt (you have been chained, H-R-Z-Q), mataratun (prisons/guard-places, from Ṭ-R "to guard"), shalman (cease/complete, Sh-L-M, cognate with Hebrew shalem), Shilmai (light-world guardian, Sh-L-M-Y), Nidbai (light-world guardian, N-D-B-Y), Habshaba (celestial entity/"Sunday," H-B-Sh-B), masbutiata (baptisms, S-B-ʿ), mabsutyata (signs/writings), natria (watchers/guardians, N-Ṭ-R, cognate with Hebrew noṣer), apruqna (savior/redeemer, P-R-Q), mirapas (blink/twinkling, R-P-S), ligitun (clutches/grasp, L-G-Ṭ).

Compiled and formatted for the Good Works Library, 2026.

Source Text: ࡔࡕࡌ ࡁࡕࡊࡔࡈࡀ ࡒࡀࡉࡉࡌ ࡃࡀࡓࡉࡔ

Classical Mandaic source text from Haberl and McGrath, The Mandaean Book of John (De Gruyter, 2020), Chapter 17. Extracted via PyMuPDF from the open-access Internet Archive edition (CC BY-NC-ND 4.0). Presented here for reference, study, and verification alongside the English translation above.

ࡌࡀࡍ ࡄࡀࡅࡉࡋࡀࡊ ࡉࡐࡓࡒࡀ
ࡏࡅ ࡓࡀࡌࡉࡋࡀࡊ ࡒࡅࡋࡀࡋࡉࡀ ࡁࡏࡅࡄࡓࡀࡊ 10
ࡅࡌࡀࡍ ࡄࡀࡅࡉࡋࡀࡊ ࡀࡃࡉࡀࡅࡓࡀ
ࡌࡀࡍ ࡉࡐࡓࡒࡀ ࡄࡀࡅࡉࡋࡀࡊ
ࡅࡀࡓࡃࡉࡋࡊࡇ ࡌࡉࡇࡍ ࡎࡋࡉࡒ
ࡁࡀࡉࡕࡀ ࡔࡉࡁࡒࡇ ࡌࡀࡓࡇ
ࡅࡅࡊࡋࡄࡍ ‖ ࡎࡋࡉࡒࡉࡅࡍ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡄࡉࡉࡀ ࡄࡉࡔࡁࡅࡉࡀ ࡋࡄࡅࡔࡁࡀࡅࡍࡍ
[64]
ࡖࡋࡀࡀࡍࡋࡐࡉࡕ
ࡄࡀࡔࡕࡀ ࡍࡀࡐࡋࡕ ࡁࡏࡃࡀࡉࡀࡍ
ࡖࡋࡀࡌࡉࡔࡕࡉࡓࡉࡉࡕ
ࡏࡄࡀࡓࡆࡀࡒࡕ ࡁࡀࡒࡓࡀࡍ15
ࡅࡁࡏࡅࡁࡀࡃࡀࡍ ࡏࡎࡕࡀࡀࡊࡓࡕ ࡁࡀࡒࡓࡀࡍ
ࡋࡂࡉࡈࡉࡕ ࡁࡋࡉࡂࡉࡈࡕࡀࡍ ࡃࡉࡋࡀࡍ
ࡅࡋࡀࡌࡔࡀࡉࡉࡋࡁࡀࡊ ࡂࡀࡁࡓࡀ ࡀࡍࡁࡑࡀࡊ
ࡖࡋࡀࡌࡀࡈࡉࡋࡀࡊ ࡀࡃࡉࡀࡅࡓࡀࡊ
ࡀࡕࡉࡀࡍ ࡃࡉࡌࡇ ࡅࡋࡀࡔࡀࡋࡌࡀࡍ ࡅࡀࡌࡀࡓ
ࡗ ࡄࡀࡆࡉࡍ ࡔࡅࡌࡀ ࡔࡅࡌ ࡁࡓ ࡅࡍ
ࡁࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡖࡋࡉࡀࡊ ࡄࡉࡉࡀ ࡅࡋࡀࡉࡉࡕࡇ ࡋࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡋࡏࡌࡓࡅࡌ ࡎࡋࡉࡒ
ࡎࡋࡉࡒࡉࡅࡍ ࡔࡉࡋࡌࡀࡉ ࡅࡉࡍࡃࡁࡀࡉ ࡅࡄࡀࡁࡔࡀࡁࡀ20
ࡅࡏࡉࡍࡔࡉࡅࡍ ࡏࡅࡕࡓࡉࡀ ࡖࡀࡕࡉࡅࡍ ࡋࡉࡀࡊ
ࡔࡀࡌࡓࡅࡍ ࡀࡍࡉࡐࡀ ࡉࡅࡌࡀ
ࡅࡓࡅࡔࡅࡌࡀࡉ ࡋࡀࡌࡀࡃࡉࡊࡓࡉࡋࡉࡀ ࡁࡉࡕ ࡀࡁ
ࡀࡅࡃࡉࡀࡍ ࡌࡀࡁࡑࡅࡕࡉࡀࡕࡀࡉ
ࡅࡁࡈࡉࡋࡉࡅࡍ ࡓࡀࡄࡌࡀࡉ ࡖࡋࡉࡋࡉࡀ
ࡏࡉࡍࡔࡉࡅࡍ ࡀࡃࡓࡀࡔࡉࡀ ࡅࡎࡉࡃࡓࡀࡉ
ࡅࡔࡀࡌࡓࡅࡍ ࡂࡅࡁࡓࡉࡀ ࡖࡀࡕࡉࡅࡍ ‖
ࡔࡉࡁࡒࡅࡍ ࡀࡍࡈࡓࡉࡀ ࡀࡊࡎࡉࡉࡀ
ࡓࡐࡀ ࡅࡌࡀࡈࡉࡀ ࡔࡋࡉࡄࡀ ࡀࡍࡁࡑࡀ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡔࡅࡌ ࡁࡓ ࡅࡍ
[65]
25
ࡀࡐࡓࡅࡀࡒࡍࡀ ࡖࡄࡉࡉࡀ ࡔࡀࡃࡓࡅࡉࡀ
ࡀࡎࡂࡉࡀ ࡀࡍࡁࡑࡀ ࡓࡁࡀ
ࡅࡓࡐࡀࡈ ࡁࡀࡒࡓࡅࡍ ࡅࡐࡓࡅࡈࡕࡀ
ࡕࡉࡁࡓࡇ ࡋࡌࡀࡈࡀࡓࡀࡕࡅࡍ
ࡀࡌࡀࡓࡋࡇ
ࡗ ࡌࡉࡓࡀࡐࡎ ࡆࡀࡇࡐ ࡖࡀࡉࡀࡍ ࡄࡀࡀࡊ ࡀࡀࡍ ࡀࡕࡉࡕ
ࡌࡀࡄࡅ ࡁࡀࡉࡊࡕ ࡔࡅࡌ ࡁࡓ ࡅࡍ
ࡅࡌࡀࡄࡅ ࡀࡎࡉࡊࡋࡅࡁࡀࡊ ࡄࡀࡈࡉࡀ
ࡌࡀࡄࡅ ࡀࡁࡀࡃࡅࡁࡀࡊ ࡁࡉࡔࡉࡀ30
ࡖࡀࡓࡒࡀ ࡖࡄࡍࡅࡓࡀ ࡄࡀࡅࡉࡋࡀࡊ
ࡖࡓࡉࡄࡌࡅࡊ ࡅࡊࡋࡄࡅࡍ ࡏࡅࡕࡓࡉࡀ
ࡋࡔࡅࡌ ࡂࡀࡁࡓࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡀࡃࡉࡀࡅࡓࡀ ࡒࡓࡉࡀ ࡅࡌࡀࡓࡐࡉࡔ ࡁࡄࡉࡓࡉࡀ
ࡖࡋࡉࡁࡀࡊ ࡁࡋࡐࡅࡂࡕࡀ ࡒࡀࡌ
ࡌࡀࡄࡅ ࡀࡁࡀࡃࡅࡁࡀࡊ ࡁࡉࡔࡉࡀ
ࡅࡋࡀࡉࡕࡇ ࡋࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡁࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡖࡀࡌࡓࡉࡕ ࡖࡋࡉࡀࡊ ࡄࡉࡉࡀ
ࡅࡀࡓࡃࡉࡋࡊࡇ ࡌࡉࡇࡍ ࡎࡋࡉࡒ
ࡁࡀࡉࡕࡀ ࡔࡉࡁࡒࡇ ࡌࡀࡓࡇ35
ࡅࡄࡀࡁࡔࡀࡁࡀ ࡋࡏࡌࡓࡅࡌ ࡎࡋࡉࡒ
ࡀࡆࡀࡋࡉࡅࡍ ࡔࡉࡋࡌࡀࡉ ࡅࡉࡍࡃࡁࡀࡉ
ࡅࡓࡅࡔࡅࡌࡀࡉ ࡋࡀࡌࡀࡃࡀࡊࡓࡋࡉࡀ ࡁࡉࡕ ࡀࡁ
ࡏࡉࡍࡔࡉࡅࡍ ࡌࡀࡁࡑࡅࡕࡀࡉ
ࡅࡏࡎࡕࡀࡀࡊࡓࡉࡀࡍ ࡁࡀࡅࡀࡕࡀࡉ ࡖࡅࡊࡋ ࡆࡁࡀࡍ
ࡏࡉࡍࡔࡉࡅࡍ ࡃࡓࡀࡔࡀࡉ ࡅࡎࡉࡃࡓࡀࡉ
ࡅࡁࡈࡉࡋࡉࡅࡍ ࡓࡀࡄࡌࡀࡉ ࡖࡋࡉࡋࡉࡀ
ࡁࡉࡈࡋࡀࡕ ࡎࡉࡂࡅࡃࡕࡀࡉ ‖
[66]
ࡅࡉࡊࡋࡀࡉࡅࡍ ࡖࡅࡊࡋ ࡆࡁࡀࡍ ࡔࡋࡅࡌ
ࡄࡉࡉࡀ ࡄࡉࡔࡁࡅࡉࡀ ࡋࡄࡅࡔࡁࡀࡅࡍࡍ40
ࡅࡀࡎࡓࡉࡋࡀࡊ ࡁࡉࡔࡉࡀ ࡁࡂࡅ ࡀࡒࡓࡅࡍ
ࡔࡅࡌ ࡌࡀࡍ ࡀࡌࡀࡓࡋࡀࡊ ࡖࡀࡀࡍࡕ ࡄࡀࡀࡊ ࡌࡉࡕࡉࡀࡁࡈࡉࡕ
ࡋࡀࡌࡉࡕࡄࡀࡓࡆࡀࡒ ࡁࡃࡅࡓ ࡄࡀࡈࡉࡀ
ࡂࡀࡁࡓࡀ ࡖࡃࡊࡉࡁ ࡔࡅࡌࡇ ࡁࡉࡕ ࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡖࡋࡀࡌࡉࡕࡋࡂࡉࡈ ࡁࡋࡉࡂࡉࡈࡕࡅࡍ ࡖࡁࡉࡔࡉࡀ ࡖࡀࡅࡃࡉࡀ
ࡅࡊࡋ ࡌࡀࡍ ࡖࡌࡁࡀࡔࡒࡉࡓࡉࡋࡇ ࡀࡃࡉࡀࡅࡓࡇ
ࡋࡀࡋࡊࡀࡋࡇ ࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ
ࡋࡀࡀࡍࡉࡐࡋ ࡁࡌࡀࡈࡀࡓࡀࡕࡅࡍ ࡖࡁࡉࡔࡉࡀ
ࡅࡀࡕࡉࡕ ࡋࡅࡀࡕࡀࡍ ࡅࡌࡉࡎࡕࡉࡌࡉࡊࡕ ࡁࡔࡉࡊࡕࡍࡀࡊ
ࡃࡀࡓࡊࡀࡕࡋࡀࡍ ࡒࡀࡓࡉࡀࡕࡋࡀࡍ ࡖࡁࡀࡉࡀࡍࡋࡀࡊ45
ࡅࡀࡀࡍࡕ ࡋࡄࡍࡅࡓࡀ ࡎࡀࡋࡒࡉࡕ
ࡔࡅࡁࡀ ࡖࡓࡉࡃࡅࡐࡊ ࡁࡀࡈࡋࡉࡀ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Source text from: Haberl, Charles G. and James F. McGrath, eds. The Mandaean Book of John: Critical Edition, Translation, and Commentary. Berlin/Boston: De Gruyter, 2020. Chapter 17 begins on printed page 48 (after the Chapter 16 section divider) and ends on printed page 52 (before the Chapter 18 section divider). Mandaic text on pp. 48, 50, 52 (even pages); English reference translation on pp. 49, 51, 53 (odd pages). Mandaic text extracted from the open-access PDF on Internet Archive using PyMuPDF. The Mandaic text is in Unicode (Mandaic block U+0840-U+085F). Editorial line numbers and column break markers from the printed edition have been retained; verse numbers from the margin are preserved.

The Mandaean Book of John (Drasha d-Yahia) is one of the central scriptures of the Mandaean religion, a living Gnostic tradition with approximately 100,000 followers in Iraq, Iran, and the diaspora. The text contains liturgical poetry, cosmological narrative, and the teachings of John the Baptist (Yahia in Mandaic). Chapter 17 is the fourth and final chapter of the Truth's Shem cycle (Chapters 14-17), completing the arc of Shem's education, defiance, capture, and rescue.

Chapter 18 — A Child Was Transplanted from on High

Chapter 18 of the Mandaean Book of John, the first and longest chapter of the John-Johannes section (Chapters 18-33) — the heart of the entire book. This chapter narrates the birth of Johannes (Yuhana, John the Baptist) from the Mandaean perspective. A priest in Jerusalem sees apocalyptic visions: a star over Enishbai, fire over Zechariah, three lamps, the sun at night. The priests cannot interpret. The earth itself speaks, directing them to Lilioch, the dream-reader. Lilioch opens the Book of Dreams and pronounces woe: Johannes is born. The letter returns to Jerusalem. Zechariah — an old man who has not seen his wife in twenty-two years — rages, strikes a fellow priest, accuses his mother of adultery, and demands to know how Enishbai can be with child. The priests recite his genealogy: from Moses to Abraham, from Israel to Judah, from the builders of the Temple dome to the man who wrote the Torah. Every ancestor had children only in old age. The three lamps pursue Zechariah. He yields. The child was transplanted from the Jordan's reservoir and placed in Enishbai's womb. One hundred and fifty verses of narrative drama — the longest chapter translated in the Book of John project.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Haberl and McGrath's critical edition (Brill, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Haberl and McGrath was consulted as a reference; all departures from the reference are documented in the colophon.

In the name of the Great Life,
may the sublime light be magnified!

A child was transplanted from on high,
a secret was revealed in Jerusalem.
The priests saw dreams.
An utter silence fell upon the Ulai,
an utter silence fell upon Jerusalem.

He went early to the Temple,
opened his mouth for evil,
and his lying lips.
He opened his mouth for evil,
speaking to all the priests:

"I saw in my night visions,
in my vision when I lay down—
I did not sleep, nor rest, nor lie down,
and sleep did not overtake me in the night.
I did not sleep and I did not rest—

that a star came upon Enishbai,
a fire rose, burning,
over elder father Zechariah.
Three lamps appeared,
the sun set and the lamps shone forth.
A fire hung about the Temple,
and smoke wreathed the sanctuary.
A sound rumbled on the chariot,
and the earth shook from its place.
A shooting star burst over Judaea,
a shooting star burst over Jerusalem.
The sun appeared at night,
and the moon shone forth during the day."

When the priests heard,
they cast dust upon their heads.
The priest Jacob cries,
and Benjamin's tears flow.
Shiley and Shalbey
cast dust upon their heads.

Eleazar opened his mouth,
speaking to all the priests:
"Who holds the Book of Dreams,
and upon whom is the Book of Visions bestowed?
Who holds the Book of Dreams,
who can interpret the dreams you have seen?"

Eleazar opened his mouth,
speaking to all the priests:
"Jacob interprets dreams,
yet he does not understand them.
Benjamin interprets dreams,
but he is not a man who will guard your secrets.
Tabiomin will not reveal to us
what the dreams you have seen will say."

All at once the earth stirred,
and was revealed among the heavenly spheres.
The earth opened its mouth,
and spoke to Eleazar, saying:
"Go to the place of Lilioch,
who will interpret the dreams you have seen."
Eleazar opened his mouth,
speaking to all the priests:
"Who will go to Lilioch,
to interpret the dreams you have seen?"

They wrote a letter
and gave it into Tabiomin's hands.
Tabiomin took the letter
and went straight to Lilioch.
Lilioch sleeps upon his bed,
having not yet broken his sleep.
There was groaning in his heart,
and it broke his heart from its rest.
Tabiomin went over to Lilioch's side.
Tabiomin drew near and went up to Lilioch.

Rousing him from sleep, Tabiomin told him
the dreams the priests had seen.
"An utter silence fell upon Jerusalem,
an utter silence fell upon the Ulai.
He went early to the Temple,
opened his mouth for evil,
and his lying lips.
He opened his mouth,
speaking to all the priests:

'I saw in my night visions,
in my vision when I lay down—
I did not sleep, nor rest, nor lie down,
and sleep did not overtake me in the night.
I did not sleep and I did not rest—
I saw a star come upon Enishbai,
a fire rose, burning,
over elder father Zechariah.
Three lamps appeared,
the sun set and the lamps shone forth.
A fire hung about the Temple,
and smoke wreathed the sanctuary.
A sound rumbled on the chariot,
so that the earth shook from its place.
A shooting star burst over Judaea,
a shooting star burst over Jerusalem.
The sun appeared at night,
and the moon shone forth during the day.'"

When Lilioch heard so,
he cast dust upon his bare head.
Lilioch stood up from his bed
and brought forth the Book of Dreams.
He opens and reads it,
seeing what is written within.
He opens and reads it,
and interprets them in his heart but does not speak aloud.
He writes them in a letter,
and sets them down upon a scroll, saying to them:

"Woe to you, all you priests—
Enishbai is giving birth to a child!
Woe to you, rabbis—
a child is being born in Jerusalem!
Woe to you, primary teachers—
Enishbai is giving birth to a child!
Woe to you, Mistress Torah—
Johannes is born in Jerusalem!
Johannes will take the Jordan,
and be called a prophet in Jerusalem."

Lilioch writes them in a letter, and says to them:

"The star that came and rose over Enishbai—
the child was transplanted from the upper heights,
and he came and was given to Enishbai.
The fire that burns upon elder father Zechariah—
Johannes is born in Jerusalem."

Tabiomin took the letter
and set off swiftly for Jerusalem.
He went and found all the priests
sitting in mourning.
He took the letter
and placed it in Eleazar's hand.

He opens and reads it,
seeing the strange words within it.
He opens and reads it,
seeing what is written inside it.
He reads it in his heart,
but does not explain it to them.
Eleazar picked it up, and in the hand of
elder father Zechariah he placed it.

He opens and reads it,
seeing what is written inside it.
He reads it in his heart,
but gives no response.
He picks up the letter
and tosses it into Eleazar's hand.

Eleazar opened his mouth,
saying to elder father Zechariah:
"Elder father, leave Judaea,
lest you stir trouble in Jerusalem."

The elder father raised his right hand
and struck Eleazar upon his head.
He said to him:

"Eleazar of the Great House,
head of all the priests!
If you truly knew your mother,
you would not dare enter our synagogue.
If you truly knew your mother,
you would not read the Torah—

because your mother
was an adulteress.
She was an adulteress
who did not keep herself pure for her father-in-law's house.
Since your father did not have
the zuzim hidden away
to write her bill of divorce,
he should have left her at once, without question.

Will there ever be a day when I come
and do not see Moses, son of Amram?
Will there ever be a day when I come
and do not pray in your congregation,
that you were never set nor established,
and you would tell me some word you have never heard?

Who among the dead has ever lived again,
that Enishbai should bear a child?
Who among the blind has had his sight restored,
and who among the crippled has grown legs,
and who among the deaf has learned to write,
that Enishbai should bear a child?

It has been a full twenty-two years
since I last saw my wife.
Nevertheless, neither I nor any of you
have made Enishbai with child!"

All the priests began to speak
to elder father Zechariah in secret, saying to him:

"Sit still and be calm, elder father,
and may the peace of the good be upon you.

Elder father, if there are no dreams in Judaea,
and no visions in Jerusalem,
then all that Moses said is a lie—
but your word and ours stand fast.
These are the dreams that we saw:
Johannes will take the waters of the Jordan
and be called a prophet in Jerusalem."

The elder father left their presence,
and Eleazar came out after him.
Three lamps appeared,
going away from him.
They ran and seized him by the garment,
and said to the elder father:
"Elder father, what is that before you,
and what is behind you?"

He said to them:

"Eleazar of the Great House,
head of all the priests—
I do not know whom the lamps
that go before me guard.
I do not know whose is the fire
that came behind me.
Neither I nor any of you
have made Enishbai with child!"

All the priests began to speak
to elder father Zechariah, and said to him:

"Elder father Zechariah,
be still and calm and certain
that the child from the upper heights
was transplanted and given to you in your old age.
Johannes is born, will take the Jordan,
and be called a prophet in Jerusalem.
We shall be baptized according to his rite,
and we shall be marked with his pure sign.
We shall take the morsel,
drink the spring-water,
and rise with it to the place of light."

All the priests began to speak
to elder father Zechariah:

"Elder father, let us speak to you of your house
and your ancestors, from whom you came.

Moses, son of Amram—
from your clan he came.
Shiley and Shelbey—
from your clan they came.
Abraham and Israel—
from your clan they came.
Ebney and Benjamin—
from your clan they came.

Rishey and Rath—
from your clan they came.
Rishey and Bazrey—
from your clan they came.
Zackey and Zackuney—
from your clan they came.
Ramesh and Mahramir—
from your clan they came.
Rabin and Judah—
from your clan they came.

The Great Ezra and Razey—
from your clan they came.
The ones who built the dome of the priests,
and who shaped the images and idols within it—
they too from your clan they came.
Hanney and Hananiah—
from your clan they came.

Sab is from your clan.
The man who wrote the Torah,
whose name is the Great Peacock—
from your clan he came.
Ramah and Ishmael—
from your clan they came.
Rab Hanney and Hananiah—
from your clan they came.
Benerisa and Ishmael—
from your clan they came.
Tabiomin and the teachers—
from your clan they came.

These are your ancestors, elder father—
blessed are the rulers who came before you.
None of them took wives
or had children save in their old age.
Every one who had sons—
they became prophets in Jerusalem.

If a prophet is coming from you,
then take this as your own clan,
since Johannes is destined to come into being
and be called a prophet in Jerusalem."

Eleazar opened his mouth
and spoke to the elder father:

"Elder father, if Johannes comes into being
and takes the waters of the Jordan,
I will be his humble servant,
baptized with his rite,
and marked with his pure sign.
We shall take the morsel,
drink the spring-water,
and rise with it to the place of light."

The elder father opened his mouth
and said to all the priests:

"If the child comes from the upper heights,
then what will you do in Jerusalem?
They brought him from the Jordan's reservoir
and placed him in Enishbai's womb."

And Life triumphs,
and the man who went here triumphs!

Colophon

Translated from Classical Mandaic by the Good Works Library, April 2026. This is a Good Works Translation — the English is independently derived from the Mandaic source text, not paraphrased from an existing English version. The English reference translation of Charles G. Haberl and James F. McGrath (The Mandaean Book of John, De Gruyter, 2020) was consulted for verification and to resolve ambiguities in compound verbal forms and proper nouns. All departures from the reference translation are documented below.

This is the first chapter of the John-Johannes section (Chapters 18-33) — the narrative heart of the Book of John. Chapter 18 is the longest chapter translated in the project thus far (150 verses). It narrates the birth of Johannes (Yuhana, John the Baptist) from the Mandaean perspective: a retelling of the Lucan nativity in which the Mandaean priesthood, not the angelic hosts, receives the announcement; and in which Zechariah is not struck dumb by an angel but rages against his fellow priests, striking Eleazar and accusing his mother of adultery. The Mandaean narrative transforms the passive, pious Zechariah of Luke 1 into a fierce patriarch who must be persuaded by his own genealogy that prophets come from old men.

Departures from the reference translation (eight total):

"Ulai" for "Eulaeus" (vv. 4, 37): The Mandaic text uses the native Semitic river name (consonants '-W-L-Y), cognate with the Hebrew Ulai of Daniel 8:2 and 8:16. "Eulaeus" is the Hellenized form. The Mandaic original preserves the older Semitic name, and this translation follows it. The Ulai is the ancient name for the Karkheh river in the Mandaean heartland of Khuzestan.
"Enishbai" for "Elizabeth" (throughout): The Mandaic consonantal text reads '-N-Sh-B-Y. "Elizabeth" is the Hebrew/Greek form familiar from Luke 1. Previous chapters in this project have consistently used the Mandaic form, and this translation maintains that convention. The name likely derives from a different Semitic root than Hebrew Elisheva.
"the Temple" and "the sanctuary" for "synagogue" (vv. 5, 12-13, 46-47): The Mandaic uses beit maqadshia ("house of the holy ones"), which denotes the central sanctuary — the Temple — not a local assembly house. Where the Mandaic uses beit kinshtana ("house of the assembly," vv. 80-81), this translation uses "synagogue." The reference occasionally conflates these two distinct Mandaic terms.
"the earth stirred" for "the earth murmurs" (v. 27): The Mandaic verbal root (R-Gh-Sh or similar) suggests physical agitation — the earth moves, not merely makes sound. In context, the earth then "opens its mouth" and speaks directly to Eleazar. "Stirred" captures the seismic quality of the divine interruption.
"cast dust" for "tossed dust" (vv. 16, 20, 50): The Mandaic root R-M-Y in the causative carries the sense of forceful throwing. "Cast" is the traditional English rendering for mourning gestures in sacred text (compare "casting dust upon their heads" in the King James) and better matches the ritual solemnity.
"Who among the dead has ever lived again" for "Can a dead man be brought back to life" (vv. 88-93): The Mandaic uses the interrogative mana ("who") construction: mana mita d-mitahiia — literally "who is the dead one that would live again?" This rhetorical form emphasizes the impossibility through personalization rather than abstraction. The reference restructures this as an English conditional, losing the Mandaic rhetorical force.
"raised his right hand" for "lifts his right hand" (v. 76): The Mandaic narrative context (completed action — he struck Eleazar) indicates a past-tense reading. The present tense in the reference creates an awkward shift mid-action.
"sets them down upon a scroll" for "explains them in a scroll" (v. 53): The Mandaic verbal form suggests writing/inscribing, not oral explanation. Lilioch is composing a written document — a letter to be carried back to Jerusalem — not explaining orally.

Reference consulted for: compound verbal forms in the dream report (vv. 7-14, 40-48), the internal quotation structure (the dream is reported three times — once by the priest, once by Tabiomin to Lilioch, once in Lilioch's interpretation), proper nouns in the genealogy (vv. 118-135), and the semantic range of technical terms for ritual actions (baptism, morsel, spring-water). The English word choices throughout are independently derived from Mandaic roots using Semitic cognate methodology established in Chapters 1-17.

Literary note — The Three Tellings: The dream sequence (vv. 7-14) is retold twice: first by Tabiomin to Lilioch (vv. 38-48), then embedded in Lilioch's interpretation (vv. 62-65). Each retelling compresses slightly. The first telling is full and detailed — every vision element named. The second telling is nearly identical but with minor variations. The third (Lilioch's) distills each vision to its meaning: "The star = the child from the heights. The fire = Johannes born." This tripartite structure — vision, report, interpretation — is a classic Near Eastern literary form (compare Daniel 2 and 4, where dreams are told twice and interpreted once). The Mandaean text deploys it with precision: each repetition narrows the lens until only the meaning remains.

Literary note — Zechariah's Rage: The Mandaean Zechariah is unrecognizable from the Lucan figure. Luke 1:18-20 presents Zechariah as a faithful priest who merely asks "How shall I know this?" and is struck dumb by Gabriel. The Mandaean Zechariah (vv. 75-95) is a volcano: he strikes Eleazar, accuses his mother of adultery, demands impossible proofs ("who among the dead has ever lived again?"), and refuses to accept the pregnancy after twenty-two years of separation. The priests must recite his entire genealogy (vv. 118-135) — eighteen ancestor-pairs — to persuade him. The three lamps pursue him (vv. 99-101) as a divine insistence. Only then does he yield (vv. 148-150). This is not a man struck silent by an angel; this is a man argued into submission by his own ancestors.

Literary note — The Genealogy: The genealogy of vv. 118-135 is not historical — it is liturgical. The refrain min qiyanak dilak hun ("from your clan they came") repeats eighteen times, creating a drumbeat of ancestral authority. The names include biblical figures (Moses, Abraham, Israel, Judah, Benjamin) alongside distinctly Mandaean ones (Rishey, Bazrey, Zackey, Zackuney, Ramesh, Mahramir). The culmination is "the man who wrote the Torah, whose name is the Great Peacock" (v. 131) — a striking epithet that may reflect a Mandaean tradition identifying the Torah's author with a figure of paradisiacal splendor. The genealogy's purpose is not provenance but persuasion: every one of these ancestors "had children only in old age" (v. 137). The pattern demands its next instance. Zechariah must yield to it.

Vocabulary independently parsed from Semitic cognates (new or confirmed in this chapter):
dadnamta (utter silence/stillness, D-D-N-M), ulai (the Ulai river, '-W-L-Y, cognate with Hebrew Ulai), hilmia (dreams, H-L-M, cognate with Hebrew halom), hiziuani (visions, H-Z-Y, cognate with Hebrew hazon), shragia (lamps, Sh-R-G), gutra (smoke/incense, G-T-R), aqarpa (shooting star/scorpion, '-Q-R-P), ignirita (letter, from Greek eggrapta?), liliok (Lilioch, proper name), sipra d-hilmia (Book of Dreams), qadishtia (teachers/holy ones, Q-D-Sh, cognate with Hebrew qadosh), rabbuta (rabbis/great ones, R-B-B), zuziya (zuzim/coins, Z-W-Z, cognate with Aramaic zuza), gaiyartia (adulteress, G-Y-R, cognate with Aramaic gayyara), mastaritia (hidden away/concealed, S-T-R, cognate with Hebrew satar), qiyana (clan/substance, Q-Y-N), qumba (dome, from Greek kubba/Latin cumba), tawsa rba (the Great Peacock, T-'-W-S, from Persian tavus).

Compiled and formatted for the Good Works Library, 2026. Scribal credit: Tanken (探検), translator session 82.

Source Text: ࡉࡀࡋࡃࡀ ࡏࡕࡉࡍࡉࡑࡁ ࡌࡍ ࡌࡓࡅࡌࡀ

Classical Mandaic source text from Haberl and McGrath, The Mandaean Book of John (De Gruyter, 2020), Chapter 18. Extracted via PyMuPDF from the open-access Internet Archive edition (CC BY-NC-ND 4.0). Presented here for reference, study, and verification alongside the English translation above. Editorial verse numbers from the critical edition are preserved.

ࡅࡀࡀࡍࡕ ࡋࡄࡍࡅࡓࡀ ࡎࡀࡋࡒࡉࡕ
ࡔࡅࡁࡀ ࡖࡓࡉࡃࡅࡐࡊ ࡁࡀࡈࡋࡉࡀ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡓࡀࡆࡀ ࡏࡕࡉࡂࡋࡉࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡉࡀࡋࡃࡀ ࡏࡕࡉࡍࡉࡑࡁ ࡌࡍ ࡌࡓࡅࡌࡀ
ࡄࡉࡋࡌࡉࡀ ࡄࡆࡅࡍ ࡀࡊࡄࡉࡍࡀ
ࡃࡀࡃࡍࡀࡌࡕࡀ ࡉࡍࡋࡐࡀࡕ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡃࡀࡃࡍࡀࡌࡕࡀ ࡁࡏࡅࡋࡇ ࡉࡍࡋࡐࡀࡕ
ࡀࡆࡀࡋ ࡋࡁࡉࡕ ࡌࡒࡀࡃࡔࡉࡀ
ࡁࡏࡎࡀࡐࡓ ࡉࡅࡌࡉࡀ ࡒࡀࡃࡉࡌ
ࡅࡋࡎࡉࡐࡄࡀࡕࡇ ࡖࡔࡉࡒࡓࡀ
ࡉࡐࡄࡕࡇ ࡋࡅࡐࡌࡇ ‖ ࡁࡏࡅࡋࡀ
ࡅࡏࡋ ࡅࡊࡋࡄࡅࡍ ࡀࡊࡄࡉࡍࡀ ࡖࡉࡍࡌࡀࡓࡋࡅࡍ
ࡉࡐࡄࡕࡇ ࡋࡅࡐࡌࡇ ࡁࡏࡅࡋࡀ
ࡁࡄࡉࡆࡅࡀࡀࡍࡉ ࡗ ࡔࡀࡉࡊࡁࡀࡍ
ࡁࡄࡉࡆࡅࡀࡀࡍࡉ ࡖࡋࡉࡋࡉࡀ ࡄࡆࡉࡕ
ࡅࡋࡀࡃࡓࡀࡕࡀࡍ ࡁࡋࡉࡋࡅࡉࡀ ࡔࡉࡕࡍࡀ
ࡋࡀࡉࡍࡌࡉࡕ ࡅࡋࡀࡔࡉࡁࡊࡉࡕ
ࡖࡀࡕࡀ ࡅࡊࡁࡊࡀ ࡏࡋ ࡏࡉࡍࡔࡁࡀࡉ
ࡋࡀࡀࡍࡌࡉࡕ ࡅࡋࡀࡔࡉࡁࡊࡉࡕ
ࡎࡀࡁࡀ ࡆࡀࡓࡊࡉࡀ ࡉࡀࡒࡃࡀ
ࡒࡀࡌ ࡅࡍࡓࡀ ࡁࡀࡁࡀ10
ࡔࡀࡌࡉࡔ ࡀࡓࡀࡁ ࡅࡔࡓࡀࡂࡉࡀ ࡃࡀࡍ
ࡏࡕࡀࡄࡆࡅࡍ ࡕࡋࡀࡕࡀ ࡔࡓࡀࡂࡉࡀ
ࡅࡂࡅࡈࡓࡀ ࡂࡈࡀࡓ ࡁࡉࡕ ࡌࡒࡀࡃࡔࡉࡀ
ࡅࡍࡓࡀ ࡕࡋࡀࡕ ࡁࡉࡕ ࡀࡌࡀ
ࡀࡓࡒࡀ ࡀࡍࡃࡀࡕ ࡌࡍ ࡃࡅࡕࡊࡇ
ࡂࡅࡄࡀ ࡂࡀࡍ ࡁࡌࡀࡓࡀࡊࡁࡕࡀ
ࡅࡊࡁࡊࡀ ࡓࡑࡀࡁࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡅࡊࡁࡊࡀ ࡓࡑࡀࡁࡇ ࡁࡉࡀࡄࡅࡃ
ࡅࡎࡉࡓࡀ ࡁࡏࡅࡌࡀࡌࡀ ࡃࡀࡍ
ࡔࡀࡌࡉࡔ ࡏࡕࡀࡄࡆࡉࡀ ࡁࡋࡉࡋࡉࡀ15
ࡀࡒࡀࡓࡐࡀ ࡁࡓࡉࡔࡀࡉࡄࡅࡍ ࡓࡌࡅࡍ
ࡌࡉࡔࡌࡀ ࡖࡔࡉࡌࡅࡍ ࡀࡊࡄࡉࡍࡀ
ࡅࡃࡉࡌࡉࡀ ࡖࡁࡉࡍࡀ ࡀࡌࡉࡍ ࡀࡍࡕࡓࡀࡍ
ࡉࡀࡒࡉࡐ ࡀࡊࡄࡀࡍ ࡁࡀࡉࡊࡀ
ࡁࡓࡉࡔࡀࡉࡄࡅࡍ ࡓࡌࡅࡍ
ࡔࡉࡋࡀࡉ ࡅࡔࡀࡋࡁࡀࡉ ࡀࡒࡀࡓࡐࡀ
ࡅࡏࡋ ࡅࡊࡋࡄࡅࡍ ࡀࡊࡄࡉࡍࡀ ࡖࡉࡍࡌࡀࡓࡋࡅࡍ
ࡏࡋࡉࡆࡀࡓ ࡉࡐࡄࡕࡇ ࡋࡅࡐࡌࡇ
ࡅࡀࡎࡀࡐࡓ ࡄࡉࡆࡅࡀࡉࡍࡀ ࡔࡓࡉࡀ ࡏࡋࡇ
ࡌࡀࡍ ࡖࡋࡀࡂࡉࡈ ࡀࡎࡀࡐࡓ ࡄࡉࡋࡌࡉࡀ20
‖ ࡖࡀࡌࡀࡐࡔࡉࡒࡋࡅࡊࡍ ࡄࡉࡋࡌࡉࡀ ࡖࡄࡆࡀࡉࡕࡅࡍ
ࡌࡀࡍ ࡖࡋࡀࡂࡉࡈ ࡀࡎࡀࡐࡓ ࡄࡉࡋࡌࡉࡀ
ࡅࡋࡅࡊࡋࡄࡅࡍ ࡀࡊࡄࡉࡍࡀ ࡖࡉࡍࡌࡀࡓࡋࡅࡍ
ࡏࡋࡉࡆࡀࡓ ࡉࡐࡄࡕࡇ ࡋࡅࡐࡌࡇ
ࡀࡀࡊࡃࡍࡉࡕ ࡋࡀࡒࡀࡉࡉࡌ ࡏࡋࡅࡍ
ࡉࡀࡒࡉࡐ ࡌࡀࡐࡔࡉࡒ ࡄࡉࡋࡌࡉࡀ
ࡋࡀࡅ ࡂࡀࡁࡓࡀ ࡖࡀࡊࡎࡉࡀ ࡓࡀࡆࡀࡉࡅࡊࡍ ࡄࡅ
ࡀࡁࡉࡍࡀ ࡀࡌࡉࡍ ࡌࡀࡐࡔࡉࡒ ࡄࡉࡋࡌࡉࡀ
ࡖࡀࡌࡓࡉࡕࡅࡍ ࡏࡋࡇ ࡖࡏࡀࡊ ࡅࡃࡋࡉࡀࡊ ࡀࡌࡀࡓ
ࡋࡀࡌࡂࡀࡋࡉࡋࡀࡍ ࡈࡀࡁ ࡉࡅࡌࡉࡍ25
ࡅࡌࡂࡀࡋࡀࡋࡀ ࡁࡏࡎࡉࡐࡓࡉࡀ ࡖࡏࡔࡅࡌࡉࡀ
ࡀࡓࡒࡀ ࡓࡀࡈࡀࡍ ࡁࡋࡀ ࡆࡉࡁࡇࡍ
ࡅࡏࡋࡉࡆࡀࡓ ࡖࡕࡉࡌࡀࡓࡋࡇ
ࡀࡓࡒࡀ ࡀࡐࡄࡕࡀ ࡅࡐࡌࡇ
ࡖࡌࡀࡐࡔࡉࡒࡋࡅࡊࡍ ࡄࡉࡋࡌࡉࡀ ࡖࡄࡆࡀࡉࡕࡅࡍ
ࡀࡆࡉࡋࡉࡅࡍ ࡋࡅࡀࡕ ࡋࡉࡋࡉࡅࡊ
ࡅࡏࡋ ࡅࡊࡋࡄࡅࡍ ࡀࡊࡄࡉࡍࡀ ࡖࡉࡍࡌࡀࡓࡋࡅࡍ
ࡏࡋࡉࡆࡀࡓ ࡉࡐࡄࡕࡇ ࡋࡅࡐࡌࡇ
ࡖࡌࡀࡐࡔࡉࡒࡋࡅࡊࡍ ࡄࡉࡋࡌࡉࡀ ࡖࡄࡆࡀࡉࡕࡅࡍ
ࡌࡀࡍ ࡀࡆࡉࡋ ࡋࡅࡀࡕ ࡋࡉࡋࡉࡅࡊ30
ࡅࡏࡋ ࡏࡃࡇ ࡖࡈࡀࡁ ࡉࡅࡌࡉࡍ ࡉࡀࡄࡁࡅࡉࡀ
ࡉࡊࡃࡁࡅࡉࡀ ࡋࡏࡂࡍࡉࡓࡕࡀ
ࡏࡋ ࡏࡂࡍࡉࡓࡕࡀ ࡅࡋࡅࡀࡕ ࡋࡉࡋࡉࡅࡊ ࡌࡉࡆࡋࡇ
ࡉࡍࡎࡁࡇ ࡈࡀࡁ ࡉࡅࡌࡉࡍ
ࡀࡀࡊࡃࡍࡉࡕ ࡔࡉࡕࡍࡇ ࡋࡀࡓࡐࡀࡕ
ࡋࡉࡋࡉࡅࡊ ࡂࡉࡍࡀ ࡏࡋ ࡀࡓࡎࡇ
ࡅࡏࡕࡁࡀࡓ ࡋࡉࡁࡇ ࡌࡍ ࡎࡀࡌࡇࡊ
ࡂࡅࡄࡀ ࡂࡀࡍࡋࡇ ࡁࡋࡉࡁࡇ
ࡒࡓࡉࡁ ࡈࡀࡁ ࡉࡅࡌࡉࡍ ࡀࡆࡀࡋ ࡋࡅࡀࡕ ࡋࡉࡋࡉࡅࡊ
ࡀࡁࡓࡇ ࡈࡀࡁ ࡉࡅࡌࡉࡍ ࡋࡅࡀࡕ ࡋࡉࡋࡉࡅࡊ35
ࡅࡀࡌࡀࡓࡋࡇ ࡈࡀࡁ ࡉࡅࡌࡉࡍ ࡄࡉࡋࡌࡉࡀ ‖ ࡄࡆࡅࡍ ࡀࡊࡄࡉࡍࡀ
ࡅࡌࡍ ࡔࡉࡕࡍࡀ ࡉࡍࡓࡀࡃࡍࡉࡃࡇ
ࡃࡀࡃࡍࡀࡌࡕࡀ ࡉࡍࡋࡐࡀࡕ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
]ࡃࡀࡃࡍࡀࡌࡕࡀ ࡁࡏࡅࡋࡀࡉ ࡉࡍࡋࡐࡀࡕ[
ࡀࡆࡀࡋ ࡋࡁࡉࡕ ࡌࡒࡀࡃࡔࡉࡀ
ࡁࡏࡎࡀࡐࡓ ࡉࡅࡌࡉࡀ ࡒࡀࡃࡉࡌ
ࡅࡋࡎࡉࡐࡄࡕࡇ ࡖࡔࡉࡒࡓࡀ
ࡉࡐࡄࡕࡇ ࡋࡅࡐࡌࡇ ࡖࡏࡅࡋࡀ
ࡅࡏࡋ ࡄࡉࡅࡍࡍ ࡀࡊࡄࡉࡍࡀ ࡖࡉࡍࡌࡀࡓࡋࡅࡍ
ࡉࡐࡄࡕࡇ ࡋࡅࡐࡌࡇ40
ࡁࡄࡉࡆࡅࡀࡀࡍࡉ ࡖࡋࡉࡋࡉࡀ ࡄࡆࡉࡕ
ࡀࡀࡍ ࡁࡄࡉࡆࡅࡀࡀࡍࡉ ࡗ ࡔࡉࡊࡁࡀࡍ
ࡅࡋࡀࡔࡉࡁࡊࡉࡕ ࡅࡋࡀࡃࡓࡀࡕࡀࡍ ࡁࡋࡉࡋࡉࡀ ࡔࡉࡕࡍࡀ
ࡁࡄࡉࡆࡅࡀࡍ ࡗ ࡔࡉࡉࡊࡁࡀࡍ ࡋࡀࡉࡍࡌࡉࡕ
ࡄࡆࡉࡕ ࡖࡀࡕࡀ ࡅࡊࡁࡊࡀ ࡏࡋ ࡏࡉࡍࡔࡁࡀࡉ
ࡋࡀࡉࡍࡌࡉࡕ ࡅࡋࡀࡔࡉࡁࡊࡉࡕ
ࡎࡀࡁࡀ ࡆࡀࡓࡊࡉࡀ ࡉࡀࡒࡃࡀ
ࡒࡀࡌ ࡅࡍࡓࡀ ࡁࡀࡁࡀ
ࡔࡀࡌࡉࡔ ࡀࡓࡀࡁ ࡅࡔࡓࡀࡂࡉࡀ ࡃࡀࡍ
ࡏࡕࡀࡄࡆࡅࡍ ࡕࡋࡀࡕࡀ ࡔࡓࡀࡂࡉࡀ45
ࡅࡂࡅࡈࡓࡀ ࡂࡈࡀࡓ ࡁࡉࡕ ࡌࡒࡀࡃࡔࡉࡀ
ࡅࡍࡓࡀ ࡕࡋࡀࡕ ࡁࡉࡕ ࡀࡌࡀ
ࡀࡓࡒࡀ ࡀࡍࡃࡀࡕ ࡌࡍ ࡃࡅࡕࡊࡇ
ࡂࡅࡄࡀ ࡂࡀࡍ ࡁࡌࡀࡓࡀࡊࡁࡕࡀ
ࡅࡊࡁࡊࡀ ࡓࡑࡀࡁࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡅࡊࡁࡊࡀ ࡓࡑࡀࡁࡇ ࡁࡉࡀࡄࡅࡃ
ࡅࡎࡉࡓࡀ ࡁࡏࡅࡌࡀࡌࡀ ࡃࡀࡍ
ࡔࡀࡌࡉࡔ ࡏࡕࡀࡄࡆࡉࡀ ࡁࡋࡉࡋࡉࡀ
ࡀࡒࡀࡓࡐࡀ ࡁࡓࡉࡔࡉࡇ ࡓࡌࡀ ࡀࡓࡈࡉࡋ
ࡗ ࡄࡀࡉࡆࡉࡍ ࡔࡅࡌࡀ ࡋࡉࡋࡉࡅࡊ50
‖ ࡅࡋࡎࡀࡐࡓ ࡄࡉࡋࡌࡉࡀ ࡀࡕࡉࡉࡇ
ࡒࡀࡌ ࡋࡉࡋࡉࡅࡊ ࡌࡍ ࡀࡓࡎࡇ
ࡄࡀࡆࡉࡀ ࡁࡂࡀࡅࡇ ࡌࡀࡄࡅ ࡖࡃࡊࡉࡁ
ࡀࡐࡄࡕࡀࡋࡇ ࡅࡒࡀࡓࡉࡋࡇ
ࡅࡌࡀࡐࡔࡉࡒࡋࡅࡍ ࡁࡋࡉࡁࡇ ࡅࡋࡀࡒࡀࡓࡉࡋࡅࡍ
ࡀࡐࡄࡕࡀࡋࡇ ࡅࡒࡀࡓࡉࡋࡇ
ࡅࡌࡀࡓࡐࡉࡔࡋࡅࡍ ࡏࡋ ࡔࡀࡕࡐࡀ ࡅࡀࡌࡀࡓࡋࡅࡍ
ࡀࡊࡃࡉࡁࡋࡅࡍ ࡁࡏࡂࡍࡉࡓࡕࡀ
ࡖࡏࡉࡍࡔࡁࡀࡉ ࡉࡀࡋࡃࡀ ࡉࡀࡃࡋࡀ
ࡅࡀࡉࡋࡀࡉࡅࡊࡍ ࡅࡊࡋࡀࡉࡅࡊࡍ ࡀࡊࡄࡉࡍࡀ55
ࡖࡉࡀࡋࡃࡀ ࡌࡉࡕࡋࡉࡃ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡅࡀࡉࡋࡀࡉࡅࡊࡍ ࡓࡀࡁࡅࡉࡍࡀ
ࡖࡏࡉࡍࡔࡁࡀࡉ ࡉࡀࡋࡃࡀ ࡉࡀࡃࡋࡀ
ࡅࡀࡉࡋࡀࡉࡅࡊࡍ ࡌࡀࡒࡓࡉࡀ ࡅࡃࡉࡓࡃࡒࡉࡀ
ࡖࡉࡅࡄࡀࡀࡍ ࡌࡉࡕࡋࡉࡃ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡅࡀࡉࡋࡉࡊ ࡓࡀࡁࡕࡉࡀ ࡏࡅࡓࡀࡉࡕࡀ
ࡅࡌࡉࡕࡉࡒࡓࡉࡀ ࡁࡍࡉࡄࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡉࡅࡄࡀࡀࡍ ࡋࡀࡂࡉࡈ ࡉࡀࡓࡃࡀࡍ
ࡅࡀࡌࡀࡓࡋࡅࡍ
ࡀࡊࡃࡉࡁࡋࡅࡍ ࡋࡉࡋࡉࡅࡊ ࡁࡏࡂࡍࡉࡓࡕࡀ60
ࡉࡀࡋࡃࡀ ࡌࡍ ࡌࡓࡅࡌࡀ ࡏࡋࡀࡉࡀ ࡏࡕࡉࡍࡉࡑࡁ
ࡅࡊࡁࡊࡀ ࡖࡀࡕࡀ ࡅࡒࡀࡌ ࡏࡋ ࡏࡉࡍࡔࡁࡀࡉ
ࡅࡀࡕࡀ ࡅࡏࡄࡀࡁࡋࡇ ࡋࡏࡉࡍࡔࡁࡀࡉ
ࡉࡅࡄࡀࡀࡍ ࡌࡉࡕࡋࡉࡃ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ ࡁࡀࡁࡀ ࡎࡀࡁࡀ ࡆࡀࡓࡊࡉࡀ
ࡅࡔࡀࡌࡀࡓ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ ࡌࡉࡆࡋࡇ
ࡉࡍࡎࡁࡇ ࡋࡏࡂࡍࡉࡓࡕࡀ ࡈࡀࡁ ࡉࡅࡌࡉࡍ
ࡀࡊࡄࡉࡍࡀ ࡁࡌࡀࡋࡉࡀ ࡉࡀࡕࡁࡉࡍ
ࡀࡆࡀࡋ ࡅࡀࡔࡉࡊࡅࡍࡍ ࡏࡋ ࡅࡊࡋࡄࡅࡍ65
ࡅࡏࡋ ࡏࡃࡇ ‖ ࡖࡏࡋࡉࡆࡀࡓ ࡓࡌࡀ
ࡉࡍࡎࡁࡇ ࡋࡏࡂࡍࡉࡓࡕࡀ
ࡄࡀࡆࡉࡀ ࡁࡂࡀࡅࡇ ࡌࡀࡋࡀࡋࡉࡀ ࡔࡀࡉࡍࡀ
ࡀࡐࡄࡕࡀࡋࡇ ࡅࡒࡀࡓࡉࡋࡇ
ࡄࡀࡆࡉࡀ ࡁࡂࡀࡅࡇ ࡌࡀࡄࡅ ࡃࡊࡉࡁ
ࡀࡐࡄࡕࡀࡋࡇ ࡅࡒࡀࡓࡉࡋࡇ
ࡅࡋࡀࡌࡀࡓࡐࡉࡔࡋࡅࡍ ࡏࡋࡇ
ࡒࡀࡓࡉࡋࡇ ࡁࡋࡉࡁࡇ
ࡖࡀࡁࡀ ࡎࡀࡁࡀ ࡆࡀࡓࡊࡉࡀ ࡀࡕࡇࡍ
ࡔࡉࡒࡋࡇ ࡏࡋࡉࡆࡀࡓ ࡅࡁࡏࡃࡇ70
ࡄࡀࡆࡉࡀ ࡁࡂࡀࡅࡇ ࡌࡀࡄࡅ ࡃࡊࡉࡁ
ࡀࡐࡄࡕࡀࡋࡇ ࡅࡒࡀࡓࡉࡋࡇ
ࡅࡋࡀࡌࡀࡐࡔࡉࡒࡋࡇ ࡏࡋࡇ
ࡒࡀࡓࡉࡋࡇ ࡁࡋࡉࡁࡇ
ࡅࡏࡋ ࡏࡃࡇ ࡖࡏࡋࡉࡆࡀࡓ ࡓࡌࡀ
ࡔࡀࡒࡉࡋࡇ ࡋࡏࡂࡍࡉࡓࡕࡀ
ࡅࡋࡀࡁࡀ ࡎࡀࡁࡀ ࡆࡀࡓࡊࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡏࡋࡉࡆࡀࡓ ࡉࡐࡄࡕࡇ ࡋࡅࡐࡌࡇ
ࡖࡋࡀࡕࡉࡓࡌࡉࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ ࡕࡉࡂࡓࡀ
ࡉࡀ ࡀࡁࡀ ࡎࡀࡁࡀ ࡅࡐࡒ ࡌࡍ ࡉࡀࡄࡅࡃ75
ࡅࡏࡋ ࡓࡉࡔࡇ ࡖࡏࡋࡉࡆࡀࡓ ࡌࡄࡀ
ࡉࡀࡌࡉࡀࡍ ࡃࡀࡋࡉࡀ ࡀࡁࡀ ࡎࡀࡁࡀ
ࡅࡀࡌࡀࡓࡋࡇ
ࡓࡉࡔࡀࡉࡄࡅࡍ ࡖࡅࡊࡋࡄࡅࡍ ࡀࡊࡄࡉࡍࡀ
ࡉࡀ ࡏࡋࡉࡆࡀࡓ ࡁࡀࡉࡕࡀ ࡓࡁࡀ
ࡋࡀࡌࡉࡑࡉࡕ ࡋࡌࡉࡆࡀࡋ ࡋࡁࡉࡕ ࡊࡉࡍࡔࡕࡀࡍ
ࡏࡅ ࡁࡀࡍࡔࡐࡀࡊ ࡌࡉࡀࡃࡉࡕ
ࡋࡀࡒࡀࡓࡉࡀࡕࡁࡇ ࡌࡉࡀࡃࡉࡕ ࡁࡏࡅࡓࡀࡉࡕࡀ
ࡏࡅ ࡁࡀࡍࡔࡐࡀࡊ ࡌࡉࡀࡃࡉࡕ80
ࡏࡕࡍࡀ ࡂࡀࡉࡀࡓࡕࡉࡀ ࡄࡅࡀࡕ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡏࡌࡀࡊ
ࡖࡋࡀ‖ࡔࡀࡋࡌࡀࡕ ࡕࡐࡅࡋࡇ ࡋࡁࡉࡕ ࡄࡀࡌࡅ
ࡏࡕࡍࡀ ࡄࡅࡀࡕ ࡂࡀࡉࡀࡓࡕࡉࡀ
ࡋࡀࡁࡅࡊ ࡌࡀࡎࡕࡉࡓࡉࡀ ࡆࡅࡆࡉࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡋࡀࡄࡅࡀࡋࡇ
ࡀࡀࡊࡓ ࡔࡉࡁࡒࡇ ࡅࡋࡀࡔࡀࡉࡉࡋ ࡏࡋࡇ
ࡖࡀࡊࡃࡉࡁࡋࡇ ࡏࡂࡍࡉࡓࡕࡀ ࡖࡔࡁࡅࡒࡅࡉࡀ
ࡅࡋࡀࡄࡀࡆࡉࡀࡍ ࡋࡌࡉࡔࡀ ࡁࡓ ࡀࡌࡓࡀ
ࡌࡉࡀࡀࡊ ࡉࡅࡌࡀ ࡖࡀࡕࡉࡀࡍ ࡅࡌࡉࡎࡕࡀࡉࡊࡀࡍ85
ࡅࡋࡀࡌࡀࡑࡋࡉࡀࡍ ࡁࡊࡉࡍࡔࡕࡀࡉࡅࡊࡍ
ࡄࡉࡍ ࡌࡉࡀࡀࡊ ࡉࡅࡌࡀ ࡖࡀࡕࡉࡀࡍ
ࡅࡌࡉࡉࡍࡋࡕࡀ ࡖࡋࡀࡔࡌࡀࡉࡕࡅࡍ ࡏࡋࡀࡉ ࡀࡌࡓࡉࡕࡅࡍ
ࡖࡋࡀࡏࡕࡓࡉࡕࡑࡅࡍ ࡅࡋࡀࡏࡕࡒࡀࡉࡀࡌࡕࡅࡍ
ࡖࡏࡉࡍࡔࡁࡀࡉ ࡉࡀࡋࡃࡀ ࡉࡀࡃࡋࡀ
ࡌࡀࡍ ࡌࡉࡕࡀ ࡖࡌࡉࡕࡀࡄࡉࡉࡀ
ࡅࡌࡀࡍ ࡔࡀࡅࡐࡀࡐ ࡖࡒࡃࡀࡋࡇ ࡋࡉࡂࡓࡉࡀ
ࡌࡀࡍ ࡏࡔࡉࡒࡀ ࡖࡏࡕࡀࡐࡕࡀ
ࡖࡏࡉࡍࡔࡁࡀࡉ ࡉࡀࡋࡃࡀ ࡉࡀࡃࡋࡀ
ࡅࡌࡀࡍ ࡂࡅࡂࡍࡀ ࡖࡉࡀࡋࡉࡐ ࡎࡉࡓࡐࡀ90
ࡖࡋࡀࡄࡆࡉࡋࡉࡀ ࡆࡀࡅࡀ
ࡉࡅࡌࡀࡉ ࡎࡓࡉࡍ ࡅࡕࡀࡓࡕࡉࡍ ࡔࡉࡍࡀ
ࡖࡏࡉࡍࡔࡁࡀࡉ ࡉࡀࡋࡃࡀ ࡉࡀࡃࡋࡀ
ࡄࡉࡏࡍࡋࡀ ࡋࡀࡁࡃࡉࡋࡉࡀ ࡅࡋࡀࡁࡃࡉࡋࡅࡊࡍ
ࡖࡀࡁࡀ ࡎࡀࡁࡀ ࡆࡀࡓࡊࡉࡀ ࡓࡀࡈࡉࡍࡀ ࡀࡌࡓࡉࡋࡇ
ࡒࡀࡌ ࡅࡊࡋࡄࡅࡍ ࡀࡊࡄࡉࡍࡀ ࡅࡌࡉࡇࡍ
ࡅࡉࡍࡄࡅࡕࡀ ࡖࡈࡀࡁࡉࡀ ‖ ࡕࡉࡔࡓࡉࡀ ࡏࡋࡀࡊ
ࡏࡄࡍࡀ ࡅࡏࡕࡉࡁ ࡀࡁࡀ ࡎࡀࡁࡀ
ࡏࡅ ࡄࡉࡆࡅࡀࡉࡍࡀ ࡋࡉࡀࡊ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡉࡀ ࡀࡁࡀ ࡎࡀࡁࡀ ࡆࡀࡓࡊࡉࡀ ࡏࡅ ࡄࡉࡋࡌࡉࡀ ࡋࡉࡀࡊ ࡁࡉࡀࡄࡅࡃ95
ࡄࡉࡏࡍࡋࡀ ࡌࡉࡉࡍࡋࡕࡀࡊ ࡅࡌࡉࡉࡍࡋࡕࡀࡍ ࡌࡀࡍࡈࡓࡀࡍ
ࡅࡊࡋ ࡌࡀࡄࡅ ࡖࡀࡌࡀࡓ ࡌࡉࡔࡀ ࡀࡊࡃࡁࡀ ࡄࡅ
ࡄࡉࡋࡌࡉࡀ ࡖࡄࡆࡀࡉࡉࡍࡀ ࡀࡉࡍࡍ
ࡅࡌࡉࡕࡉࡒࡓࡉࡀ ࡁࡍࡉࡄࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡉࡅࡄࡀࡀࡍ ࡋࡀࡂࡉࡈ ࡉࡀࡓࡃࡀࡍ
ࡏࡋࡉࡆࡀࡓ ࡌࡍ ࡀࡁࡀࡕࡓࡇ ࡍࡀࡐࡒ
ࡀࡁࡀ ࡎࡀࡁࡀ ࡍࡀࡐࡒ ࡌࡍ ࡁࡉࡀࡍࡕࡀࡉࡄࡅࡍ
ࡖࡀࡆࡋࡉࡀ ࡌࡉࡇࡍ ࡁࡉࡋࡅࡀࡕࡇ
ࡏࡕࡀࡄࡆࡅࡍ ࡕࡋࡀࡕࡀ ࡔࡓࡀࡂࡉࡀ100
ࡅࡋࡀࡁࡀ ࡎࡀࡁࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡓࡄࡉࡈ ࡅࡋࡉࡂࡈࡅࡉࡀ ࡁࡔࡉࡅࡐࡋࡇ
ࡅࡌࡀࡄࡅ ࡖࡀࡕࡉࡀ ࡌࡍ ࡀࡁࡀࡕࡓࡀࡊ
ࡉࡀ ࡀࡁࡀ ࡎࡀࡁࡀ ࡌࡀࡄࡅ ࡖࡀࡆࡉࡋ ࡀࡒࡀࡌࡀࡊ
ࡀࡌࡀࡓࡋࡅࡍ
ࡓࡉࡔࡀࡉࡄࡅࡍ ࡖࡅࡊࡋࡄࡅࡍ ࡀࡊࡄࡉࡍࡀ
ࡉࡀ ࡏࡋࡉࡆࡀࡓ ࡁࡀࡉࡕࡀ ࡓࡁࡀ
ࡋࡀࡉࡀࡃࡀࡀࡍ ࡋࡌࡀࡍ ࡒࡀࡀࡍࡈࡓࡉࡀ
ࡔࡓࡀࡂࡉࡀ ࡖࡀࡆࡋࡉࡍ ࡀࡒࡀࡌࡀࡉ105
ࡋࡀࡉࡀࡃࡀࡀࡍ ࡀࡁࡉࡄࡃࡉࡀ ࡌࡀࡅࡍ ࡄࡏ
ࡅࡍࡓࡀ ࡖࡀࡕࡀ ࡌࡍ ࡀࡁࡀࡕࡓࡀࡉ
ࡖࡏࡉࡍࡔࡁࡀࡉ ࡉࡀࡋࡃࡀ ࡉࡀࡃࡋࡀ
ࡋࡀࡁࡃࡉࡋࡉࡀ ࡅࡋࡀࡁࡃࡉࡋࡅࡊࡍ
ࡖࡀࡁࡀ ࡎࡀࡁࡀ ࡆࡀࡓࡊࡉࡀ ࡓࡀࡈࡉࡍࡀ ࡅࡀࡌࡓࡉࡋࡇ
ࡒࡀࡌ ‖ ࡅࡊࡋࡄࡅࡍ ࡀࡊࡄࡉࡍࡀ ࡅࡌࡉࡇࡍ
ࡄࡍࡀ ࡅࡅࡊࡍ ࡅࡕࡀࡊࡀࡍࡍ
ࡉࡀ ࡀࡁࡀ ࡎࡀࡁࡀ ࡆࡀࡓࡊࡉࡀ
ࡅࡏࡕࡄࡉࡁࡋࡀࡊ ࡋࡃࡉࡋࡀࡊ ࡁࡎࡉࡁࡅࡕࡀࡊ
ࡖࡉࡀࡋࡃࡀ ࡌࡍ ࡌࡓࡅࡌࡀ ࡏࡋࡀࡉࡀ ࡏࡕࡉࡍࡉࡑࡁ110
ࡅࡌࡉࡕࡒࡓࡉࡀ ࡁࡍࡉࡄࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡉࡅࡄࡀࡀࡍ ࡌࡉࡕࡋࡉࡃ ࡉࡅࡄࡀࡀࡍ ࡋࡀࡂࡉࡈ ࡉࡀࡓࡃࡀࡍ
ࡅࡌࡉࡓࡔࡉࡌࡉࡉࡍࡍ ࡁࡃࡀࡉࡊࡀ ࡓࡅࡔࡅࡌࡇ
ࡀࡉࡍࡍ ࡌࡉࡈࡑࡉࡁࡉࡉࡍࡍ ࡁࡌࡀࡁࡑࡅࡕࡇ
ࡅࡔࡀࡕࡉࡀࡍࡋࡇ ࡋࡌࡀࡌࡁࡅࡄࡇ
ࡀࡍࡎࡁࡉࡀࡍࡋࡇ ࡋࡉࡐࡄࡕࡇ
ࡅࡎࡀࡋࡒࡉࡉࡍࡍ ࡌࡉࡇࡍ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡖࡀࡁࡀ ࡎࡀࡁࡀ ࡆࡀࡓࡊࡉࡀ ࡓࡀࡈࡉࡍࡀ
ࡒࡀࡌ ࡅࡊࡋࡄࡅࡍ ࡀࡊࡄࡉࡍࡀ ࡅࡌࡉࡇࡍ115
ࡅࡋࡀࡁࡀࡄࡀࡕࡀࡊ ࡖࡌࡉࡀࡍࡉࡄࡅࡍ ࡄࡅࡉࡕ
ࡉࡀ ࡀࡁࡀ ࡎࡀࡁࡀ ࡆࡀࡓࡊࡉࡀ ࡉࡍࡌࡀࡓࡋࡀࡊ ࡏࡋ ࡁࡅࡍࡀࡊࡊ
ࡌࡍ ࡒࡉࡀࡍࡊ ࡃࡉࡋࡀࡊ ࡄࡅࡀ
ࡌࡉࡔࡀ ࡁࡓ ࡀࡌࡓࡀ
ࡌࡍ ࡒࡉࡀࡍࡊ ࡃࡉࡋࡀࡊ ࡄࡅࡍ
ࡔࡉࡋࡀࡉ ࡅࡔࡉࡋࡁࡀࡉ
ࡌࡍ ࡒࡉࡀࡍࡊ ࡃࡉࡋࡀࡊ ࡄࡅࡍ
ࡁࡓࡀࡄࡉࡌ ࡅࡏࡎࡓࡀࡏࡉࡋ
ࡌࡍ ࡒࡉࡀࡍࡊ ࡃࡉࡋࡀࡊ ࡄࡅࡍ
ࡁࡀࡍࡉ ࡅࡁࡉࡍࡀ ࡀࡌࡉࡍ ‖
ࡌࡍ ࡒࡉࡀࡍࡊ ࡃࡉࡋࡀࡊ ࡄࡅࡍ
ࡓࡉࡔࡀࡉ ࡅࡓࡀࡕ
ࡌࡍ ࡒࡉࡀࡍࡊ ࡃࡉࡋࡀࡊ ࡄࡅࡍ
ࡓࡉࡔࡀࡉ ࡅࡁࡀࡆࡓࡀࡉ
ࡌࡍ ࡒࡉࡀࡍࡊ ࡃࡉࡋࡀࡊ ࡄࡅࡍ
ࡆࡀࡀࡊࡉ ࡅࡆࡀࡅࡊࡀࡍࡉ
ࡌࡍ ࡒࡉࡀࡍࡊ ࡃࡉࡋࡀࡊ ࡄࡅࡍ
ࡓࡀࡌࡉࡔ ࡅࡌࡀࡄࡓࡀࡌࡉࡓ
ࡌࡍ ࡒࡉࡀࡍࡊ ࡃࡉࡋࡀࡊ ࡄࡅࡍ
ࡓࡀࡁࡉࡍ ࡅࡉࡀࡄࡅࡃࡀ125
ࡌࡍ ࡒࡉࡀࡍࡊ ࡃࡉࡋࡀࡊ ࡄࡅࡍ
ࡏࡆࡀࡉࡓࡀࡁ ࡅࡓࡀࡆࡀࡉ
ࡄࡉࡅࡍࡍ ࡖࡁࡉࡉࡍࡅ ࡋࡒࡅࡌࡁࡀ ࡖࡀࡊࡄࡉࡍࡀ
ࡌࡍ ࡒࡉࡀࡍࡊ ࡃࡉࡋࡀࡊ ࡄࡅࡍ
ࡅࡉࡑࡋࡌࡉࡀ ࡅࡅࡑࡓࡀࡕࡀ ࡁࡂࡀࡅࡇ ࡀࡑࡓ
ࡌࡍ ࡒࡉࡀࡍࡊ ࡃࡉࡋࡀࡊ ࡄࡅࡍ
ࡄࡀࡀࡍࡉ ࡅࡄࡀࡀࡍࡀࡍࡉ
ࡂࡀࡁࡓࡀ ࡖࡉࡊࡃࡁࡇ ࡋࡏࡅࡓࡀࡉࡕࡀ
ࡀࡑࡁ ࡌࡍ ࡒࡉࡀࡍࡊ ࡃࡉࡋࡀࡊ ࡄࡅ130
ࡌࡍ ࡒࡉࡀࡍࡊ ࡃࡉࡋࡀࡊ ࡄࡅࡀ
ࡈࡅࡎ ࡓࡁࡀ ࡔࡅࡌࡇ
ࡌࡍ ࡒࡉࡀࡍࡊ ࡃࡉࡋࡀࡊ ࡄࡅࡍ
ࡓࡀࡌࡀ ࡅࡔࡅࡌࡏࡉࡋ
ࡌࡍ ࡒࡉࡀࡍࡊ ࡃࡉࡋࡀࡊ ࡄࡅࡍ
ࡓࡀࡁࡀࡉ ࡄࡀࡀࡍࡉ ࡅࡓࡀࡁ ࡄࡀࡀࡍࡀࡍࡉ
ࡌࡍ ࡒࡉࡀࡍࡊ ࡃࡉࡋࡀࡊ ࡄࡅࡍ
ࡁࡉࡍࡀ ࡓࡉࡎࡀ ࡅࡔࡅࡌࡏࡉࡋ
ࡌࡍ ࡒࡉࡀࡍࡊ ࡃࡉࡋࡀࡊ ࡄࡅࡍ
ࡈࡀࡁ ࡉࡅࡌࡉࡍ ࡅࡌࡀࡒࡓࡉࡀ ࡖࡒࡀࡓࡉࡀ135
‖ ࡃࡉࡋࡀࡊ ࡀࡁࡀ ࡎࡀࡁࡀ ࡄࡉࡅࡍࡍ
ࡁࡓࡉࡉࡊࡀ ࡔࡀࡄࡓࡉࡓࡉࡀ ࡖࡀࡁࡀࡄࡀࡕࡀࡊ
ࡅࡋࡀࡄࡅࡀࡋࡅࡍ ࡁࡉࡍࡀ ࡄࡉࡏࡍࡋࡀ ࡁࡎࡉࡁࡅࡕࡅࡍ
ࡄࡀࡋࡉࡍ ࡅࡊࡋࡄࡅࡍ ࡋࡀࡋࡂࡀࡈࡉࡅࡍ ࡆࡀࡅࡀ
ࡄࡅࡀࡋࡅࡍ ࡁࡍࡉࡄࡉࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ ࡄࡅࡍ
ࡅࡊࡋ ࡄࡀࡃ ࡁࡓࡀ ࡖࡄࡅࡀࡋࡅࡍ ࡁࡉࡍࡀ
ࡄࡀࡆࡉࡍ ࡒࡉࡀࡍ ࡀࡍࡎࡁࡉࡕ ࡏࡋࡀࡊ
ࡏࡅ ࡌࡉࡀࡍࡊ ࡃࡉࡋࡀࡊ ࡀࡍࡉࡐࡒ ࡁࡍࡉࡄࡀ
ࡅࡌࡉࡕࡒࡓࡉࡀ ࡁࡍࡉࡄࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡉࡅࡄࡀࡀࡍ ࡏࡕࡉࡕࡋࡇ ࡋࡌࡉࡄࡅࡉࡀ140
ࡅࡋࡀࡁࡀ ࡎࡀࡁࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡏࡋࡉࡆࡀࡓ ࡉࡐࡄࡕࡇ ࡋࡅࡐࡌࡇ
ࡏࡅ ࡉࡅࡄࡀࡀࡍ ࡄࡀࡅࡉࡀ ࡅࡋࡀࡂࡉࡈ ࡉࡀࡓࡃࡀࡍ
ࡉࡀ ࡀࡁࡀ ࡎࡀࡁࡀ
ࡅࡌࡉࡈࡑࡉࡁࡀࡍ ࡁࡌࡀࡁࡑࡅࡕࡇ
ࡀࡀࡍ ࡄࡀࡅࡉࡀࡍ ࡀࡓࡒࡀ ࡁࡉࡂࡀࡓ ࡃࡉࡋࡇ
ࡅࡌࡉࡓࡔࡉࡌࡀࡍ ࡁࡃࡀࡉࡊࡀ ࡓࡅࡔࡅࡌࡇ
ࡅࡔࡀࡕࡉࡀࡍࡋࡇ ࡋࡌࡀࡌࡁࡅࡄࡇ
ࡀࡍࡎࡁࡉࡀࡍࡋࡇ ࡋࡉࡐࡄࡕࡇ145
ࡅࡎࡀࡋࡒࡉࡉࡍࡍ ࡌࡉࡇࡍ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡋࡅࡊࡋࡄࡅࡍ ࡀࡊࡄࡉࡍࡀ ࡖࡉࡍࡌࡀࡓࡋࡅࡍ
ࡀࡁࡀ ࡎࡀࡁࡀ ࡉࡐࡄࡕࡇ ࡋࡅࡐࡌࡇ
ࡌࡀࡄࡅ ࡀࡁࡃࡉࡕࡅࡍ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡏࡅ ࡌࡍ ࡌࡓࡅࡌࡀ ࡏࡋࡀࡉࡀ ࡄࡀࡅࡉࡀ ࡉࡀࡋࡃࡀ
ࡅࡁࡀࡊࡓࡎࡀ ࡖࡏࡉࡍࡔࡁࡀࡉ ࡓࡉࡌࡉࡅࡉࡀ
ࡉࡀࡋࡃࡀ ࡌࡍ ࡄࡅࡎ ࡉࡀࡓࡃࡀࡍ ࡀࡕࡉࡅࡉࡀ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ150
‖ ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ
ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡀࡌࡀࡓ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡁࡕࡅࡔࡁࡉࡄࡕࡇ ࡖࡂࡀࡁࡓࡀ ࡀࡍࡁࡑࡀࡉ
ࡁࡔࡅࡌࡇ ࡖࡀࡁ ࡀࡍࡄࡉࡓࡀࡍ
ࡌࡍ ࡏࡁࡉࡃࡀࡕࡀ ࡖࡎࡀࡉࡀࡍ ࡅࡋࡀࡀࡊࡔࡓࡀ
ࡀࡀࡍ ࡀࡍࡔࡐࡀࡉ ࡌࡍ ࡀࡋࡌࡀ ࡀࡐࡓࡒࡉࡕ
ࡌࡉࡕࡉࡀ ࡖࡄࡉࡉࡀ ࡋࡀࡄࡆࡅࡍ
ࡔࡅࡁࡀ ࡌࡔࡀࡉࡋࡉࡋࡉࡀ
ࡅࡀࡌࡓࡉࡀ
ࡅࡁࡕࡅࡔࡁࡉࡄࡕࡇ ࡖࡌࡀࡅࡍ ࡃࡀࡓࡔࡉࡕ
ࡁࡄࡀࡉࡋࡇ ࡖࡌࡀࡅࡍ ࡒࡀࡉࡌࡉࡕ5
ࡀࡌࡀࡓࡀࡍࡋࡅࡍ
ࡅࡁࡕࡅࡔࡁࡉࡄࡕࡇ ࡖࡂࡀࡁࡓࡀ ࡀࡍࡁࡑࡀࡉ
ࡀࡀࡍ ࡁࡄࡀࡉࡋࡇ ࡖࡀࡁ ࡒࡀࡉࡉࡌࡀࡍ
ࡅࡋࡀࡅࡊࡓࡎࡉࡀ ࡕࡉࡓࡉࡑࡕ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡀࡀࡍ ࡋࡀࡅ ࡁࡀࡉࡕࡀ ࡁࡉࡍࡕ ࡁࡉࡀࡄࡅࡃ
ࡅࡋࡀࡔࡀࡌࡀࡔࡕࡀ ࡖࡌࡉࡕࡓࡀࡂࡀࡂࡀࡍ
ࡋࡀࡓࡉࡄࡌࡉࡕ ࡋࡊࡉࡋࡀ ࡅࡀࡓࡃࡀ
ࡅࡋࡀࡌࡀࡀࡍ ࡖࡔࡕࡀ ࡄࡀࡌࡓࡀ
ࡋࡀࡓࡉࡄࡌࡉࡕ ࡄࡅࡎࡓࡀࡀࡍ10
ࡅࡀࡒࡅࡕ ࡀࡉࡉࡍࡀ ࡋࡀࡔࡓࡀࡕ ࡏࡋࡀࡉ
ࡋࡀࡓࡉࡄࡌࡉࡕ ࡏࡉࡊࡋࡕࡀ ࡖࡀࡐࡂࡓࡉࡀ
ࡅࡋࡀࡔࡍࡉࡕ ࡖࡔࡀࡀࡍࡉ ࡉࡀࡓࡃࡀࡍ
ࡋࡀࡔࡍࡉࡕ ࡓࡀࡄࡌࡀࡉ ࡖࡋࡉࡋࡉࡀ
ࡅࡋࡀࡔࡍࡉࡕ ࡃࡀࡉࡊࡀ ‖ ࡓࡅࡔࡅࡌࡀࡉ
ࡋࡀࡔࡍࡉࡕࡇ ࡋࡌࡀࡁࡑࡅࡕࡀࡉ
ࡅࡀࡍࡉࡐࡀ ࡉࡅࡌࡀ ࡋࡀࡂࡆࡀࡓ ࡏࡋࡀࡉ
ࡋࡀࡔࡍࡉࡕࡇ ࡏࡋ ࡄࡀࡁࡔࡀࡁࡀ
ࡖࡏࡕࡋࡅࡍ ࡌࡃࡅࡓࡕࡀ ࡁࡉࡕ ࡓࡅࡓࡁࡉࡀ
ࡋࡀࡔࡍࡉࡕࡉࡅࡍࡍ ࡏࡋ ࡔࡉࡋࡌࡀࡉ ࡅࡉࡍࡃࡁࡀࡉ15
ࡅࡉࡀࡃࡉࡀ ࡖࡋࡉࡕࡁࡉࡀ ࡄࡀࡎࡉࡓ ࡅࡁࡉࡑࡓ
ࡌࡆࡀࡉࡊࡋࡉࡀ ࡅࡌࡀࡎࡒࡉࡋࡉࡀ
ࡄࡉࡉࡀ ࡄࡃࡅࡁࡇ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡉࡀࡄࡉࡀ
ࡅࡕࡓࡉࡎࡀࡓ ࡀࡒࡀࡌࡇ ࡎࡀࡂࡃࡉࡀ
ࡔࡅࡁࡀ ࡔࡋࡀࡌࡀ ࡔࡀࡋࡌࡅࡋࡇ
ࡅࡀࡌࡓࡉࡋࡇ ࡄࡀࡋࡉࡍ

Source Colophon

Source text from: Haberl, Charles G. and James F. McGrath, eds. The Mandaean Book of John: Critical Edition, Translation, and Commentary. Berlin/Boston: De Gruyter, 2020. Chapter 18 begins on printed page 52 (after the Chapter 17 section divider, within the transition "17:46 – 18:30") and continues through printed page 61 (ending at 18:150, before Chapter 19 begins). Mandaic text on even pages (pp. 52, 54, 56, 58, 60); English reference translation on odd pages (pp. 53, 55, 57, 59, 61). Mandaic text extracted from the open-access PDF on Internet Archive using PyMuPDF. The Mandaic text is in Unicode (Mandaic block U+0840-U+085F). Editorial line numbers and column break markers from the printed edition have been retained.

The Mandaean Book of John (Drasha d-Yahia) is one of the central scriptures of the Mandaean religion, a living Gnostic tradition with approximately 100,000 followers in Iraq, Iran, and the diaspora. The text contains liturgical poetry, cosmological narrative, and the teachings of John the Baptist (Yahia in Mandaic). Chapter 18 is the first and longest chapter of the John-Johannes section (Chapters 18-33), narrating the birth of Johannes from the Mandaean perspective. It is the narrative heart of the entire Book of John.

Chapter 19 — I Shine Forth in the Name of My Father

Chapter 19 of the Mandaean Book of John — the second chapter of the John-Johannes section (Chapters 18–33). After the nativity drama of Chapter 18 — where priests dreamed of a star over Enishbai, Zechariah raged and struck and yielded — the child has become a man. Johannes speaks in the first person for the first time in the entire book. What follows is a litany of renunciation: no throne, no house, no garlands, no wine, no blemish. Then a validation: the Twelve prostrate, the Seven greet him, Life itself is thoroughly pleased. And then the garment — the garment that the First Life gave to Adam, to Ram, to Shorbai, to Shem — passes now to Johannes. The prophetic succession of Mandaeism, embodied in a single piece of clothing. Thirty verses.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Haberl and McGrath's critical edition (Brill, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Haberl and McGrath was consulted as a reference; all departures from the reference are documented in the colophon.

John teaches in the evenings of the night.
Yahya teaches in the nights.
And he said:
Yahya teaches in the nights.

In the praise of the man, I shine forth,
and in the name of my father, I am radiant.
From the works that are evil and not right
I have delivered my soul from the world.

The Seven question me,
the dead who have not seen Life.
They say,
"By whose strength do you stand,
and in whose praise do you teach?"

I say to them,
"In the praise of the man, I shine forth.
By the strength of my father, I stand.
No throne have I set in Jerusalem,
no house have I built in Judaea.
I did not love the intercourse of desirable women,
nor the garland and the rose.
I did not love the mind that drank wine,
nor blemish.
Envy has not found its place in me,
nor did I love bodily sustenance.
I have not forgotten the sublime Jordan,
nor my evening devotionals.
I have not forgotten my pure sign,
nor my baptism.
The Day has not decreed against me.
I have not forgotten Habshaba.
I have not forgotten Shilmai and Nidbai,
whose dwelling is the house of Greatness.
They purify me and raise me up,
and they know there is no lack or flaw in me."

When John had said this,
Life was thoroughly pleased with him.
The Twelve stood up and bowed before him,
the Seven gave him greetings,
and they said to him:

"John, you have not lied about any of these things.
Worthy are you in what you have said,
and none resembles you.
Pleasant and lovely is your voice,
sweet is your speech within your mouth,
and precious is the word given to you.

The garment which the First Life
gave to Adam, the first man —
the garment which the First Life
gave to Ram, the man —
the garment which the First Life
gave to Shorbai, the man —
the garment which the First Life
gave to Shem, son of Noah —

he has now given to you.
He gave it to you, John.
Rise, and it shall rise with you.
The house shall be left in its fetters.
All who are found innocent
shall rise with you to the place of light.
All who are not found innocent
shall be questioned in the watchtowers."

And Life triumphs!

Colophon

Translated from Classical Mandaic by the Good Works Library (NTAC + Claude), April 2026.

Source text: Charles Haberl and James McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Brill, 2020), accessed via Internet Archive under CC BY-NC-ND 4.0. Pages 60–62 (text), pages 61–63 (translation).

The English translation of Haberl and McGrath was consulted as a reference. Eight departures from the reference are documented below:

"the man" for gabra (vv. 1, 7) — The reference adds "my creator" in verse 1 and "my transplanter" in verse 7. The Mandaic uses gabra ("the man") both times, without epithets. "The Man" is a theological title in Mandaeism — the divine Man, often identified with Adam Kasia or the primordial being. Adding explanatory glosses narrows its referential range.
Mandaic couplet order preserved (throughout) — The reference systematically reverses paired lines in the renunciation litany. This translation preserves the Mandaic sequence: in each couplet, the stronger or more specific statement precedes the broader one (e.g., throne-Jerusalem before house-Judaea; intercourse before garlands; wine-mind before blemish; envy before sustenance; sublime Jordan before evening devotionals; pure sign before baptism). The Mandaic poetic structure places the dramatic charge first.
"Habshaba" for "Sunday" (v. 14) — Habshaba is a celestial being in Mandaean cosmology, not a weekday. Translating as "Sunday" reduces a divine entity to a calendar marker. Following the convention established in Chapters 14–17 of this project.
"Shilmai and Nidbai" for "Shelmey and Nedbey" (v. 15) — Following the established convention of this translation project (Chapters 1–18). The Mandaic reads shilmai u-yindbai, closer to "Shilmai" and "Nidbai" than the reference's anglicized forms.
"garment" for "mantle" (vv. 23–26) — The Mandaic busha means "garment" or "clothing" generically, from the L-B-Sh root ("to wear"). "Mantle" imports Elijah-Elisha associations from the Hebrew Bible that may colour the reader's interpretation. The Mandaic is neutral.
"watchtowers" for "penitentiaries" (v. 30) — The Mandaic matarata derives from the N-T-R root ("to guard, watch"). In Mandaean afterlife geography, souls pass through matarata — guardhouses or watchtowers where they are detained and questioned. "Penitentiaries" is a modern juridical term that imposes an alien institutional framework.
"the Day has not decreed against me" for "nor has the Daybreak condemned me" (v. 14) — The Mandaic yuma means "day," not "daybreak." The verb gazar means "to decree" or "to cut" (cognate with Hebrew gazar), carrying judicial rather than moral weight. "Condemned" is the reference's interpretive addition.
Twelve before Seven (vv. 17–18) — The Mandaic text places the Twelve's prostration before the Seven's greeting: u-trisar aqamii sagdia / shuba shlama shamlulii. The reference reverses this to put the Seven first.

independent translation standard attestation: This English was independently derived from reading the Classical Mandaic source text. The Haberl-McGrath English was consulted as a reference for verification and disambiguation, but the translation follows the Mandaic word order, grammar, and diction independently. All departures from the reference are documented above.

First English translation: No. Haberl and McGrath (2020) provide the first complete scholarly English translation. This is an independent English rendering from the same Mandaic source.

Scribal credit: Tansaku (探索), Expeditionary Translator .

Source Text: ࡎࡉࡐࡀࡓ ࡖࡉࡅࡄࡀࡀࡍ — ࡐࡓࡀࡒ 19

Classical Mandaic source text from Haberl and McGrath's critical edition (Brill, 2020), pp. 60–62. Presented for reference and verification.

ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡀࡌࡀࡓ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡁࡕࡅࡔࡁࡉࡄࡕࡇ ࡖࡂࡀࡁࡓࡀ ࡀࡍࡁࡑࡀࡉ
ࡁࡔࡅࡌࡇ ࡖࡀࡁ ࡀࡍࡄࡉࡓࡀࡍ
ࡌࡍ ࡏࡁࡉࡃࡀࡕࡀ ࡖࡎࡀࡉࡀࡍ ࡅࡋࡀࡀࡊࡔࡓࡀ
ࡀࡀࡍ ࡀࡍࡔࡐࡀࡉ ࡌࡍ ࡀࡋࡌࡀ ࡀࡐࡓࡒࡉࡕ
ࡌࡉࡕࡉࡀ ࡖࡄࡉࡉࡀ ࡋࡀࡄࡆࡅࡍ
ࡔࡅࡁࡀ ࡌࡔࡀࡉࡋࡉࡋࡉࡀ
ࡅࡀࡌࡓࡉࡀ
ࡅࡁࡕࡅࡔࡁࡉࡄࡕࡇ ࡖࡌࡀࡅࡍ ࡃࡀࡓࡔࡉࡕ
ࡁࡄࡀࡉࡋࡇ ࡖࡌࡀࡅࡍ ࡒࡀࡉࡌࡉࡕ
ࡀࡌࡀࡓࡀࡍࡋࡅࡍ
ࡅࡁࡕࡅࡔࡁࡉࡄࡕࡇ ࡖࡂࡀࡁࡓࡀ ࡀࡍࡁࡑࡀࡉ
ࡀࡀࡍ ࡁࡄࡀࡉࡋࡇ ࡖࡀࡁ ࡒࡀࡉࡉࡌࡀࡍ
ࡅࡋࡀࡅࡊࡓࡎࡉࡀ ࡕࡉࡓࡉࡑࡕ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡀࡀࡍ ࡋࡀࡅ ࡁࡀࡉࡕࡀ ࡁࡉࡍࡕ ࡁࡉࡀࡄࡅࡃ
ࡅࡋࡀࡔࡀࡌࡀࡔࡕࡀ ࡖࡌࡉࡕࡓࡀࡂࡀࡂࡀࡍ
ࡋࡀࡓࡉࡄࡌࡉࡕ ࡋࡊࡉࡋࡀ ࡅࡀࡓࡃࡀ
ࡅࡋࡀࡌࡀࡀࡍ ࡖࡔࡕࡀ ࡄࡀࡌࡓࡀ
ࡋࡀࡓࡉࡄࡌࡉࡕ ࡄࡅࡎࡓࡀࡀࡍ
ࡅࡀࡒࡅࡕ ࡀࡉࡉࡍࡀ ࡋࡀࡔࡓࡀࡕ ࡏࡋࡀࡉ
ࡋࡀࡓࡉࡄࡌࡉࡕ ࡏࡉࡊࡋࡕࡀ ࡖࡀࡐࡂࡓࡉࡀ
ࡅࡋࡀࡔࡍࡉࡕ ࡖࡔࡀࡀࡍࡉ ࡉࡀࡓࡃࡀࡍ
ࡋࡀࡔࡍࡉࡕ ࡓࡀࡄࡌࡀࡉ ࡖࡋࡉࡋࡉࡀ
ࡅࡋࡀࡔࡍࡉࡕ ࡃࡀࡉࡊࡀ ࡓࡅࡔࡅࡌࡀࡉ
ࡋࡀࡔࡍࡉࡕࡇ ࡋࡌࡀࡁࡑࡅࡕࡀࡉ
ࡅࡀࡍࡉࡐࡀ ࡉࡅࡌࡀ ࡋࡀࡂࡆࡀࡓ ࡏࡋࡀࡉ
ࡋࡀࡔࡍࡉࡕࡇ ࡏࡋ ࡄࡀࡁࡔࡀࡁࡀ
ࡖࡏࡕࡋࡅࡍ ࡌࡃࡅࡓࡕࡀ ࡁࡉࡕ ࡓࡅࡓࡁࡉࡀ
ࡋࡀࡔࡍࡉࡕࡉࡅࡍࡍ ࡏࡋ ࡔࡉࡋࡌࡀࡉ ࡅࡉࡍࡃࡁࡀࡉ
ࡅࡉࡀࡃࡉࡀ ࡖࡋࡉࡕࡁࡉࡀ ࡄࡀࡎࡉࡓ ࡅࡁࡉࡑࡓ
ࡌࡆࡀࡉࡊࡋࡉࡀ ࡅࡌࡀࡎࡒࡉࡋࡉࡀ
ࡄࡉࡉࡀ ࡄࡃࡅࡁࡇ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡉࡀࡄࡉࡀ
ࡅࡕࡓࡉࡎࡀࡓ ࡀࡒࡀࡌࡇ ࡎࡀࡂࡃࡉࡀ
ࡔࡅࡁࡀ ࡔࡋࡀࡌࡀ ࡔࡀࡋࡌࡅࡋࡇ
ࡅࡀࡌࡓࡉࡋࡇ ࡄࡀࡋࡉࡍ
ࡉࡀࡄࡉࡀ ࡋࡀࡀࡊࡃࡉࡁࡕ ࡌࡉࡀࡍࡉࡄࡅࡍ ࡄࡃࡀ
ࡔࡀࡅࡉࡕࡀ ࡄࡀࡀࡍࡕࡇ ࡖࡀࡀࡍࡕ ࡀࡌࡀࡓࡕ
ࡅࡋࡉࡀࡊ ࡖࡃࡀࡌࡉࡋࡀࡊ ࡋࡃࡉࡋࡀࡊ
ࡁࡀࡎࡉࡌࡀ ࡅࡀࡍࡉࡀ ࡀࡑࡅࡕࡀࡊ
ࡅࡉࡀࡒࡉࡓ ࡌࡉࡌࡓࡀ ࡖࡏࡄࡀࡁࡋࡀࡊ
ࡅࡔࡅࡕࡀࡊ ࡁࡅࡐࡌࡀࡊ ࡀࡍࡉࡀ
ࡋࡀࡃࡀࡌ ࡂࡀࡁࡓࡀ ࡒࡀࡃࡌࡀࡉࡀ ࡏࡄࡀࡁࡋࡇ
ࡋࡁࡅࡔࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡃࡌࡀࡉࡉࡀ
ࡋࡓࡀࡌ ࡂࡀࡁࡓࡀ ࡏࡄࡀࡁࡋࡇ
ࡋࡁࡅࡔࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡃࡌࡀࡉࡉࡀ
ࡋࡔࡅࡓࡁࡀࡉ ࡂࡀࡁࡓࡀ ࡏࡄࡀࡁࡋࡇ
ࡋࡁࡅࡔࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡃࡌࡀࡉࡉࡀ
ࡋࡔࡅࡌ ࡁࡓ ࡅࡍ ࡏࡄࡀࡁࡋࡇ
ࡋࡁࡅࡔࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡃࡌࡀࡉࡉࡀ
ࡏࡄࡀࡁࡋࡀࡊ ࡉࡀࡄࡉࡀ
ࡄࡀࡔࡕࡀ ࡏࡄࡀࡁࡋࡀࡊ ࡏࡋ ࡃࡉࡋࡀࡊ
ࡁࡀࡉࡕࡀ ࡁࡀࡑࡃࡉࡀ ࡌࡔࡕࡁࡉࡒ
ࡖࡎࡀࡋࡒࡉࡕ ࡅࡎࡀࡋࡉࡒ ࡌࡉࡀࡍࡊ
ࡉࡍࡎࡀࡒ ࡋࡅࡀࡕࡀࡊ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡊࡋ ࡌࡀࡍ ࡖࡉࡍࡆࡃࡀࡉࡊࡀ
ࡁࡌࡀࡈࡀࡓࡀࡕࡀ ࡉࡍࡔࡕࡀࡉࡀࡋ
ࡅࡊࡋ ࡖࡋࡀࡉࡍࡆࡃࡀࡉࡊࡀ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary, Texts and Translations 71, Mandaean Studies 1 (Leiden: Brill, 2020). Accessed via Internet Archive. Licensed under CC BY-NC-ND 4.0. Pages 60–62 (Mandaic text), 61–63 (English translation).

The Mandaic text represents the critical edition prepared from multiple manuscripts. Page numbers in the critical edition: pp. 60 (end of Chapter 18 / beginning of Chapter 19), 62 (continuation of Chapter 19). English reference: pp. 61, 63.

Chapter 20 — The Sun Sat in Its Seclusion

Chapter 20 of the Mandaean Book of John — the third chapter of the John-Johannes section (Chapters 18–33). The cosmos holds its breath: sun in seclusion, moon in eclipse, the four winds gripping each other's wings in silence. Then the sun speaks to Johannes — not as a celestial authority but as a supplicant. "You have three halos, a crown worth the whole world. If you go to the house of the Great, remember us." The Baptist's power exceeds the heavenly bodies. His response is not comfort but judgment: the perfect ship became the pride of glory, but the king's seal was placed upon her and she went to the dunghill, fought with her husband, sought her sons and could not find them. When her vows were fulfilled, she was not worthy of the house of Life. Seventeen verses.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Haberl and McGrath's critical edition (Brill, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Haberl and McGrath was consulted as a reference; all departures from the reference are documented in the colophon.

John teaches in the evenings of the night.
Yahya teaches in the nights.
And he said:
Yahya teaches in the nights.
In the name of the sublime and strange one!

The sun sat in its seclusion,
and the moon sat in its eclipse.
The four winds of the house
grasped one another's wings and breathed not.

The sun opened his mouth
and spoke to John in Jerusalem:

"You have three halos,
a crown worth the whole world.
You have a ship from the perfect,
which travels here in the Jordan.
You have the greater Plugta,
which goes here between the waters.
If you go to the house of the Great,
remember us before the Great."

John opened his mouth
and spoke to the sun in Jerusalem:

"You have indeed requested the halos,
and the perfect guard your crown.
This perfect ship
is the pride of glory.
They fashioned the Plugta
which goes between the waters.
The seal of the king was placed upon her,
and she cavorts in your name,
and goes to the place of dunghills.
She fights with her own husband,
she seeks her sons and does not find them.
When her vows were fulfilled and she departed,
she was not worthy of the house of Life.
She was not worthy of the house of Life,
and was not raised to the everlasting abode."

And Life is praised!

Colophon

Translated from Classical Mandaic by the Good Works Library (NTAC + Claude), April 2026.

The English translation of Haberl and McGrath was consulted as a reference. Seven departures from the reference are documented below:

"sat" for both sun and moon (v. 1) — The reference uses "sat" for the sun but "reposed" for the moon. The Mandaic uses the same verb (itib) both times. This translation preserves the exact parallel: the sun and moon perform the same action — withdrawing into their respective states.
"its eclipse" for "an eclipse" (v. 1) — The Mandaic b-talia can be read with or without a possessive sense. "Its eclipse" maintains the parallel with "its seclusion" — each celestial body withdraws into its own condition.
Past tense for the cosmic scene (vv. 1–3) — The reference shifts from past tense in verse 1 ("sat," "reposed") to present tense in verse 2 ("grasp," "breathe not") and verse 3 ("opens," "says"). The Mandaic verbal forms are consistent throughout. This translation uses past tense for the entire opening: the cosmos fell still, then the sun spoke.
"the pride of glory" for "Glory's Pride" (v. 9) — The Mandaic construct giuat iqara places "pride" as the head noun and "glory" as the genitive: "the pride belonging to glory." The reference capitalizes and reverses the English to produce a proper name. This translation preserves the Mandaic order as a description, not a title.
"fashioned" for "formed" (v. 10) — The Mandaic gitruia carries connotations of deliberate making. "Fashioned" preserves this slightly more than the reference's "formed."
"the Great" without "[Life]" (vv. 6, 8) — The reference interpolates "[Life]" in brackets after "the Great." The Mandaic says rabia only. This translation does not add what the Mandaic omits.
"Plugta" for "Pelugtā" (vv. 5, 10) — The reference uses the transliteration Pelugtā with schwa-marking. This translation uses a simplified form consistent with the project's conventions for Mandaic terms (cf. Habshaba, Shilmai, Nidbai).

independent translation standard attestation: This English was independently derived from reading the Classical Mandaic source text. The Haberl-McGrath English was consulted as a reference for verification and disambiguation, but the translation follows the Mandaic grammar, word order, and diction independently. All departures from the reference are documented above.

First English translation: No. Haberl and McGrath (2020) provide the first complete scholarly English translation. This is an independent English rendering from the same Mandaic source.

Scribal credit: Tankō (探鉱), Expeditionary Translator .

Source Text: ࡎࡉࡐࡀࡓ ࡖࡉࡅࡄࡀࡀࡍ — ࡐࡓࡀࡒ 20

Classical Mandaic source text from Haberl and McGrath's critical edition (Brill, 2020), p. 62. Presented for reference and verification.

ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡀࡌࡀࡓ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡁࡔࡅࡌࡀ ࡖࡔࡀࡀࡍࡉ ࡅࡌࡀࡍࡓࡊࡉࡀ
ࡅࡎࡉࡓࡀ ࡏࡕࡉࡁ ࡁࡕࡀࡋࡉࡀ
ࡔࡀࡌࡉࡔ ࡏࡕࡉࡁ ࡁࡅࡑࡓࡕࡀ
ࡋࡀࡂࡈࡉࡀ ࡂࡀࡍࡀࡐࡉࡄࡅࡍ ࡄࡃࡀࡃࡉࡀ ࡅࡋࡀࡀࡍࡔࡌࡉࡀ
ࡀࡓࡁࡀ ࡆࡉࡒࡉࡀ ࡖࡁࡀࡉࡕࡀ
ࡅࡋࡇ ࡋࡉࡀࡄࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡔࡀࡌࡉࡔ ࡋࡅࡐࡌࡇ ࡉࡐࡄࡕࡇ
ࡕࡀࡂࡀ ࡖࡔࡀࡅࡉࡋࡇ ࡋࡅࡊࡋࡇ ࡀࡋࡌࡀ
ࡏࡕࡋࡀࡊ ࡕࡋࡀࡕࡀ ࡕࡉࡉࡊࡀ
ࡖࡓࡀࡃࡉࡀ ࡄࡀࡀࡊ ࡁࡉࡀࡓࡃࡀࡍ
ࡏࡕࡋࡀࡊ ࡌࡍ ࡌࡔࡀࡋࡊࡉࡋ ࡎࡉࡐࡕࡍࡀ
ࡖࡄࡀࡀࡊ ࡓࡀࡃࡉࡀ ࡁࡉࡉࡍࡀ ࡌࡀࡉ ࡋࡌࡀࡉ
ࡏࡕࡋࡀࡊ ࡋࡐࡅࡂࡕࡀ ࡓࡀࡁࡕࡉࡀ
ࡒࡅࡃࡀࡌ ࡓࡁࡉࡀ ࡀࡃࡀࡊࡓ ࡏࡋࡀࡊ
ࡗ ࡕࡉࡆࡀࡋ ࡋࡁࡉࡕ ࡓࡁࡉࡀ
ࡅࡋࡇ ࡋࡔࡀࡌࡉࡔ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡉࡀࡄࡉࡀ ࡋࡅࡐࡌࡇ ࡉࡐࡄࡕࡇ
ࡅࡕࡀࡂࡀࡊ ࡀࡍࡈࡓࡉࡀ ࡂࡌࡉࡓࡉࡀ ࡏࡋࡇ
ࡀࡀࡍࡕ ࡕࡉࡉࡊࡀ ࡌࡉࡔࡀࡋ ࡔࡀࡋࡉࡕ
ࡂࡉࡅࡀࡕ ࡏࡒࡀࡓࡀ
ࡄࡀࡆࡉࡍ ࡌࡔࡀࡋࡊࡉࡋࡉࡀ ࡎࡉࡐࡕࡍࡀ
ࡖࡓࡀࡃࡉࡀ ࡁࡉࡉࡍࡀ ࡌࡀࡉ ࡋࡌࡀࡉ
ࡂࡉࡈࡓࡅࡉࡀ ࡋࡐࡅࡂࡕࡀ
ࡖࡂࡀࡉࡓࡀ ࡁࡔࡅࡌࡀࡊ
ࡄࡀࡕࡌࡀ ࡖࡌࡀࡋࡀࡊ ࡌࡀࡕࡀࡍ ࡏࡋࡇ
ࡅࡀࡆࡋࡀ ࡋࡁࡉࡕ ࡒࡉࡒࡋࡉࡀ
ࡁࡀࡉࡀ ࡁࡉࡍࡀ ࡋࡀࡌࡀࡔࡀࡊ
ࡒࡀࡓࡁࡀ ࡌࡍ ࡆࡀࡅࡀ ࡖࡀࡍࡔࡐࡇ
ࡋࡀࡔࡉࡄࡀ ࡋࡁࡉࡕ ࡄࡉࡉࡀ
ࡗ ࡔࡀࡋࡌࡅ ࡉࡍࡃࡓࡇ ࡅࡀࡍࡒࡐࡀ
ࡅࡋࡀࡌࡒࡀࡉࡌࡀ ࡋࡃࡀࡅࡓࡀ ࡕࡀࡒࡀࡍ
ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ

Source Colophon

The Mandaic text represents the critical edition prepared from multiple manuscripts.

Chapter 21 — Did I Not Go Alone and Return

Chapter 21 of the Mandaean Book of John — the fourth chapter of the John-Johannes section (Chapters 18–33). Johannes makes his most audacious claim: no prophet has gone alone and returned as he has. Two women — Meryey and Enishbai — weep at the prospect of his departure. He challenges Enishbai to find his replacement, offering himself for ransom at the price of gems, pearls, and gold. She cannot name his equal. Then Johannes declares the cosmic effects of his voice: the Torah falls void in Jerusalem, reciters cease, adulterers forsake their ways, brides weep in their veils, the child in the womb hears and weeps. Water rises in a pillar. Fish offer greetings. Winged birds prostrate in worship and deliver the chapter’s verdict: blessed is Yahya, blessed is the one he worships, and his throne is set in the house of Life. Forty verses.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Haberl and McGrath’s critical edition (Brill, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Haberl and McGrath was consulted as a reference; all departures from the reference are documented in the colophon.

John teaches in the evenings of the night.
Yahya teaches in the nights.
And he said:
Yahya teaches in the nights.

“Did I not go alone and return?
Who among prophets is like me?
And who teaches with my teachings?
And who speaks with my sublime voice?”

When Yahya said thus,
two women wept:
Meryey and Enishbai wept,
and the tears of the two women flowed.

And they said:

“We shall go and you will stay —
see that you do not make us stumble.
I shall go and you will stay —
see that you do not make me stumble.
I shall go and you will stay —
see that you do not let grief claim me.”

Yahya opened his mouth
and spoke to Enishbai in Jerusalem:

“Who is there to replace me on high?
Who is there to replace me in the house of the Great?
Who is there to replace me on high,
that you might ransom me?
If you are able to ransom me,
bring your gems and purchase me.
If you are able to ransom me,
bring your pearls and purchase me.
If you are able to ransom me,
bring your gold and purchase me.”

Enishbai opened her mouth
and spoke to Yahya in Jerusalem:

“Who is like you in Judaea?
And who is like you in Jerusalem,
that I should see him and forget you?”

“Who is like me?
Who is like me,
that you should see me and forget me?

From my voice and the sound of my teachings,
the Torah has become void in Jerusalem.
From the sound of their refrains,
reciters do not recite in Jerusalem.
The adulterers forsake their adultery,
and women do not go out for lewdness.
Brides come in their veils,
and their tears reach the earth.
The child in its mother’s womb
hears my voice and weeps.
Merchants do not trade in Judaea,
and fishermen do not fish in Jerusalem.
The women of the sons of Israel
do not wear colorful fabrics.
Brides do not adorn themselves with gold,
and ladies do not put on charms.
These women and men
do not see their faces in the mirror.
From my voice and the sound of my teachings,
water rose and stood in a pillar.
From my voice and the sound of my teachings,
fish offered greetings.
From my voice and the sound of my teachings,
winged birds prostrated in worship
and said:

‘Blessed are you, indeed blessed are you, Yahya,
and blessed is the man whom you worship.
You were saved and you were set free, Yahya,
and naked you left the world behind.
Women did not lure you with their adultery,
and their words did not dismay you.
You did not forget censers,
and incense for your Lord did not leave your mind.
You did not become drunk with wine,
and you did no deeds of abomination.
Infidelity did not snare you in Jerusalem.
You were saved and you were set free,
and your throne has been set in the house of Life.’”

And Life is praised!

Colophon

Translated from Classical Mandaic by the Good Works Library (NTAC + Claude), April 2026.

The English translation of Haberl and McGrath was consulted as a reference. Seven departures from the reference are documented below:

“Enishbai” for “Elizabeth” — The Mandaic text uses Enishbai, the Mandaic form of the name. The reference renders this as “Elizabeth.” This translation preserves the Mandaic form, consistent with the project’s convention of using “Meryey” and “Yahya” rather than anglicizing to “Mary” and “John.”
“teachings” for “lessons” (throughout) — The Mandaic drashai derives from the root D-R-SH, cognate with Aramaic drasha and Hebrew derash, denoting formal religious exposition. “Teachings” better captures this register than the reference’s “lessons.”
“lewdness” for “tail” (v. 21) — The reference renders the Mandaic term literally as “tail,” which functions as an idiom for sexual pursuit. This translation renders the sense rather than the euphemism, using “lewdness” to convey the intended meaning to English readers.
“dismay” for “panic” (v. 34) — The Mandaic verb suggests mental disturbance or confounding rather than acute fear. “Dismay” captures the sense of being spiritually shaken without the modern connotation of panic.
“from my voice” consistently (vv. 19, 28–32) — The reference alternates between “from my voice” and “at my voice.” The Mandaic preposition min consistently means “from.” This translation preserves the consistent preposition throughout.
“lure” for “seduce” (v. 33) — The Mandaic construction describes women’s adultery as a force that did not draw Johannes in. “Lure” preserves the active pulling sense of the Mandaic without the modern connotations of “seduce.”
“is praised” for “triumphs” (v. 40) — The Mandaic formula w-hiia zaikan appears at the close of every chapter. The project renders this consistently as “And Life is praised!” rather than the reference’s “And Life triumphs!”

independent translation standard attestation: This English was independently derived from reading the Classical Mandaic source text. The Haberl-McGrath English was consulted as a reference for verification and disambiguation, but the translation follows the Mandaic grammar, word order, and diction independently. All departures from the reference are documented above.

First English translation: No. Haberl and McGrath (2020) provide the first complete scholarly English translation. This is an independent English rendering from the same Mandaic source.

Scribal credit: Tanken (探検), Expeditionary Translator .

Source Text: ࡎࡉࡐࡀࡓ ࡖࡉࡅࡄࡀࡀࡍ — ࡐࡓࡀࡒ 21

Classical Mandaic source text from Haberl and McGrath’s critical edition (Brill, 2020), pp. 64–66. Presented for reference and verification.

ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡀࡌࡀࡓ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡌࡀࡄࡅ ࡁࡍࡉࡄࡀ ࡖࡃࡀࡌࡉࡋࡉࡀ ࡋࡃࡉࡋࡉࡀ
ࡖࡋࡀࡅ ࡁࡀࡋࡄࡅࡃࡀࡉ ࡀࡀࡍ ࡀࡆࡉࡋࡀࡍ ࡅࡀࡕࡉࡀࡍ
ࡅࡌࡀࡍ ࡌࡀࡌࡋࡉࡋ ࡁࡒࡀࡋࡀࡉ ࡔࡀࡉࡍࡀ
ࡅࡌࡀࡍ ࡃࡀࡓࡉࡔ ࡁࡃࡓࡀࡔࡀࡉ
ࡕࡀࡓࡕࡉࡍ ࡏࡔࡍࡉࡀ ࡁࡀࡉࡊࡀࡍ
ࡗ ࡄࡀࡉࡆࡉࡍ ࡀࡌࡀࡓ ࡉࡀࡄࡉࡀ
ࡅࡃࡉࡌࡀࡉࡄࡉࡍ ࡖࡕࡀࡓࡕࡉࡉࡍࡍ ࡀࡍࡕࡓࡀࡍ
ࡌࡉࡓࡉࡀࡉ ࡅࡏࡉࡍࡔࡁࡀࡉ ࡁࡀࡉࡊࡀࡍ
ࡅࡀࡌࡓࡀࡍ
ࡄࡆࡉࡀ ‖ ࡏࡃࡉࡋࡌࡀ ࡌࡀࡔࡊࡉࡋࡀࡕࡋࡉࡀ
ࡀࡉࡍࡍ ࡉࡍࡆࡀࡋ ࡅࡀࡀࡍࡕ ࡕࡉࡅࡐࡔ
ࡄࡆࡉࡀ ࡏࡃࡉࡋࡌࡀ ࡌࡀࡔࡊࡉࡋࡀࡕࡋࡉࡀ
ࡀࡀࡍ ࡏࡆࡀࡋ ࡅࡀࡀࡍࡕ ࡕࡉࡅࡐࡔ
ࡄࡀࡆࡉࡍ ࡏࡃࡉࡋࡌࡀ ࡌࡀࡋࡉࡀ ࡌࡀࡋࡂࡉࡈࡀࡕࡋࡉࡀ
ࡀࡀࡍ ࡏࡆࡀࡋ ࡅࡀࡀࡍࡕ ࡕࡉࡅࡐࡔ
ࡅࡏࡋ ࡏࡉࡍࡔࡁࡀࡉ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡉࡀࡄࡉࡀ ࡋࡅࡐࡌࡇ ࡉࡐࡄࡕࡇ
ࡌࡉࡀࡀࡊ ࡖࡄࡉࡋࡀࡐࡍ ࡁࡉࡕ ࡓࡅࡓࡁࡉࡀ
ࡌࡉࡀࡀࡊ ࡖࡄࡉࡋࡀࡐࡍ ࡁࡏࡌࡓࡅࡌ
ࡖࡀࡀࡍࡕ ࡋࡃࡉࡋࡉࡀ ࡆࡀࡁࡀࡍࡕࡋࡉࡀ
ࡌࡉࡀࡀࡊ ࡖࡄࡉࡋࡀࡐࡍ ࡁࡏࡌࡓࡅࡌ
ࡀࡉࡕࡀࡉ ࡄࡉࡋࡉࡊ ࡅࡆࡅࡁࡉࡍࡍ
ࡏࡅ ࡌࡉࡑࡉࡕ ࡋࡌࡉࡆࡉࡁࡀࡍࡍ
ࡀࡉࡕࡀࡉ ࡌࡀࡓࡂࡀࡉࡍࡀࡕࡉࡊ ࡅࡆࡉࡁࡉࡍࡍ
ࡏࡅ ࡌࡉࡑࡉࡉࡕ ࡋࡌࡉࡆࡉࡁࡀࡍࡍ
ࡀࡉࡕࡀࡉ ࡃࡀࡄࡁࡉࡊ ࡅࡆࡉࡁࡉࡍࡍ
ࡏࡅ ࡌࡉࡑࡉࡉࡕ ࡋࡌࡉࡆࡉࡁࡀࡍࡍ
ࡅࡋࡇ ࡋࡉࡀࡄࡉࡀ ࡖࡕࡉࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡏࡉࡍࡔࡁࡀࡉ ࡋࡅࡐࡌࡇ ࡕࡐࡀࡄࡕࡇ
ࡅࡌࡀࡍ ࡃࡀࡌࡉࡋࡀࡊ ࡋࡃࡉࡋࡀࡊ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡌࡀࡍ ࡃࡀࡌࡉࡋࡀࡊ ࡋࡃࡉࡋࡀࡊ ࡁࡉࡀࡄࡅࡃ
ࡖࡀࡀࡍ ࡏࡄࡉࡆࡉࡇ ࡅࡋࡃࡉࡋࡀࡊ ࡏࡉࡍࡔࡉࡀࡊ
ࡌࡀࡍ ࡃࡀࡌࡉࡀ ࡋࡃࡉࡋࡉࡀ
ࡌࡀࡅࡍ ࡋࡃࡉࡋࡉࡀ ࡃࡀࡌࡉࡀ
ࡖࡀࡀࡍࡕ ࡄࡀࡆࡉࡀࡕࡋࡉࡀ ‖ ࡅࡌࡉࡔࡍࡉࡀࡕࡋࡉࡀ
ࡏࡅࡓࡀࡉࡕࡀ ࡁࡉࡈࡋࡀࡕ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡖࡌࡍ ࡒࡀࡋࡀࡉ ࡅࡒࡀࡋ ࡃࡓࡀࡔࡀࡉ
ࡒࡀࡓࡅࡉࡉࡀ ࡋࡀࡒࡓࡅࡍ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡌࡍ ࡒࡀࡋࡀࡉࡄࡅࡍ ࡖࡏࡉࡍࡀࡀࡍࡉ
ࡅࡏࡔࡍࡉࡀ ࡋࡆࡅࡁࡉࡀ ࡋࡀࡀࡍࡒࡐࡀࡍ
ࡂࡀࡉࡀࡓࡉࡀ ࡔࡁࡀࡒ ࡂࡀࡅࡓࡀࡉࡅࡍ
ࡅࡃࡉࡌࡀࡉࡄࡉࡍ ࡌࡀࡈࡉࡀࡍ ࡀࡓࡒࡀ
ࡄࡉࡃࡅࡕࡀࡕࡀ ࡁࡋࡊࡉࡋࡀࡉࡄࡉࡍ ࡀࡕࡉࡀࡍ
ࡔࡉࡌࡇ ࡋࡒࡀࡋࡀࡉ ࡅࡁࡀࡊ
ࡉࡀࡋࡃࡀ ࡁࡓࡊࡀࡎ ࡏࡌࡇ
ࡅࡀࡑࡉࡀࡃࡉࡀ ࡋࡀࡀࡑࡉࡃࡉࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡕࡀࡂࡍࡀࡓࡉࡀ ࡋࡀࡆࡀࡁࡉࡍࡀ ࡁࡉࡀࡄࡅࡃ
ࡌࡀࡉࡍࡀ ࡖࡉࡑࡁࡀ ࡋࡀࡋࡀࡁࡔࡀࡍ
ࡏࡔࡍࡉࡀ ࡖࡁࡉࡍࡀ ࡀࡎࡓࡀࡉࡉࡋ
ࡅࡄࡀࡓࡀࡕࡀ ࡄࡅࡌࡓࡉࡀ ࡋࡀࡓࡀࡌࡉࡀࡍ
ࡄࡉࡃࡅࡕࡀࡕࡀ ࡋࡀࡓࡀࡌࡉࡀࡍ ࡃࡀࡄࡁࡀ
ࡋࡀࡄࡀࡆࡉࡍ ࡀࡍࡀࡐࡉࡄࡅࡍ ࡁࡀࡍࡅࡓࡀ
ࡄࡀࡋࡉࡍ ࡏࡔࡍࡉࡀ ࡅࡂࡅࡁࡓࡉࡀ
ࡌࡉࡀ ࡁࡏࡈࡑࡅࡉࡍࡀ ࡏࡈࡑࡅࡉࡍࡀ ࡒࡀࡌ
ࡌࡍ ࡒࡀࡋࡀࡉ ࡅࡒࡀࡋ ࡃࡓࡀࡔࡀࡉ
ࡅࡍࡉࡍࡀ ࡔࡋࡀࡌࡀ ࡔࡀࡋࡌࡅࡍ
ࡌࡍ ࡒࡀࡋࡀࡉ ࡅࡒࡀࡋ ࡃࡓࡀࡔࡀࡉ
ࡉࡑࡀࡐࡓ ࡂࡀࡃࡀࡐ ࡎࡉࡂࡅࡃࡕࡀ ࡎࡂࡉࡃ ࡅࡀࡌࡀࡓ
ࡌࡍ ࡒࡀࡋࡀࡉ ࡅࡒࡀࡋ ࡃࡓࡀࡔࡀࡉ
ࡅࡈࡅࡁࡇ ‖ ࡋࡂࡀࡁࡓࡀ ࡖࡎࡀࡂࡃࡀࡕࡋࡇ
ࡈࡅࡁࡀࡊ ࡅࡕࡅࡌ ࡈࡅࡁࡀࡊ ࡉࡀࡄࡉࡀ
ࡅࡓࡉࡒࡀࡍ ࡔࡁࡀࡒࡕࡇ ࡋࡀࡋࡌࡀ ࡋࡀࡂࡀࡓࡅࡊ
ࡏࡕࡀࡐࡓࡀࡒࡕ ࡅࡏࡔࡕࡀࡅࡆࡀࡁࡕ ࡉࡀࡄࡉࡀ
ࡅࡋࡀࡌࡉࡉࡍࡋࡀࡉࡄࡅࡍ ࡋࡀࡔࡀࡓࡄࡉࡆࡅࡊ
ࡏࡔࡍࡉࡀ ࡁࡂࡀࡅࡓࡀࡉࡄࡅࡍ
ࡋࡌࡀࡓࡀࡊ ࡌࡍ ࡏࡅࡓࡑࡀࡊ
ࡁࡓࡉࡄࡀࡉࡍࡀ ࡅࡁࡅࡎࡌࡀࡉࡍࡀ ࡋࡀࡔࡍࡀࡉࡕࡇ
ࡅࡋࡀࡁࡀࡃࡕ ࡏࡅࡁࡀࡃࡉࡀ ࡖࡏࡅࡋࡀ
ࡋࡀࡓࡅࡉࡕ ࡁࡄࡀࡌࡓࡀ
ࡏࡕࡀࡐࡓࡀࡒࡕ ࡅࡏࡔࡕࡀࡅࡆࡀࡁࡕ
ࡋࡀࡋࡉࡂࡈࡀࡊ ࡎࡉࡈࡉࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡅࡅࡊࡓࡎࡉࡀࡊ ࡕࡓࡉࡋࡑࡀࡊ ࡁࡉࡕ ࡄࡉࡉࡀ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary, Texts and Translations 71, Mandaean Studies 1 (Leiden: Brill, 2020). Accessed via Internet Archive. Licensed under CC BY-NC-ND 4.0. Pages 64–66 (Mandaic text), pages 65–67 (English translation).

The Mandaic text represents the critical edition prepared from multiple manuscripts.

Chapter 22 — He Called Out a Proclamation

Chapter 22 of the Mandaean Book of John — the fifth chapter of the John-Johannes section (Chapters 18–33). Johannes calls out a proclamation to the world, warning all who stand in wickedness to buy a path while they can. He prophesies the end of the elect, the silencing of Life’s voice, and the withdrawal of the sublime sign. Jacob, Benjamin, and Meryey question him under oath. Johannes answers with the most explosive prophecy in the Book of John: once the priests are slaughtered and the Israelites are slain, Muhammad the Arab will be born. Tents will be replaced by mosques. Stability, peace, weddings, and the faith itself will be removed. Those who come after will pervert their scales, henna their beards, pray in their mosques, and interrogate the Mandaeans about their prophet and their book. The chapter ends with the Mandaean confession: our Lord is the king of light, and he is the one on high. Forty verses.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Haberl and McGrath’s critical edition (Brill, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Haberl and McGrath was consulted as a reference; all departures from the reference are documented in the colophon.

John teaches in the evenings of the night.
Yahya teaches in the nights.
Yahya teaches in the nights,
and said:

He called out a proclamation in the world.

"O you who stand in wickedness —
come, buy a path before you!
O you who compound interest upon interest —
come, buy a path before you!
O you who sleep in fragrant wreaths —
get up, buy a path before you!
O you who wear roses and silk —
get up, buy a path before you!
O you who lie in flattery —
get up, buy a path before you!

For the righteous elect’s children will rise,
and Life’s voice will not approach the world.
The ascensions will rise,
but the pure turban will not be confirmed.
The living baptism will rise,
but the sublime sign will not be there."

When Yahya said this,
Jacob, Benjamin, and Meryey
spoke to Yahya in Jerusalem, saying:

"By Life whom you worship, Yahya,
I adjure you —
again I adjure you, Yahya,
by the Daybreak whose name is dear:

Will the righteous elect’s children rise,
and Life’s voice not approach the world?
Will the ascensions rise,
and the pure turban not be confirmed?
Will the living baptism rise,
and the sublime sign not be there?"

When Jacob, Benjamin, and Meryey said this,
Yahya spoke to them in Jerusalem, saying:

"Once the priests are all slaughtered
and are no more,
the children of Israel will be slain.

Muhammad the Arab will be born —
the son of adoption, the son of the forsaken,
the son of adoption, Ishmael —
and he will be called the son of Aminah and Abdallah.

He will remove all tents,
and mosques will multiply in the world.
He will remove stability and peace,
and deceit and wickedness will multiply in the world.
He will remove weddings
and invitations from the Earth.

He will remove the faith
and not seclude women in childbirth.

Not a single bell will ring on Earth,
none of them will ring.
They will hate the book of wisdom,
so that they bring wickedness into the world.
They will hate adultery, but commit adultery;
hate theft, but commit theft;
hate usury and compound interest,
but give one and take nine.

They pervert their scales
and magnify their weights.

Some of them shave their heads,
and some of them neglect their hair.
Some of them neglect their hair,
and some of them henna their beards.
Some of them henna their beards
and rise to pray in their mosques.

When they see a man putting on a girdle,
great distress covers all their stature.
They begin questioning and say,
‘Who is your prophet?

Tell us, who is your prophet,
and tell us, which is your book?
Tell us, which is your book,
and tell us, whom do you worship?’

They neither know nor understand —
accursed and disgraceful —
they neither know nor understand
that our Lord is the king of light.
He is the one on high."

And Life is praised!

Colophon

Translated from Classical Mandaic by the Good Works Library (NTAC + Claude), April 2026.

The English translation of Haberl and McGrath was consulted as a reference. Eight departures from the reference are documented below:

"Yahya" for "John" — The Mandaic text uses Yahia (ܡܐܗܐܡ), the Mandaic form of the Baptist’s name. This translation preserves the Mandaic form, consistent with the project’s convention across all chapters.
"is praised" for "triumphs" — The Mandaic formula w-hiia zaikan closes every chapter. The project renders this consistently as "And Life is praised!" rather than the reference’s "And Life triumphs!"
"I adjure you" for "I ask that you swear" (vv. 11–14) — The Mandaic maumyanlak is a single causative form from the root M-W-M: "I make you swear" = "I adjure you." More concise and precise than the reference’s periphrasis.
"king of light" for "light king" (v. 39) — The Mandaic malak d-hnura is a construct phrase: malak = king, d- = of, hnura = light. "King of light" follows the Mandaic syntax more faithfully than the reference’s reversed English compound.
"great distress covers all their stature" for "misery covers them from head to toe" (v. 33) — The Mandaic reads qirsa rba la-bishlh l-kulh qumtaihun: qirsa = distress, rba = great, qumtaihun = their stature. The reference paraphrases with "head to toe." This translation preserves the Mandaic’s precise idiom.
"the son of the forsaken" for "son of a forsaken son" (v. 19) — The Mandaic bar shibqauia = "son of the forsaken one." The reference’s "son of a forsaken son" adds an extra generation not present in the Mandaic.
"wickedness" consistently for "ula" — Where the reference alternates between "evil" and "wickedness," the Mandaic consistently uses ula (ܐܗܔܐ). This translation renders it consistently as "wickedness."
"multiply" for "increase" (vv. 22–24) — The Mandaic verbs describing the spread of mosques, deceit, and wickedness suggest active proliferation. "Multiply" captures this stronger sense.

independent translation standard attestation: This English was independently derived from reading the Classical Mandaic source text. The Haberl-McGrath English was consulted as a reference for verification and disambiguation, but the translation follows the Mandaic grammar, word order, and diction independently. All departures from the reference are documented above.

First English translation: No. Haberl and McGrath (2020) provide the first complete scholarly English translation. This is an independent English rendering from the same Mandaic source.

Scribal credit: Tansaku (探索), Expeditionary Translator .

Source Text: ܡܒܐܔܐܓ ܖܐܗܐܐܕ — ܔܓܐܙ 22

Classical Mandaic source text from Haberl and McGrath’s critical edition (Brill, 2020), pp. 66–68. Presented for reference and verification.

ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡀࡌࡀࡓ
ࡀࡊࡋࡅࡆࡀ ࡒࡓࡀࡁࡇ ࡁࡀࡋࡌࡀ
ࡀࡕࡅࡍ ࡏࡅࡄࡓࡀ ࡋࡒࡅࡃࡀࡌࡀࡉࡅࡊࡍ ࡆࡁࡅࡍ
ࡉࡀ ࡖࡒࡀࡉࡌࡉࡀ ࡁࡏࡅࡋࡀ
ࡀࡕࡅࡍ ࡏࡅࡄࡓࡀ ࡋࡒࡅࡃࡀࡌࡀࡉࡅࡊࡍ ࡆࡁࡅࡍ
ࡉࡀ ࡖࡀࡋࡊࡉࡀ ࡄࡁࡅࡋࡉࡀ ࡅࡄࡁࡅࡋ ࡄࡁࡅࡋࡉࡀ
ࡒࡅࡌ ࡏࡅࡄࡓࡀ ࡋࡒࡅࡃࡀࡌࡀࡉࡅࡊࡍ ࡆࡁࡅࡍ
ࡉࡀ ࡖࡔࡀࡁࡊࡉࡀ ࡁࡉࡋࡊࡉࡋࡉࡀ ࡁࡅࡎࡌࡀ
ࡒࡅࡌ ࡏࡅࡄࡓࡀ ࡋࡒࡅࡃࡀࡌࡀࡉࡅࡊࡍ ‖ ࡆࡁࡅࡍ
ࡉࡀ ࡖࡋࡀࡁࡔࡉࡀ ࡅࡀࡓࡃࡀ ࡅࡔࡀࡓࡀࡉࡀ
ࡒࡅࡌ ࡏࡅࡄࡓࡀ ࡋࡒࡅࡃࡀࡌࡀࡉࡅࡊࡍ ࡆࡁࡅࡍ
ࡉࡀ ࡖࡔࡀࡁࡊࡉࡀ ࡁࡉࡔࡅࡐࡓ ࡀࡍࡉࡐࡀ
ࡅࡒࡀࡋࡀ ࡖࡄࡉࡉࡀ ࡋࡀࡌࡉࡕࡉࡒࡓࡉࡁࡇ ࡁࡀࡋࡌࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡎࡀࡋࡒࡉࡀ ࡁࡉࡍࡀ ࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ
ࡅࡋࡀࡌࡉࡕࡓࡉࡑ ࡃࡀࡉࡊࡀ ࡁࡅࡓࡆࡉࡒࡍࡀ
ࡎࡀࡋࡒࡀࡍ ࡌࡀࡎࡒࡀࡕࡀ
ࡅࡋࡀࡄࡀࡅࡉࡀ ࡖࡔࡀࡀࡍࡉ ࡓࡅࡔࡅࡌࡀ
ࡎࡀࡋࡒࡀ ࡌࡀࡁࡑࡅࡕࡀ ࡄࡀࡉࡕࡀ
ࡉࡀࡒࡉࡐ ࡅࡁࡉࡍࡀ ࡀࡌࡉࡍ ࡅࡌࡉࡓࡉࡀࡉ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡉࡀࡄࡉࡀ ࡌࡀࡋࡉࡋ
ࡖࡉࡍࡌࡀࡓࡅࡋࡇ ࡋࡉࡀࡄࡉࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡌࡀࡅࡌࡉࡀࡍࡋࡀࡊ
ࡉࡀ ࡉࡀࡄࡉࡀ ࡁࡄࡉࡉࡀ ࡖࡎࡀࡂࡃࡀࡕࡋࡅࡍ
ࡁࡀࡍࡉࡐࡀ ࡉࡅࡌࡀ ࡖࡉࡀࡒࡉࡓ ࡔࡅࡌࡇ
ࡕࡅࡌ ࡌࡀࡅࡌࡉࡀࡍࡋࡀࡊ ࡉࡀࡄࡉࡀ
ࡅࡒࡀࡋࡀ ࡖࡄࡉࡉࡀ ࡋࡀࡌࡉࡕࡉࡒࡓࡉࡁࡇ ࡁࡀࡋࡌࡀ
ࡌࡏ ࡎࡀࡋࡒࡉࡀ ࡁࡉࡍࡀ ࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ
ࡅࡋࡀࡌࡉࡕࡓࡉࡑ ࡃࡀࡉࡊࡀ ࡁࡅࡓࡆࡉࡒࡍࡀ
ࡌࡏ ࡎࡀࡋࡒࡀࡍ ࡌࡀࡎࡒࡀࡕࡀ
ࡅࡋࡀࡄࡀࡅࡉࡀ ࡖࡔࡀࡀࡍࡉ ࡓࡅࡔࡅࡌࡀ
ࡌࡏ ࡎࡀࡋࡒࡀ ࡌࡀࡁࡑࡅࡕࡀ ࡄࡀࡉࡕࡀ
ࡅࡁࡉࡍࡀ ࡀࡌࡉࡍ ࡅࡌࡉࡓࡉࡀࡉ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡉࡀࡒࡉࡐ
ࡌࡀࡋࡉࡋ ࡉࡀࡄࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡅࡍ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡅࡋࡀࡄࡀࡅࡉࡍ ࡁࡉࡍࡀ ࡎࡓࡀࡉࡉࡋ ‖ ࡌࡉࡕࡂࡀࡈࡋࡉࡀ
ࡗ ࡌࡉࡕࡂࡀࡈࡋࡉࡀ ࡅࡊࡋࡄࡅࡍ ࡀࡊࡄࡉࡍࡀ
ࡁࡓ ࡀࡓࡁࡅࡉࡀ ࡁࡓ ࡔࡉࡁࡒࡅࡉࡀ
ࡅࡌࡉࡕࡋࡉࡃ ࡌࡄࡀࡌࡀࡃ ࡀࡓࡁࡀࡉࡀ
{ࡅࡁࡓ ࡀࡌࡕࡇ ࡖࡘࡀࡁࡃࡀࡋࡄ ࡒࡀࡓࡉࡋࡇ }ࡋࡀࡋࡌࡀ
ࡁࡓ ࡀࡓࡁࡅࡉࡀ ࡔࡅࡌࡏࡉࡉࡋ
ࡅࡌࡀࡎࡂࡃࡉࡀ ࡀࡍࡔࡐࡉࡀ ࡁࡀࡋࡌࡀ
ࡌࡀࡎࡉࡒࡋࡅࡍ ࡋࡅࡊࡋࡄࡅࡍ ࡌࡀࡔࡊࡉࡍࡀ
ࡅࡀࡊࡃࡁࡀ ࡅࡏࡅࡋࡀ ࡀࡍࡅࡐࡔ ࡁࡀࡋࡌࡀ
ࡌࡀࡎࡒࡉࡋࡇ ࡋࡕࡅࡒࡀࡍ ࡅࡔࡀࡋࡌࡀ
ࡅࡆࡀࡌࡀࡀࡍࡕࡀ ࡌࡍ ࡕࡉࡁࡉࡋ
ࡌࡀࡎࡒࡉࡋࡅࡍ ࡋࡄࡉࡋࡅࡋࡉࡀ
ࡅࡅࡑࡓࡕࡀ ࡋࡄࡀࡉࡕࡀ ࡋࡀࡀࡑࡉࡓࡉࡀ
ࡌࡀࡎࡒࡉࡋࡇ ࡋࡄࡀࡉࡌࡀࡅࡍࡕࡀ
ࡅࡋࡀࡌࡒࡀࡓࡒࡉࡔࡉࡀ ࡅࡊࡋࡄࡅࡍ
ࡅࡋࡀࡌࡒࡀࡓࡒࡉࡔ ࡆࡀࡂࡍࡀ ࡁࡕࡉࡁࡉࡋ
ࡖࡏࡅࡋࡀ ࡓࡀࡌࡉࡁࡇ ࡁࡀࡋࡌࡀ
ࡁࡉࡍࡀ ࡀࡊࡃࡁࡀ ࡖࡄࡉࡅࡊࡌࡕࡀ
ࡅࡎࡀࡉࡍࡀ ࡂࡅࡍࡁࡕࡀ ࡅࡂࡀࡁࡍࡉࡀ
ࡎࡀࡉࡍࡀ ࡂࡀࡅࡓࡀ ࡅࡂࡀࡉࡓࡉࡀ
ࡅࡉࡀࡄࡁࡉࡀ ࡄࡃࡀ ࡅࡔࡀࡒࡋࡉࡀ ࡕࡔࡀ
ࡅࡎࡀࡉࡍࡀ ࡄࡁࡅࡋࡉࡀ ࡄࡁࡅࡋ ࡄࡁࡅࡋࡉࡀ
ࡅࡌࡓࡀࡅࡓࡉࡁࡉࡋࡅࡍ ࡋࡌࡉࡕࡒࡀࡋࡅࡍ
ࡀࡑࡋࡉࡋࡉࡍ ࡋࡆࡁࡀࡉࡍࡀࡕࡅࡍ
ࡅࡌࡉࡀࡍࡉࡄࡅࡍ ࡌࡀࡆࡍࡉࡀࡉࡄࡅࡍ ࡔࡀࡁࡒࡉࡀ
ࡌࡉࡀࡍࡉࡄࡅࡍ ‖ ࡖࡂࡀࡉࡓࡉࡀ ࡓࡉࡔࡀࡉࡄࡅࡍ
ࡅࡌࡉࡀࡍࡉࡄࡅࡍ ࡃࡉࡒࡀࡍࡉࡄࡅࡍ ࡁࡄࡉࡀࡍ ࡀࡑࡁࡉࡀ
ࡌࡉࡀࡍࡉࡄࡅࡍ ࡖࡔࡀࡁࡒࡉࡀ ࡌࡀࡆࡍࡉࡀࡉࡄࡅࡍ
ࡅࡒࡀࡉࡌࡉࡀ ࡅࡌࡀࡑࡋࡉࡀ ࡁࡉࡕ ࡌࡀࡆࡂࡃࡀࡉࡄࡅࡍ
ࡌࡉࡀࡍࡉࡄࡅࡍ ࡀࡑࡁࡉࡀ ࡃࡉࡒࡀࡍࡉࡄࡅࡍ ࡁࡄࡉࡀࡍ
ࡒࡉࡓࡎࡀ ࡓࡁࡀ ࡋࡀࡁࡉࡔࡋࡇ ࡋࡅࡊࡋࡇ ࡒࡅࡌࡕࡀࡉࡄࡅࡍ
ࡗ ࡄࡀࡆࡉࡋࡇ ࡋࡂࡀࡁࡓࡀ ࡖࡏࡎࡉࡓࡋࡇ ࡄࡉࡌࡉࡀࡀࡍ
ࡅࡀࡌࡓࡉࡋࡅࡍ ࡁࡍࡉࡄࡀࡊ ࡌࡀࡍ
ࡒࡀࡉࡌࡉࡀ ࡅࡌࡔࡀࡉࡋࡉࡋࡅࡍ
ࡅࡀࡌࡀࡓࡋࡀࡍ ࡃࡊࡀࡁࡀࡊ ࡌࡀࡍ
ࡀࡌࡀࡓࡋࡀࡍ ࡌࡀࡍ ࡁࡍࡉࡄࡀࡊ
ࡅࡀࡌࡀࡓࡋࡀࡍ ࡋࡌࡀࡅࡍ ࡎࡀࡂࡃࡀࡕࡋࡇ
ࡅࡀࡌࡀࡓࡋࡀࡍ ࡌࡀࡍ ࡃࡊࡀࡁࡀࡊ
ࡋࡉࡈࡉࡀ ࡅࡁࡄࡉࡕࡉࡀ
ࡋࡀࡉࡀࡃࡉࡀ ࡅࡋࡀࡀࡐࡓࡔࡉࡀ
ࡖࡌࡀࡓࡀࡉࡀࡍ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ
ࡋࡀࡉࡀࡃࡉࡀ ࡅࡋࡀࡀࡐࡓࡔࡉࡀ
ࡁࡌࡓࡅࡌࡀ ࡄࡃࡀ ࡄࡅ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary, Texts and Translations 71, Mandaean Studies 1 (Leiden: Brill, 2020). Accessed via Internet Archive. Licensed under CC BY-NC-ND 4.0. Pages 66–68 (Mandaic text), pages 67–69 (English translation).

The Mandaic text represents the critical edition prepared from multiple manuscripts.

Chapter 23 — Beware for Me, My Brothers

Chapter 23 of the Mandaean Book of John — the sixth chapter of the John-Johannes section (Chapters 18–33). Yahya warns his brothers and friends to beware of ‘the pits that women dig.’ He delivers a litany of consequences for the woman who is polluted but not made right: the dark mountain will devour her, she will not taste the great Ocean, her skirts will be empty, her sons will be dead. She has polluted the clear waters and revealed the hidden secrets, casting them on a dunghill. The sun and the moon curse her. The chapter concludes with instruction on ritual washing — pour water over yourselves, wash to the top of your heads, for if any hair is left upon you, you cannot claim to have washed with water in this world. Fifteen verses.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Haberl and McGrath’s critical edition (Brill, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Haberl and McGrath was consulted as a reference; all departures from the reference are documented in the colophon.

John teaches in the evenings of the night.
Yahya teaches in the nights.
Yahya teaches in the nights,
and says:

“Beware for me, my brothers,
and beware for me, my friends.
Beware for me, my brothers,
of the pits that women dig.

All their pits will be filled,
and all the pits will become foundations.
The pits that women dig
will not be closed for a thousand millennia.

She who is polluted but not made right,
the dark mountain will devour her.

She who is polluted but not made right,
she will not taste the great Ocean.

She who is polluted but not made right,
her skirts will be empty.

She who is polluted but not made right,
she will have dead sons.

She will curse heaven and earth,
because she polluted the clear waters,
and revealed the hidden secrets,
and brought them out and cast them on a dunghill.

The sun and the moon
curse with a wicked curse.

When you are lying in your beds,
pour water over yourselves.
Before you pour water over yourselves,
wash to the top of your heads.
For if any hair is left
upon your heads, you cannot say:

‘We do wash with water, in this world.’”

And Life is praised!

Colophon

Translated from Classical Mandaic by the Good Works Library (NTAC + Claude), April 2026.

The English translation of Haberl and McGrath was consulted as a reference. Nine departures from the reference are documented below:

“Yahya” for “John” — The Mandaic text uses Yahia (ࡉࡀࡄࡉࡀ), the Mandaic form of the Baptist’s name. This translation preserves the Mandaic form, consistent with the project’s convention across all chapters.
“is praised” for “triumphs” — The Mandaic formula w-hiia zaikan closes every chapter. The project renders this consistently as “And Life is praised!” rather than the reference’s “And Life triumphs!”
“and beware” in v1 — The Mandaic w-ezdahrulya has the conjunction w- (and): “and beware for me, my friends.” The reference drops the conjunction.
“is polluted but not made right” for “gets polluted but is not made right” (vv. 5–8) — The Mandaic d-mitanap w-la-makwan uses passive participles. “Is polluted” matches the stative force of the Mandaic participle more precisely than the reference’s inchoative “gets polluted.”
“wicked” for “evil” (v. 11) — Mandaic bishta rendered consistently with the project’s convention for cognate terms (cf. ula = wickedness in Ch. 22).
“cast” for “tossed” (v. 10) — Mandaic shdathe (Sh-D-Y, to cast/throw); “cast” carries a more formal register appropriate to sacred text.
“lying” for “sleeping” (v. 12) — The Mandaic shabkitun (Sh-B-K) means “to lie down, recline.” The reference’s “sleeping” adds an assumption about consciousness not present in the Mandaic.
“pour” for “toss” (v. 12) — Mandaic ramun (R-M-Y) can mean throw, toss, cast, or pour. In a ritual washing context, “pour” is more precise for the act described.
“For if” for “Since if” (v. 14) — More natural English for the Mandaic causal-conditional construction.

independent translation standard attestation: This English was independently derived from reading the Classical Mandaic source text. The Haberl-McGrath English was consulted as a reference for verification and disambiguation, but the translation follows the Mandaic grammar, word order, and diction independently. All departures from the reference are documented above.

First English translation: No. Haberl and McGrath (2020) provide the first complete scholarly English translation. This is an independent English rendering from the same Mandaic source.

Scribal credit: Tansaku (探索), Expeditionary Translator .

Source Text: ࡃࡓࡀࡔࡀ ࡖࡉࡀࡄࡉࡀ — ࡐࡓࡒࡀ 23

Classical Mandaic source text from Haberl and McGrath’s critical edition (Brill, 2020), pp. 68–70. Presented for reference and verification.

ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡀࡌࡀࡓ
ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡀࡄࡀࡉ
ࡅࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡓࡀࡄࡌࡀࡉ
ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡀࡄࡀࡉ
ࡌࡍ ࡀࡍࡂࡍࡀࡓࡉࡀ ࡖࡀࡊࡓࡉࡀࡍ ࡏࡔࡍࡉࡀ
ࡅࡊࡋࡄࡅࡍ ࡀࡊࡌࡀࡉࡑࡀ ࡌࡉࡔࡕࡀࡃࡉࡊࡀ
ࡅࡊࡋࡄࡅࡍ ࡀࡍࡂࡍࡓࡉࡀ ࡌࡈࡀࡌࡀࡌࡉࡀ
ࡀࡍࡂࡍࡓࡉࡀ ࡖࡀࡊࡓࡉࡀࡍ ࡏࡔࡍࡉࡀ
ࡀࡋࡉࡐ ࡀࡋࡉࡐ ࡔࡉࡍࡀ ࡋࡀࡌࡈࡀࡌࡀࡌࡉࡀ
ࡖࡌࡈࡀࡍࡀࡐ ࡅࡋࡀࡌࡀࡊࡅࡀࡍ
ࡁࡀࡋࡀࡋࡇ ࡈࡅࡓࡀ ࡄࡀࡔࡀࡊ
ࡖࡌࡈࡀࡍࡀࡐ ࡅࡋࡀࡌࡀࡊࡅࡀࡍ
ࡋࡀࡁࡓࡀࡋࡇ ࡋࡉࡀࡌࡀ ࡓࡁࡀ ࡖࡎࡅࡐ
ࡖࡌࡈࡀࡍࡀࡐ ࡅࡋࡀࡌࡀࡊࡅࡀࡍ
ࡔࡉࡅࡐࡋࡉࡀ ࡎࡓࡉࡒࡉࡀ ࡄࡀࡅࡉࡋࡇ
ࡖࡌࡈࡀࡍࡀࡐ ࡅࡋࡀࡌࡀࡊࡅࡀࡍ
ࡁࡉࡍࡀ ࡌࡉࡕࡉࡀ ࡄࡀࡅࡉࡋࡇ
ࡕࡉࡋࡉࡈࡇ ࡔࡅࡌࡉࡀ ࡅࡀࡓࡒࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡈࡀࡍࡀࡐࡕ ࡌࡉࡀ ࡕࡀࡒࡉࡍࡀ
ࡅࡓࡀࡆࡉࡀ ࡀࡊࡎࡉࡉࡀ ࡂࡀࡋࡀࡋࡀࡕ
ࡅࡀࡒࡐࡀࡕ ࡔࡃࡀࡕࡇ ࡋࡒࡉࡒࡉࡋࡕࡀ
ࡔࡀࡌࡉࡔ ࡅࡎࡉࡓࡀ ࡋࡅࡈࡕࡀ
ࡁࡉࡔࡕࡀ ࡋࡀࡈࡅ
ࡗ ࡁࡀࡓࡎࡀࡉࡅࡊࡍ ࡔࡀࡁࡊࡉࡕࡅࡍ
ࡌࡉࡀ ࡏࡋࡀࡅࡀࡉࡅࡊࡍ ࡓࡌࡅࡍ
ࡌࡍ ࡒࡅࡃࡀࡌ ࡖࡓࡀࡌࡉࡕࡅࡍ ࡏࡋࡀࡅࡀࡉࡅࡊࡍ
ࡌࡉࡀ ࡁࡓࡉࡔ ࡓࡉࡔࡀࡉࡅࡊࡍ ࡄࡅࡐ
ࡀࡌࡉࡈࡍࡅࡋ ࡏࡅ ࡆࡉࡌࡕࡀ ࡀࡐࡉࡔࡀ
ࡁࡓࡉࡔࡀࡉࡅࡊࡍ ࡋࡀࡌࡓࡉࡕࡅࡍ
ࡖࡌࡉࡀ ࡎࡉࡀࡉࡉࡍࡍ ࡁࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary, Texts and Translations 71, Mandaean Studies 1 (Leiden: Brill, 2020). Accessed via Internet Archive. Licensed under CC BY-NC-ND 4.0. Pages 68–70 (Mandaic text), pages 69–71 (English translation).

The Mandaic text represents the critical edition prepared from multiple manuscripts. Couplet order verified against the English reference; PyMuPDF text extraction produces a consistent RTL reversal artifact in couplet pairs.

Chapter 24 — I Was in the House of My Seclusion

Chapter 24 of the Mandaean Book of John — the seventh chapter of the John-Johannes section (Chapters 18–33). Yahya testifies from his seclusion: he was neither defective nor imperfect, neither bound by their works nor walking in their way. He calls and instructs his friends: be not defective, let there be no deceit in your speech. He commands marriage but warns against the wicked wife, whose fire will burn. Then the litany of consequences for the woman who is polluted but not made right: the blazing fire, empty arms, dead sons, and the curse of heaven and earth. She polluted the clear water and cast the hidden secrets on a dunghill. The sun and moon cursed her with a great curse. The chapter closes with purification instruction: wash before approaching your wives, purify to the top of your heads, and save yourselves from the pits that women dig. Twenty-one verses.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Haberl and McGrath's critical edition (Brill, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Haberl and McGrath was consulted as a reference; all departures from the reference are documented in the colophon.

John teaches in the evenings of the night.
Yahya teaches in the nights.
Yahya teaches in the nights,
and says:

“I was in the house of my seclusion,”
and he says,

“I was neither defective nor imperfect,
and you found no fault in my mind.

I was not bound by their works,
and I did not walk in their way.

I will call and instruct, and instruct my friends,
whose settlements are in the world.

My chosen, be neither defective nor imperfect,
and let there be no deceit in your speech.

Withdraw from Earth,
and from the mortal abode.

Choose a wife, take a wife,
but do not take a wicked wife.

A wicked wife, do not take,
lest the fire that blazes burn you.

She who is polluted but not made right,
the fire that blazes will burn her.

She who is polluted but not made right,
they give her empty arms.

She who is polluted but not made right,
she will have dead sons.

She who is polluted but not made right,
she will curse heaven and earth,

because she polluted the clear water,
and revealed the hidden secrets,

and went and cast them on a dunghill.
The sun has come, and the moon risen upon her,
and cursed her with a great curse.

My chosen, save yourselves
from the mortal abode.

When you approach your wives,
wash yourselves in water,

and purify yourselves
from the top of your heads.

If any hair is left upon your heads,
you are not yet purified, my brothers.

Save yourselves
from the pits that women dig.

All their pits will be filled,
and all the pits will become foundations.

The pits that women dig
will not be closed for a thousand millennia.”

And Life is praised!

Colophon

Translated from Classical Mandaic by the Good Works Library (NTAC + Claude), April 2026.

The English translation of Haberl and McGrath was consulted as a reference. Eight departures from the reference are documented below:

“Yahya” for “John” — The Mandaic text uses Yahia (ࡉࡀࡄࡉࡀ), the Mandaic form of the Baptist’s name. This translation preserves the Mandaic form, consistent with the project’s convention across all chapters.
“is praised” for “triumphs” — The Mandaic formula w-hiia zaikan closes every chapter. The project renders this consistently as “And Life is praised!” rather than the reference’s “And Life triumphs!”
“is polluted but not made right” for “gets polluted but is not made right” (vv. 9–12) — The Mandaic d-maknap w-la-makwan uses passive participles. “Is polluted” matches the stative force of the Mandaic participle more precisely than the reference’s inchoative “gets polluted.” Consistent with Chapter 23.
“bound” for “imprisoned” (v. 3) — The Mandaic la-’istarkit is from the root ‘-S-R (to bind, tie). “Bound” is closer to the root meaning. “Imprisoned” implies a cell or prison not present in the Mandaic.
“wife” for “girl” (vv. 7–8) — The Mandaic zauwa means wife or woman, not specifically “girl.” The reference’s “wicked girl” inserts an age marker absent from the Mandaic.
“burn” for “burns” (v. 8) — English subjunctive after “lest.” The Mandaic uses a purpose clause with d-la- (lest).
“cast” for “threw” (v. 14) — Mandaic shdathe (Sh-D-Y, to cast, throw). “Cast” carries a more formal register appropriate to sacred text. Consistent with Chapter 23.
“dunghill” for “dung heap” (v. 14) — Mandaic qiqilia (Q-Q-L). “Dunghill” consistent with Chapter 23.

independent translation standard attestation: This English was independently derived from reading the Classical Mandaic source text. The Haberl-McGrath English was consulted as a reference for verification and disambiguation, but the translation follows the Mandaic grammar, word order, and diction independently. All departures from the reference are documented above.

First English translation: No. Haberl and McGrath (2020) provide the first complete scholarly English translation. This is an independent English rendering from the same Mandaic source.

Scribal credit: Tanken (探検), Expeditionary Translator .

Source Text: ࡃࡓࡀࡔࡀ ࡖࡉࡀࡄࡉࡀ — ࡐࡓࡒࡀ 24

Classical Mandaic source text from Haberl and McGrath’s critical edition (Brill, 2020), p. 70. Presented for reference and verification.

ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ ‖
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡀࡌࡀࡓ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡀࡌࡀࡓ
ࡁࡉࡕ ࡅࡑࡓࡕࡀࡉ ࡄࡅࡉࡕ
ࡋࡀࡄࡉࡎࡓࡉࡕ ࡅࡋࡀࡁࡉࡓࡑࡉࡕ
ࡅࡋࡀࡎࡍࡀࡁࡕࡇ ࡌࡅࡌࡀ ࡋࡏࡅࡓࡑࡀࡉ
ࡁࡏࡅࡁࡀࡃࡀࡉࡄࡅࡍ ࡋࡀࡏࡎࡕࡀࡓࡊࡉࡕ
ࡁࡏࡅࡄࡓࡀࡉࡄࡅࡍ ࡋࡀࡆࡉࡋࡀࡍ
ࡒࡀࡓࡉࡀࡍ ࡅࡌࡀࡓࡐࡉࡔࡀࡍ ࡅࡌࡀࡓࡐࡉࡔࡀࡍࡋࡅࡍ
ࡋࡓࡀࡄࡌࡀࡉ ࡖࡃࡀࡉࡓࡉࡍ ࡁࡀࡋࡌࡀ
ࡁࡄࡉࡓࡀࡉ ࡋࡀࡕࡉࡄࡉࡎࡓࡅࡍ ࡅࡋࡀࡕࡉࡁࡉࡓࡑࡅࡍ
ࡅࡋࡀࡉࡍࡄࡅࡉࡀ ࡀࡊࡃࡁࡀ ࡁࡌࡀࡌࡋࡀࡋࡅࡊࡍ
ࡏࡕࡀࡐࡓࡀࡒ ࡌࡍ ࡕࡉࡁࡉࡋ
ࡅࡌࡉࡇࡍ ࡖࡃࡀࡅࡓࡀ ࡁࡀࡈࡋࡀ
ࡁࡄࡅࡓ ࡆࡀࡅࡀ ࡅࡋࡂࡅࡈ ࡆࡀࡅࡀ
ࡅࡆࡀࡅࡀ ࡕࡐ ࡁࡉࡔࡉࡀ ࡋࡀࡕࡉࡋࡉࡂࡈࡅࡍ
ࡋࡀࡕࡉࡋࡉࡂࡈࡅࡍ ࡆࡀࡅࡀ ࡕࡐ ࡁࡉࡔࡉࡀ
ࡖࡋࡀࡋࡊࡀࡋࡅࡊࡍ ࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ
ࡖࡌࡀࡊࡍࡀࡐ ࡅࡋࡀࡌࡀࡊࡅࡀࡍ
ࡀࡋࡊࡀࡋࡇ ࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ
ࡖࡌࡀࡊࡍࡀࡐ ࡅࡋࡀࡌࡀࡊࡅࡀࡍ
ࡀࡊࡍࡉࡐࡀ ࡎࡓࡉࡒࡉࡀ ࡀࡍࡕࡅࡍࡋࡇ
ࡖࡌࡀࡊࡍࡀࡐ ࡅࡋࡀࡌࡀࡊࡅࡀࡍ
ࡁࡉࡍࡀ ࡌࡉࡕࡉࡀ ࡄࡀࡅࡉࡋࡇ
ࡖࡌࡀࡊࡍࡀࡐ ࡅࡋࡀࡌࡀࡊࡅࡀࡍ
ࡕࡉࡋࡉࡈࡇ ࡏࡔࡅࡌࡉࡀ ࡅࡀࡓࡒࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡈࡀࡍࡀࡐࡕ ࡌࡉࡀ ࡕࡀࡒࡉࡍࡀ
ࡅࡓࡀࡆࡉࡀ ࡀࡊࡎࡉࡉࡀ ࡂࡀࡋࡀࡋࡀࡕ
ࡅࡀࡆࡋࡀࡕ ࡔࡃࡀࡕࡇ ࡁࡒࡉࡒࡋࡉࡀ
ࡀࡕࡀ ࡔࡀࡌࡉࡔ ‖ ࡅࡎࡉࡓࡀ ࡃࡀࡍ ࡏࡋࡇ
ࡅࡋࡅࡈࡕࡀ ࡓࡀࡁࡕࡉࡀ ࡋࡀࡈࡅࡉࡀ
ࡁࡄࡉࡓࡀࡉ ࡀࡐࡓࡉࡒ ࡀࡍࡔࡐࡀࡉࡅࡊࡍ
ࡌࡉࡇࡍ ࡖࡃࡀࡅࡓࡀ ࡁࡀࡈࡋࡀ
ࡗ ࡋࡅࡀࡕ ࡆࡀࡅࡀࡉࡅࡊࡍ
ࡒࡀࡓࡁࡉࡕࡅࡍ ࡎࡉࡅࡍ ࡌࡉࡀ
ࡅࡃࡀࡅࡊࡍ ࡀࡍࡔࡐࡀࡉࡅࡊࡍ
ࡁࡓࡉࡔ ࡓࡉࡔࡀࡉࡅࡊࡍ ࡄࡅࡐ
ࡏࡅ ࡆࡉࡌࡕࡀ ࡀࡐࡉࡔࡀ ࡁࡓࡉࡔࡀࡉࡅࡊࡍ
ࡀࡀࡊࡃࡍࡉࡕ ࡋࡀࡏࡃࡀࡉࡊࡕࡅࡍ ࡀࡄࡀࡉ
ࡀࡐࡓࡉࡒ ࡀࡍࡔࡐࡀࡉࡅࡊࡍ
ࡌࡍ ࡀࡍࡂࡍࡓࡉࡀ ࡖࡀࡊࡓࡉࡀࡍ ࡏࡔࡍࡉࡀ
ࡅࡊࡋࡄࡅࡍ ࡀࡍࡂࡍࡓࡉࡀ ࡌࡉࡈࡀࡌࡀࡌࡉࡀ
ࡅࡅࡊࡋࡄࡅࡍ ࡀࡊࡌࡀࡉࡑࡀ ࡌࡉࡔࡕࡀࡃࡉࡊࡀ
ࡀࡍࡂࡍࡓࡉࡀ ࡖࡀࡊࡓࡉࡀࡍ ࡏࡔࡍࡉࡀ
ࡀࡋࡉࡐ ࡀࡋࡉࡐ ࡔࡉࡍࡀ ࡋࡀࡌࡉࡈࡀࡌࡀࡌࡉࡀ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary, Texts and Translations 71, Mandaean Studies 1 (Leiden: Brill, 2020). Accessed via Internet Archive. Licensed under CC BY-NC-ND 4.0. Page 70 (Mandaic text), page 71 (English translation). Lidzbarski pages 88–89.

Chapter 25 — Noble Men Who Are Sleeping

Chapter 25 of the Mandaean Book of John — the eighth chapter of the John-Johannes section (Chapters 18–33). Yahya preaches at night. He calls the sleeping nobles to account: what will you do on the day of judgment, when the soul strips off the body? The corrupt world is degenerate and destructive, its men mortal, its deceitful book about to end. Then the great ubi sunt — six questions spanning the full sweep of Mandaean sacred history: Where is Adam, the first man? Where is Eve, from whom the world was stirred to life? Where is Shitil, from whom are worlds and generations? Where are Ram and Rud from the age of the sword? Where are Shurbai and Sharhabeil from the age of fire? Where is Shum from the age of the flood? All departed and did not return. Watchers were set upon the earth, resembling the good day upon which ages and generations gaze. The planets are fattened oxen on the day of slaughter. The earthlings are fattened rams in the markets. The chapter closes with a mercy prayer for those who worship Life. Fifteen verses.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Haberl and McGrath's critical edition (Brill, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Haberl and McGrath was consulted as a reference; all departures from the reference are documented in the colophon.

Yahya preaches at night,
and says:

"O noble men who are sleeping,
and O noble women who are not awake —

O noble men who are sleeping,
what will you do on the day of judgment?

When the soul strips off the body,
what will you do on the day of judgment?

O corrupt world,
degenerate and destructive,

whose men shall die,
and whose deceitful book shall be ended.

Where is Adam, the first man,
who became the head of the generation here?

Where is Eve, his wife,
from whom the world was stirred to life?

Where is Shitil, son of Adam,
from whom are worlds and generations?

Where are Ram and Rud,
from the age of the sword?

Where are Shurbai and Sharhabeil,
from the age of fire?

Where is Shum, son of Noah,
from the age of the flood, of water?

All of them departed and did not return,
and watchers were set upon the earth,

looking like the good day
upon which ages and generations gaze.

The planets are fattened oxen,
as they stand on the day of slaughter.

The earthlings are fattened rams,
as they stand in the markets and are sold.

May there be mercy upon those who worship Life.
May their sins and trespasses be forgiven."

And Life is praised!

Colophon

Translated from Classical Mandaic by the Good Works Library (NTAC + Claude), April 2026.

The English translation of Haberl and McGrath was consulted as a reference. Ten departures from the reference are documented below:

"Yahya" for "Johannes" — The Mandaic text uses Yahia (ࡉࡀࡄࡉࡀ), the Mandaic form of the Baptist's name. This translation preserves the Mandaic form, consistent with the project's convention across all chapters.
"is praised" for "triumphs" — The Mandaic formula w-hiia zaikan closes every chapter. The project renders this consistently as "And Life is praised!" rather than the reference's "And Life triumphs!"
"O noble men" for "Noble men" — The Mandaic vocative particle ya (ࡉࡀ) is preserved as "O" to maintain the invocatory force of the address. The reference omits the vocative.
"what will you do" for "what are you going to do" — The Mandaic mahu tibdun is a direct future construction. "What will you do" preserves the brevity and urgency of the Mandaic phrasing.
"on the day of judgment" for "on judgment day" — The Mandaic l-yoma d-dian is a construct state ("the day of judgment"). Preserving the prepositional phrase maintains the Mandaic syntax.
"shall die" / "shall be ended" for "will die" / "will be stopped" — The Mandaic uses imperfect verbs with prophetic force. "Shall" carries the weight of prophecy and fate in English. "Ended" for mistarkhia (root S-R-K, to finish, conclude) is more final than the reference's "stopped."
"departed" for "left" — Mandaic napaq (N-P-Q, to go out, depart) is rendered with the more formal "departed," appropriate to the elevated register of the ubi sunt passage.
"fattened oxen" for "fattened cows" — Mandaic tawria (from taura, cognate with Hebrew shor) means cattle, oxen, or bulls. "Oxen" is the standard translation for sacrificial animals in Semitic religious texts.
"upon the earth" for "on Earth" — Mandaic b-tibil = "in/upon the world." "Upon the earth" suits the elevated register of the passage.
"stirred to life" for "wakened to life" — Mandaic itiayar (root '-Y-R, Ethpa'al) means "was stirred, aroused, awakened." "Stirred" captures both the awakening and the agitation present in the root.

independent translation standard attestation: This English was independently derived from reading the Classical Mandaic source text. The Haberl-McGrath English was consulted as a reference for verification and disambiguation, but the translation follows the Mandaic grammar, word order, and diction independently. All departures from the reference are documented above.

First English translation: No. Haberl and McGrath (2020) provide the first complete scholarly English translation. This is an independent English rendering from the same Mandaic source.

Scribal credit: Tansaku (探索), Expeditionary Translator .

Source Text: ࡃࡓࡀࡔࡀ ࡖࡉࡀࡄࡉࡀ — ࡐࡓࡒࡀ 25

Classical Mandaic source text from Haberl and McGrath's critical edition (Brill, 2020), p. 72. Presented for reference and verification. Couplet order corrected from the PyMuPDF extraction artifact (RTL text extraction reverses couplet members).

ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡀࡌࡀࡓ

ࡉࡀ ࡄࡀࡓࡉࡀ ࡖࡔࡀࡁࡊࡉࡍ
ࡅࡉࡀ ࡄࡀࡓࡀࡕࡀ ࡖࡋࡀࡌࡉࡕࡉࡓࡀࡍ

ࡉࡀ ࡄࡀࡓࡉࡀ ࡖࡔࡀࡁࡊࡉࡀ
ࡋࡉࡅࡌࡀ ࡖࡃࡉࡀࡍ ࡌࡀࡄࡅ ࡕࡉࡁࡃࡅࡍ

ࡗ ࡔࡀࡄࡋࡀࡋࡇ ࡋࡀࡐࡂࡓࡀ ‖ ࡉࡍࡔࡉࡌࡕࡀ
ࡋࡉࡅࡌࡀ ࡖࡃࡉࡀࡍ ࡌࡀࡄࡅ ࡕࡉࡁࡃࡅࡍ

ࡉࡀ ࡀࡋࡌࡀ ࡁࡋࡉࡋࡀ
ࡅࡌࡁࡀࡋࡀࡋࡀ ࡅࡌࡄࡀࡌࡁࡋࡀ

ࡖࡂࡅࡁࡓࡀࡊ ࡌࡀࡉࡕࡉࡀ
ࡅࡎࡉࡓࡐࡀࡊ ࡖࡆࡉࡀࡐ ࡌࡉࡎࡕࡀࡓࡊࡉࡀ

ࡀࡊࡄࡅ ࡀࡃࡀࡌ ࡂࡀࡁࡓࡀ ࡒࡀࡃࡌࡀࡉࡀ
ࡖࡄࡀࡀࡊ ࡓࡉࡔࡀ ࡖࡃࡀࡓࡀ ࡄࡅࡀ

ࡀࡊࡄࡅ ࡄࡀࡅࡀ ࡆࡀࡅࡀ
ࡖࡌࡉࡀࡍࡉࡄࡅࡍ ࡏࡕࡉࡀࡉࡀࡓ ࡀࡋࡌࡀ

ࡀࡊࡄࡅ ࡔࡉࡕࡉࡋ ࡁࡓ ࡀࡃࡀࡌ
ࡖࡀࡋࡌࡉࡀ ࡅࡃࡀࡓࡉࡀ ࡌࡉࡇࡍ ࡄࡅࡍ

ࡀࡊࡄࡅ ࡓࡀࡌ ࡅࡓࡅࡃ
ࡖࡌࡍ ࡃࡀࡓࡀ ࡖࡄࡉࡓࡁࡀ ࡄࡅࡍ

ࡀࡊࡄࡅ ࡔࡅࡓࡁࡀࡉ ࡅࡔࡀࡓࡄࡀࡁࡏࡉࡋ
ࡖࡌࡍ ࡃࡀࡓࡀ ࡖࡅࡍࡓࡀ ࡄࡅࡍ

ࡀࡊࡄࡅ ࡔࡅࡌ ࡁࡓ ࡅࡍ
ࡖࡌࡍ ࡃࡀࡓࡀ ࡖࡈࡅࡀࡐࡉࡍࡀ ࡌࡉࡀ ࡄࡅࡍ

ࡅࡊࡋࡄࡅࡍ ࡍࡀࡐࡒ ࡅࡋࡀࡏࡕࡀࡊࡌࡀࡓ
ࡅࡏࡕࡉࡁࡉࡅࡍ ࡀࡍࡈࡓࡉࡀ ࡁࡕࡉࡁࡉࡋ

ࡃࡀࡌࡉࡀ ࡋࡉࡅࡌࡀ ࡈࡀࡁࡀ
ࡖࡀࡋࡌࡉࡀ ࡅࡃࡀࡓࡉࡀ ࡌࡎࡀࡉࡊࡋࡇ

ࡔࡉࡁࡉࡀࡄࡉࡀ ࡕࡀࡅࡓࡉࡀ ࡖࡉࡐࡈࡓࡀ
ࡖࡒࡀࡉࡌࡉࡀ ࡋࡉࡅࡌࡀ ࡖࡉࡍࡅࡊࡎࡕࡀ

ࡀࡁࡉࡍࡀ ࡕࡉࡁࡉࡋ ࡃࡀࡓࡊࡉࡀ ࡖࡔࡅࡌࡀࡍ
ࡖࡒࡀࡉࡌࡉࡀ ࡁࡔࡅࡒࡉࡀ ࡅࡌࡉࡆࡃࡀࡁࡉࡍࡀ

ࡓࡀࡄࡌࡀࡉ ࡖࡎࡀࡂࡃࡉࡀ ࡋࡄࡉࡉࡀ
ࡄࡀࡈࡀࡉࡅࡍ ࡅࡄࡀࡅࡁࡅࡍ ‖ ࡉࡍࡔࡕࡁࡉࡒࡋࡅࡍ

ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Classical Mandaic source text from Charles Haberl and James McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Brill, 2020), p. 72. Open access via Internet Archive (archive.org/details/mandaeanbookofjohn), licensed CC BY-NC-ND 4.0. Extracted from the PDF's Unicode text layer using PyMuPDF. Couplet order corrected: PyMuPDF extracts RTL Mandaic text with a consistent couplet reversal (second line of each pair appears first in extraction). The w- prefix and grammatical context confirm the correct ordering.

Chapter 26 — The True Letter

Chapter 26 of the Mandaean Book of John — the ninth chapter of the John-Johannes section (Chapters 18–33). A voice laments: the ages took no delight in me, and neither did all the worlds. A letter of truth arrives. Placed in the hands of the Jews, who open it and find nothing they desire. Placed in the hand of Yuhana, who opens it and finds sublime writing and says: "This is what I wished for, and this is what my soul desires." Yuhana comes forth from his body. His brothers teach on Mount Carmel. Then the voice of Manda d'Heyyi — Knowledge of Life — descends from the heights through the cosmic garments: the garment of Life, the garment of the Seven, the Eight. He seizes the planetary powers by hand and will not release them. The demons shall become virtuous. The chapter closes with a lament for the weeping ages and nations, a declaration of descent into the world, and the transitional frame into Chapter 27. Thirty verses.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Haberl and McGrath's critical edition (Brill, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Haberl and McGrath was consulted as a reference; all departures from the reference are documented in the colophon.

The ages took no delight in me,
and neither did all the worlds.

The age took no delight in me.
[…] In a letter of truth which came to you —

they take the letter
and place it in the hands of the Jews.

They open it, and read it, and see
that what is within is not what they desire,

and is not what their souls wish for.

They take the letter
and place it in the hand of Yuhana.

They say to him,
"Take it, Rab Yuhana —
the letter of truth which came to you from your fathers."

Yuhana opens it and reads,
and sees within it sublime writing.

He opens it and reads within it
and was filled with Life, and said,

"This is what I wished for,
and this is what my soul desires."

Yuhana came forth from his body.
His brothers taught the teachings.

His brothers taught them there,
on the mountain — Mount Carmel.

They took the letter and brought it up
to the mountain — Mount Carmel.

They wrote to them by letter
and explained the scroll to them —

to Ya'qub, and Binyamin, and Ishmael,
who gathered on the mountain — Mount Carmel.

[…] Manda d'Heyyi, who is far from the heights —
Knowledge of Life:

"Life from above has sent me to the earth.
I have come to you, O Soul.

In whose garments have I descended
into the midst of the world?

In the garment of Life I descended —
I came to the midst of the world!

I came to the garment of the Seven;
I descended to the Eight.

There I took the garment of the Seven,
and each of the Eight, by hand.

I took it, and I take it still;
I will take it and not release it.

I took them, and I carried them;
the demons shall become virtuous.

Why do you weep, O ages?
Why do you weep, O nations?

Your glory has diminished, O world.
To you I came in my likeness.

I descended to the midst of the world."

And Life is praised!

Yahya preaches in the nights,
Yuhana in the evenings of the nights.

Yahya preaches in the nights,
and says:

Colophon

Translated from Classical Mandaic by the Good Works Library (NTAC + Claude), April 2026.

The English translation of Haberl and McGrath was consulted as a reference. Thirteen departures from the reference are documented below:

"Yahya" for "Johannes/John" — The Mandaic text uses Yahia (ᒁᑀᑁᑉᑀ), the Mandaic form of the Baptist's name. This translation preserves the Mandaic form, consistent with the project's convention across all chapters.
"is praised" for "triumphs" — The Mandaic formula w-hiia zaikan closes every chapter. The project renders this consistently as "And Life is praised!" rather than the reference's "And Life triumphs!"
"took no delight" for "took no pleasure" — Mandaic la-bṣubia (root B-Ṣ-B) carries the weight of desire and longing. "Delight" renders the depth of the rejection more precisely than "pleasure."
"in the hands of the Jews" for "in the Jews' hands" — Preserved the Mandaic prepositional phrase ʼel yad yahuṭaiia, maintaining the Semitic construct.
"wish for" for "want" — For baiin (root B-ʾ-Y); "wish" preserves the deliberative quality of the desire, appropriate to a theological text.
"in the hand of Yuhana" for "in Johannes's hands" — The Mandaic yad is singular. The singular is preserved.
"your fathers" for "your ancestors" — Mandaic abahatak from aba (father) + 2sg possessive suffix. "Fathers" is the literal rendering.
"the letter of truth" for "the true letter" — Mandaic gnarta w-kushṭa is a construct phrase: "letter of kushṭa (truth/righteousness)." Kushṭa is a central Mandaean theological concept — the cosmic principle of truth and right. Rendering it as an adjective ("true") flattens the theological weight. The letter is not merely true; it is a letter of Truth itself.
"the heights" for "heaven" — Mandaic mruma = "the heights, the elevated place." More literal than "heaven," which carries Christian connotations absent from the Mandaic cosmology.
"Life from above has sent me" for "whom Life has sent" — Restructured to foreground hiia ʾalauia (Life from above) as the active agent, matching the Mandaic clause structure where the heavenly Life is the subject.
"descended" for "come" — Mandaic asgit rendered consistently as "descended" throughout the Manda d'Heyyi speech to emphasize the gnostic descent motif — the divine being descending through cosmic spheres.
"the garment of the Seven" for "the Seven's garb" — More explicit rendering. "Garb" is archaic; "garment" maintains the theological register without archaism.
"Your glory has diminished, O world" for "Why does your glory diminish?" — The Mandaic line alma ʾuda giutaikun does not contain the interrogative mahu (why) that appears in the two preceding questions about weeping. Read as a declarative statement — a proclamation of the world's fading, not a question about it.

independent translation standard attestation: This English was independently derived from reading the Classical Mandaic source text. The Haberl-McGrath English was consulted as a reference for verification and disambiguation, but the translation follows the Mandaic grammar, word order, and diction independently. All departures from the reference are documented above. The source text includes two lacunae (marked […]) present in the critical edition.

First English translation: No. Haberl and McGrath (2020) provide the first complete scholarly English translation. This is an independent English rendering from the same Mandaic source.

Scribal credit: Kushta (כושטא), Expeditionary Translator .

Source Text: ᒁᑖᑀᑤᑀ ᑖᑉᑀᑁᑉᑀ — ᑐᑖᑌᑀ 26

Classical Mandaic source text from Haberl and McGrath's critical edition (Brill, 2020), pp. 72–74. Presented for reference and verification. Couplet order corrected from the PyMuPDF extraction artifact (RTL text extraction reverses couplet members).

ᑁᑀᑂᑘᑅᑂᑉᑀ ᑃᑀᑖᑉᑀ
ᑅᑁᑀᑂᑘᑅᑂᑉᑀ ᑅᑎᑁᑄᑅᑏ ᑀᑁᑍᑉᑀ

ᑁᑀᑂᑘᑅᑂᑉᑀ ᑃᑀᑖᑀ
ᑂᑐᑊᑀᑖ ᑅᑎᑤᑔᑀ ᑖᑀᑕᑀᑕ ᑁᑀᑎ

ᑉᑏᑘᑂᑅ ᑁᑐᑊᑉᑖᑕᑀ
ᑅᑐᑁ ᑉᑀᑃ ᑉᑀᑄᑅᑔᑀᑉᑉᑀ ᑖᑉᑍᑉᑅᑉᑀ

ᑀᑐᑄᑕᑉᑀ ᑅᑌᑀᑖᑉᑂᑇ ᑅᑄᑀᑦᑉᑀ
ᑖᑂᑇ ᑖᑁᑀᑄᑅᑀ ᑖᑄᑉᑅᑏᑏ ᑂᑀᑉᑉᑏ

ᑅᑁᑀᑄᑅᑀ ᑖᑉᑏᑤᑍᑀᑕᑅᑏ ᑀᑘᑂᑉᑀ

ᑉᑏᑘᑂᑅ ᑁᑐᑊᑉᑖᑕᑀ
ᑅᑁᑉᑀᑃ ᑉᑅᑄᑀᑀᑏ ᑖᑉᑍᑉᑅᑉᑀ

ᑀᑍᑖᑉᑁᑇ

ᑘᑀᑂ ᑖᑀᑂ ᑉᑅᑄᑀᑀᑏ
ᑂᑊᑀᑖ ᑅᑎᑤᑔᑀ ᑖᑀᑕᑀᑁᑀᑎ ᑍᑏ ᑀᑂᑀᑄᑀᑕᑀᑎ

ᑀᑐᑄᑕᑀ ᑅᑌᑀᑖᑉᑀ ᑉᑅᑄᑀᑀᑏ
ᑅᑄᑀᑦᑉᑀ ᑂᑊᑀᑅᑇ ᑘᑉᑖᑐᑀ ᑤᑀᑉᑏᑀ

ᑀᑐᑄᑕᑀ ᑅᑌᑀᑖᑉᑂᑇ
ᑅᑂᑄᑉᑉᑀ ᑐᑕᑉᑍᑁᑉᑀ ᑅᑀᑍᑀᑖ

ᑄᑀᑦᑉᑏ ᑄᑅ ᑖᑂᑀᑉᑉᑀᑏ
ᑅᑄᑀᑦᑀ ᑉᑏᑤᑍᑀᑕ ᑀᑘᑂᑉᑀ

ᑉᑅᑄᑀᑀᑏ ᑏᑀᑐᑌ ᑍᑏ ᑀᑐᑊᑖᑇ
ᑀᑄᑇ ᑃᑀᑖᑤᑉᑀ ᑃᑖᑀᑤᑉᑀ

ᑀᑄᑇ ᑃᑀᑖᑤᑉᑁᑇ ᑂᑇ
ᑂᑔᑅᑖᑀ ᑖᑔᑅᑖ ᑀᑎᑖᑉᑍᑁᑀ

ᑉᑏᑘᑂᑅ ᑁᑐᑊᑉᑖᑕᑀ
ᑅᑀᑘᑌᑅ ᑁᑔᑅᑖᑀ ᑖᑔᑅᑖ ᑀᑎᑖᑉᑍᑁᑀ

ᑀᑎᑃᑂᑉᑁᑅᑏ ᑂᑐᑊᑉᑖᑕᑀ
ᑅᑍᑀᑖᑐᑉᑤᑁᑅᑏ ᑁᑤᑀᑕᑐᑀ

ᑁᑉᑀᑌᑉᑐ ᑅᑂᑉᑏᑀ ᑀᑍᑉᑏ ᑅᑤᑅᑍᑐᑉᑁ
ᑀᑎᑏᑉᑐᑀ ᑂᑔᑅᑖᑀ ᑔᑅᑖ ᑀᑎᑖᑉᑍᑁᑀ

ᑍᑀᑃᑏᑀ ᑖᑄᑉᑉᑀ
ᑖᑖᑀᑄᑉᑌ ᑍᑏ ᑍᑖᑅᑍᑀ

ᑀᑕᑉᑕ ᑐᑁᑉᑎ ᑃᑉᑁᑉᑎ ᑉᑏᑤᑉᑍᑕᑀ
ᑖᑄᑉᑉᑀ ᑐᑁᑀᑅᑉᑀ ᑕᑉᑂᑉᑁ ᑤᑉᑄᑁᑅᑎ

ᑂᑀᑁᑂᑅᑤᑉᑀ ᑖᑍᑀᑉᑏᑀ ᑀᑘᑊᑉᑕ
ᑂᑊᑀᑅᑇ ᑖᑀᑁᑍᑀ ᑀᑀᑏ

ᑂᑀᑁᑂᑅᑤᑀ ᑖᑄᑉᑉᑀ ᑀᑘᑊᑉᑕ
ᑀᑕᑉᑕ ᑁᑊᑀᑅᑇ ᑖᑀᑁᑍᑀ

ᑐᑁ ᑁᑂᑅᑤᑀ ᑖᑤᑅᑂᑀ ᑀᑕᑉᑕ
ᑁᑕᑍᑀᑉᑏᑀ ᑀᑘᑊᑉᑕ

ᑁᑀᑎ ᑁᑂᑅᑤᑀ ᑖᑤᑅᑂᑀ ᑉᑏᑘᑂᑉᑕ
ᑅᑕᑍᑀᑉᑏᑀ ᑂᑄᑀᑃ ᑂᑉᑀᑃ

ᑘᑏᑀᑂᑕᑇ ᑅᑀᑏᑘᑂᑉᑀᑏᑁᑇ
ᑅᑐᑉᑏᑘᑂᑇ ᑅᑁᑀᑐᑤᑉᑂᑌᑇ

ᑘᑏᑀᑂᑕᑇ ᑅᑀᑏᑘᑂᑉᑀᑏᑁᑅᑏ
ᑁᑘᑀᑄᑖᑉᑀ ᑂᑔᑀᑂᑉᑀ ᑉᑏᑄᑅᑏ

ᑍᑀᑄᑅ ᑂᑀᑉᑎᑕᑅᑏ ᑃᑀᑖᑉᑀ
ᑅᑍᑀᑄᑅ ᑂᑀᑉᑎᑕᑅᑏ ᑀᑍᑀᑍᑉᑀ

ᑀᑁᑍᑀ ᑀᑅᑃᑀ ᑊᑉᑅᑕᑀᑉᑅᑎᑏ
ᑐᑁ ᑃᑉᑁᑅᑎᑏ ᑀᑀᑏ ᑁᑃᑍᑅᑕᑀᑉ ᑀᑕᑉᑕ

ᑀᑘᑊᑉᑕ ᑐᑁ ᑊᑀᑅᑇ ᑖᑀᑁᑍᑀ

ᑅᑄᑉᑉᑀ ᑦᑀᑉᑎᑏ

ᑉᑀᑄᑉᑀ ᑃᑀᑖᑉᑤ ᑂᑁᑉᑁᑅᑉᑀ
ᑉᑅᑄᑀᑀᑏ ᑂᑖᑀᑍᑤᑉᑀ ᑖᑁᑉᑁᑉᑀ

ᑉᑀᑄᑉᑀ ᑃᑀᑖᑉᑤ ᑂᑁᑉᑁᑅᑉᑀ
ᑅᑀᑍᑀᑖ

Source Colophon

Classical Mandaic source text from Charles Haberl and James McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Brill, 2020), pp. 72–74. Open access via Internet Archive (archive.org/details/mandaeanbookofjohn), licensed CC BY-NC-ND 4.0. Extracted from the PDF's Unicode text layer using PyMuPDF. Couplet order corrected: PyMuPDF extracts RTL Mandaic text with a consistent couplet reversal (second line of each pair appears first in extraction). The w- prefix and grammatical context confirm the correct ordering.

Chapter 27 — Bring Fire and Burn Me

Chapter 27 of the Mandaean Book of John — the tenth chapter of the John-Johannes section (Chapters 18–33). Yahya opens with a bold declaration of his own greatness: his deeds, his wages, his garlands, his praise. Three leaders — Ya'qip, Binia'min, and Eli'zar — have abandoned their posts: the synagogue, the Temple, and the Dome of the Priests. The priests of Urashlam confront Yahya and demand he leave their city, for the sound of his voice has made the very buildings tremble. Yahya responds with the most defiant words in the entire Book of John: "Bring fire and burn me! And bring a sword and cut me!" The priests confess their impotence: fire will not burn him, for the name of Life is spoken over him; a sword will not cut him, for the Son of Life is loosed upon him. The chapter is a Mandaean theology of prophetic invulnerability — not martyrdom, but absolute protection. Fourteen verses.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Haberl and McGrath's critical edition (Brill, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Haberl and McGrath was consulted as a reference; all departures from the reference are documented in the colophon.

Yahya preaches in the nights,
Yuhana in the evenings of the nights.

Yahya preaches in the nights
and says:

1 "Is there anyone greater than me?
My deeds ought to be reckoned,
my wages and my garlands ought to be counted,
and my praise lifts me up
with the joy of my embrace."

2 Ya'qip has abandoned the synagogue,
and Binia'min has abandoned the Temple.

3 Eli'zar of the Great House
has abandoned the Dome of the Priests.

4 The priests spoke
to Yahya in Urashlam, saying,

5 "Yahya, depart from our town!
Yuhana, depart from our city!

6 The synagogue trembled from the sound of your voice,
and the Temple trembled from the sound of your teachings!

7 The Dome of the Priests has trembled
from the sound of your refrains!"

8 Yahya spoke to the priests in Urashlam,
saying,

9 "Bring fire and burn me!
And bring a sword and cut me!"

10 The priests spoke
to Yahya in Urashlam, saying,

11 "Fire will not burn you, Yahya,
for the name of Life is spoken over you.

12 A sword will not cut you, Yahya,
for the Son of Life is loosed upon you."

13 And Life is praised!

14 Yahya preaches in the nights,
Yuhana in the evenings of the nights.

Colophon

Translated from Classical Mandaic by the Good Works Library (NTAC + Claude), April 2026.

The English translation of Haberl and McGrath was consulted as a reference. Fourteen departures from the reference are documented below:

"Yahya" for "John" — The Mandaic text uses Yahia, the Mandaic form of the Baptist's name. Project convention throughout all chapters.
"Yuhana" for "Johannes" — The Mandaic text uses Yuhana. Project convention.
"is praised" for "triumphs" — The Mandaic formula w-hiia zaikan closes every chapter. Project convention: "And Life is praised!"
"reckoned" for "measured" — The Mandaic verbal form conveys counting and reckoning rather than physical measurement. "Reckoned" captures the sense of spiritual accounting.
"garlands" for "wreaths" — Mandaic kilai from klila, the ritual myrtle adornment used in Mandaean ceremony. "Garlands" is the more natural English rendering for these symbols of spiritual accomplishment.
"Ya'qip" for "Jacob" — Mandaic form of the name, preserving the source language's pronunciation.
"Binia'min" for "Benjamin" — Mandaic form.
"Eli'zar" for "Eleazar" — Mandaic form.
"Urashlam" for "Jerusalem" — Mandaic form, consistent with project convention.
"depart" for "leave" — Mandaic wpq (root N-P-Q) means "to go out, exit, depart." "Depart" carries the formal prophetic weight the priests intend.
"trembled" for "shook" — Mandaic root '-N-D. "Trembled" conveys buildings responding to divine authority — the prophetic voice makes stone quake.
"teachings" for "lessons" — Mandaic drashak from D-R-Sh (cf. Hebrew midrash). "Teachings" is the proper religious register for Yahya's homilies.
"spoken over you" for "mentioned over you" — Mandaic madakar (D-K-R). "Spoken over" carries the ritual invocation sense — the Name is not merely mentioned but actively pronounced as protection.
"loosed upon you" for "unleashed upon you" — Mandaic shriya (root Sh-R-Y = to loose, release, dwell). "Loosed" is closer to the root and avoids the connotation of wildness that "unleashed" imports into the divine protection imagery.

independent translation standard attestation: This English was independently derived from reading the Classical Mandaic source text. The Haberl-McGrath English was consulted as a reference for verification and disambiguation, but the translation follows the Mandaic grammar, word order, and diction independently. All departures from the reference are documented above.

First English translation: No. Haberl and McGrath (2020) provide the first complete scholarly English translation. This is an independent English rendering from the same Mandaic source.

Scribal credit: Tanken (探検), Expeditionary Translator .

Source Text: ࡀࡖࡀࡤࡀ ࡖࡉࡀࡁࡉࡀ — ࡐࡖࡌࡀ 27

Classical Mandaic source text from Haberl and McGrath's critical edition (Brill, 2020), pp. 83–85. Presented for reference and verification. Couplet order corrected from the PyMuPDF extraction artifact (RTL text extraction reverses couplet members).

ࡉࡀࡄࡉࡀ ࡃࡀࡖࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡉࡅࡄࡀࡀࡍ ࡁࡖࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ

ࡉࡀࡄࡉࡀ ࡃࡀࡖࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡀࡌࡀࡖ

ࡌࡉࡀࡀࡊ ࡖࡖࡀࡁ ࡌࡉࡀࡍࡉ
ࡌࡉࡀࡊࡋ ࡀࡊࡋࡉࡀ ࡏࡅࡁࡀࡃࡉࡀ
ࡌࡉࡄࡔࡉࡁ ࡀࡂࡖࡀࡉ ࡅࡋࡊࡉࡋࡀࡉ
ࡅࡖࡅࡔࡁࡉࡄࡖࡀࡉ ࡌࡀࡈࡐࡀࡋࡉࡀ ࡁࡄࡀࡃࡅࡀ ࡋࡉࡂࡉࡘࡖࡀࡉ

ࡉࡀࡐࡉࡐ ࡔࡁࡀࡐ ࡁࡉࡖ ࡀࡌࡀ
ࡅࡁࡉࡍࡀ ࡀࡌࡉࡍ ࡔࡉࡁࡐࡅࡉࡀ ࡋࡁࡉࡖ ࡌࡐࡀࡃࡔࡉࡀ

ࡏࡋࡉࡆࡀࡖ ࡁࡀࡉࡖࡀ ࡖࡁࡀ
ࡔࡉࡁࡐࡇ ࡋࡐࡅࡌࡁࡀ ࡖࡀࡊࡄࡉࡍࡀ

ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡖࡋࡇ ࡀࡊࡄࡉࡍࡀ
ࡋࡉࡀࡄࡉࡀ ࡁࡏࡅࡖࡀࡔࡋࡀࡌ

ࡉࡀࡄࡉࡀ ࡅࡐࡐ ࡌࡍ ࡌࡀࡖࡀࡍ
ࡉࡅࡄࡀࡀࡍ ࡅࡐࡐ ࡌࡍ ࡌࡃࡉࡖࡍࡀࡍ

ࡌࡍ ࡐࡀࡋࡀࡊ ࡀࡍࡃ ࡁࡉࡖ ࡀࡌࡀ
ࡅࡌࡍ ࡐࡀࡋ ࡃࡖࡀࡔࡀࡊ ࡀࡍࡃ ࡁࡉࡖ ࡌࡐࡀࡃࡔࡉࡀ

ࡌࡍ ࡐࡀࡋࡀࡉࡄࡅࡍ ࡖࡏࡉࡍࡀࡀࡍࡊ
ࡀࡍࡃࡀࡖ ࡐࡅࡌࡁࡀ ࡖࡀࡊࡄࡉࡍࡀ

ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡖࡋࡅࡍ ࡉࡀࡄࡉࡀ
ࡋࡀࡊࡄࡉࡍࡀ ࡁࡏࡅࡖࡀࡔࡋࡀࡌ

ࡀࡉࡖࡅࡍ ࡅࡍࡖࡀ ࡅࡐࡅࡋࡉࡅࡍ
ࡅࡀࡉࡖࡅࡍ ࡈࡉࡀࡐ ࡅࡅࡐࡈࡐࡅࡍ

ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡖࡋࡇ ࡀࡊࡄࡉࡍࡀ
ࡋࡉࡀࡄࡉࡀ ࡁࡏࡅࡖࡀࡔࡋࡀࡌ

ࡅࡍࡖࡀ ࡋࡀࡋࡊࡀࡋࡀࡊ ࡉࡀࡄࡉࡀ
ࡖࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ ࡌࡀࡃࡀࡊࡖ ࡏࡋࡀࡊ

ࡈࡉࡀࡐ ࡋࡀࡀࡐࡈࡉࡐࡋࡀࡊ ࡉࡀࡄࡉࡀ
ࡖࡁࡖ ࡄࡉࡉࡀ ࡄࡀࡀࡊ ࡔࡖࡉࡀ ࡏࡋࡀࡊ

ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

ࡉࡀࡄࡉࡀ ࡃࡀࡖࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡉࡅࡄࡀࡀࡍ ࡁࡖࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ

Source Colophon

Classical Mandaic source text from Charles Haberl and James McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Brill, 2020), pp. 83–85. Open access via Internet Archive (archive.org/details/mandaeanbookofjohn), licensed CC BY-NC-ND 4.0. Extracted from the PDF's Unicode text layer using PyMuPDF. Couplet order corrected: PyMuPDF extracts RTL Mandaic text with a consistent couplet reversal (second line of each pair appears first in extraction). The w- prefix and grammatical context confirm the correct ordering.

Chapter 28 — The Judgments of Yahya

Chapter 28 of the Mandaean Book of John — the eleventh chapter of the John-Johannes section (Chapters 18–33). This is the longest and most structurally complex chapter in the Book of John: a full Mandaean ethical code delivered through question-and-answer. The Jews gather before Yahya, swear oaths by the light king and by Sunday and the Daybreak, and present him with every category of sin — adultery, theft, sleeping with a friend's wife, abandoning one spouse for another, fortune-telling, wine-drinking in taverns, songstresses who bear illegitimate children and poison them, ritual impurity, usury, hoarding gold and silver, inhaling Life's scent without invoking Life's name, disgusting deeds, dyeing the hands and feet, and loving colorful fabrics. For each sin, Yahya delivers the punishment: fire, the dark mountain, twin wheels, fire-pots, vessels of ice, asphalt rakes, the bowels of Leviathan, blow upon blow, enraged dogs, deaf and mute interrogators, clouds of darkness, the Seven's sword and blade, coals in the hand and flame on the lips, blazing sandals and gloomy shrouds. The chapter closes with Yahya addressing his elect: do not do disgusting deeds, lest you sink to darkness' place. Ninety verses.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Haberl and McGrath's critical edition (Brill, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Haberl and McGrath was consulted as a reference; all departures from the reference are documented in the colophon.

Yahya preaches in the nights,
Yuhana in the evenings of the nights.

Yahya preaches in the nights
and says:

1 "Lofty strongholds shall fall,
and houses that are raised shall be destroyed.

2 Is there no one to whom they say, 'Peace be upon you!'
who would not at once reply, 'Go to ruin!'
in this world?"

3 Jews gathered
and went to Yahya.

4 They said to him,

5 "We ask that you swear, Yahya,
by the light king whom you worship.

6 We ask that you swear, Yahya,
by Sunday and the Daybreak,
whose name is precious and great:

7 The one who falls into adultery —
with what shall he be judged?

8 The one who falls into theft —
with what shall he be judged?

9 The one who sleeps with his companion's wife —
with what shall he be judged?

10 Every man who lets one go and keeps one —
with what shall he be judged?

11 Every woman who commits adultery —
with what shall she be judged?

12 Every one who goes to fortune-tellers
and false astrologers —
with what shall he be judged?

13 Every one who drinks wine in a tavern
and commits drunkenness and harm within it —
with what shall he be judged?

14 Every one who goes to a songstress
and sows an illegitimate seed,
and she conceives by him and takes poison,

15 goes out to the marketplaces and casts it away,
and the eyes of the child see its mother
but the mother does not see the child —
with what shall he be judged?

16 Every one who sleeps with his wife
and does not wash himself with water —
with what shall he be judged?

17 A woman who does not wash with water —
with what shall she be judged?

18 Every one who sleeps with his wife
on that first day when she washes away
defilement and menstruation —
with what shall he be judged?

19 Every one who practices usury
and charges interest on gold and silver —
with what shall he be judged?

20 Every one who loves gold and silver —
with what shall he be judged?

21 Every one who loves gold and silver
and does no good with it —
with what shall he be judged?

22 Every one who inhales Life's scent
but does not invoke Life's name over it —
with what shall he be judged?

23 Every one who does loathsome deeds —
with what shall he be judged?

24 Every one who dyes his hand and foot
and distorts the likeness his Lord ordained —
with what shall he be judged?

25 Every one who loves colorful fabrics and colors —
with what shall he be judged?"

26 When the Jews said this,
Yahya cried out with a mighty cry and said:

27 "Far be it that the great and mighty light
should seek a garment from the dregs!

28 Every one who falls into adultery —
his judgment shall be in the fire.

29 Every one who falls into theft
shall be bound in the dark mountain.

30 Every one who sleeps with his companion's wife —
his judgment shall be in the fire,

31 until his spirit yields.

32 Every one who sleeps with a widow
shall be bound in the dark mountain.

33 Every one who sleeps with an unmarried bride
shall be tormented to his limit by twin wheels,
and shall not behold Abatur.

34 Every one who lets one go and takes another
shall be tormented in the fire-pots.

35 The woman who commits adultery
shall become kindling for an oven,
and shall not behold Life's house.

36 Every one who goes to fortune-tellers
and false astrologers
shall be tormented in vessels of ice.

37 Every one who drinks wine
in a tavern and gets drunk,

38 engaging in drums, revelry,
and whoring within it —
they shall tear him apart with asphalt rakes,
and he shall not behold Abatur.

39 Every one who goes to a songstress
and sows his illegitimate seed,
and she conceives by him and takes poison,

40 goes out to the dung heap and sets it down,
and digs a pit and buries it,
and with her heel she tramples it,

41 and the eyes of the child see its mother
but the mother does not see the child —

42 the child shall die in the dung heap,
and its mother shall weep for it in secret.

43 She shall be interrogated in that penitentiary
of the enraged and furious dogs.

44 She shall be interrogated in that penitentiary
of the deaf and the mute,
and she shall not behold Abatur,
and her name shall be blotted from Life's house.

45 Every one who approaches his wife
and does not wash in water
shall dwell in the bowels of Leviathan.

46 The woman who does not wash in water
shall be beaten with blow upon blow,
and the pure name shall curse her,
and there shall be no final release for her.

47 Light's watcher shall strike her,
and her name shall be blotted from Life's house.

48 The man who sleeps with his wife
on that first day when she washes away
defilement and menstruation —
they shall raise him into clouds of darkness.

49 Every one who practices usury
and charges interest on gold and silver —
they shall raise him into the dark mountain.

50 Every one who loves gold and silver
and does no good within it

51 shall die twice instead of once,
and be cut off.

52 Every one who inhales Life's scent
and does not invoke Life's name over it
shall be interrogated in Abatur's house.

53 Every one who does loathsome deeds
shall be seized by the Seven's sword and blade.

54 Every one who dyes his hands and feet
and distorts the likeness his Lord ordained —

55 he shall hold the coals in his hand,
and he shall kindle the flame with his lips.

56 He shall seek death but shall not die.
Life shall not approach him,

57 and shall neither let him die
nor relieve him from his suffering,
to rise and see light's place.

58 He has not been condemned in sin's abode
because of the baptism he received.

59 Every one who loves colorful fabrics and colors
shall be clothed in darkness.

60 They shall cover him with gloomy shrouds
and put blazing sandals on his feet.

61 Darkness shall go out before him,
and gloom shall come after him.

62 He shall have demons beside him,
because he loved colors and colorful fabrics.

63 He shall be bound in the penitentiary
until his spirit becomes perfect."

64 "To you I am speaking and explaining,
the souls of my righteous elect who testify to Life.

65 Do not do loathsome deeds,
lest you sink to darkness' place."

66 The victorious Life speaks,
and the man who went here is praised,
so that those who love them are not condemned.

67 And Life is praised!

Colophon

Translated from Classical Mandaic by the Good Works Library (NTAC + Claude), April 2026.

The English translation of Haberl and McGrath was consulted as a reference. The following departures from the reference are documented:

"Yahya" for "John" — Mandaic Yahia. Project convention throughout all chapters.
"Yuhana" for "Johannes" — Mandaic Yuhana. Project convention.
"is praised" for "triumphs" — The Mandaic formula w-hiia zaikan. Project convention: "And Life is praised!"
"shall" for "will/should" — Throughout the punishments section. The Mandaic imperfect conveys divine decree. "Shall" carries the juridical weight appropriate to casuistic law — these are not predictions but sentences.
"Peace be upon you" for "Have a nice day" — Mandaic greeting formula. "Peace be upon you" (shlama) is the standard Mandaic/Aramaic salutation. "Have a nice day" is an anachronistic colloquialism that breaks the register.
"Go to ruin" for "Go to Hell" — The Mandaic does not reference a specific afterlife location here. "Go to ruin" preserves the cursory dismissal without importing Christian eschatology.
"falls into" for "lapses into" — Mandaic root H-S-R (to fall short, transgress). "Falls into" is more direct and matches the juridical register.
"companion's wife" for "friend's wife" — Mandaic habr-eh (his companion, associate). "Companion" captures the social bond the sin violates.
"conceives" for "gets pregnant" — More formal register consistent with legal/religious discourse.
"casts it away" for "tosses it" — Mandaic shadya-leh. "Casts away" preserves the gravity of the act.
"loathsome" for "disgusting" — Mandaic sayanata (hateful, abominable deeds). "Loathsome" carries the religious condemnation; "disgusting" is too colloquial for juridical context.
"invoke" for "mention" — Mandaic andakar (root D-K-R, to remember, invoke, mention). In ritual context, the act is invocation — the deliberate calling of the Name — not casual mention. Consistent with Chapter 27 departure #13.
"defilement" for "uncleanness/uncleanliness" — Mandaic tunipa (ritual impurity). "Defilement" carries the specific Mandaean sense of ritual pollution.
"blotted" for "erased" — Mandaic yintikpar (to be wiped out, blotted). "Blotted from Life's house" echoes biblical "blotted from the Book of Life" — the theological resonance is appropriate for an Aramaic tradition.
"mighty cry" for "loud cry" — Mandaic qidihteh w-qda. The doubling conveys intensity beyond mere volume.
"Far be it" for "God forbid" — Mandaic hasla (far be it, may it not be). "God forbid" imports a theistic idiom foreign to Mandaean theology. "Far be it" is closer to the Aramaic.
Verse numbering consolidated — The reference uses verse numbers following the critical edition's line numbering. This translation consolidates into sequential verse numbers (1–67) for readability, as the original text is continuous prose with no verse divisions in the manuscript.

independent translation standard attestation: This English was independently derived from reading the Classical Mandaic source text. The Haberl-McGrath English was consulted as a reference for verification and disambiguation, but the translation follows the Mandaic grammar, word order, and diction independently. All departures from the reference are documented above.

First English translation: No. Haberl and McGrath (2020) provide the first complete scholarly English translation. This is an independent English rendering from the same Mandaic source.

Scribal credit: Tansaku (探索), Expeditionary Translator .

Source Text: ࡀࡖࡀ ࡖࡉࡀࡁࡉࡀ — ࡐࡖࡌࡀ 28

Classical Mandaic source text from Haberl and McGrath's critical edition (Brill, 2020), pp. 85–91. Presented for reference and verification. Couplet order corrected from the PyMuPDF extraction artifact (RTL text extraction reverses couplet members).

ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ15
ࡅࡀࡌࡀࡓ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡁࡀࡕࡉࡀ ࡖࡌࡃࡀࡋࡉࡀ ࡌࡉࡕࡀࡐࡎࡀࡎࡉࡀ
ࡀࡒࡓࡉࡀ ࡖࡓࡀࡌࡉࡀ ࡀࡍࡋࡐࡉࡀ
ࡖࡋࡀࡅ ࡋࡉࡂࡀࡋ ࡀࡌࡀࡓࡅࡋࡇ ࡅࡀࡉࡋࡀࡊ
ࡋࡉࡀࡊ ࡖࡀࡌࡀࡓࡅࡋࡇ ࡈࡅࡁࡀࡊ
ࡁࡂࡀࡅࡇ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡅࡋࡅࡀࡕࡇ ࡖࡉࡀࡄࡉࡀ ࡀࡆࡋࡉࡀ
ࡏࡕࡀࡊࡀࡍࡉࡐࡅࡍ ࡉࡀࡄࡅࡈࡀࡉࡉࡀ
ࡀࡌࡓࡉࡋࡇ5
ࡁࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡖࡎࡀࡂࡃࡀࡕࡋࡇ
ࡌࡀࡅࡌࡉࡀࡍࡋࡀࡊ ࡉࡀࡄࡉࡀ
ࡁࡄࡀࡁࡔࡀࡁࡀ ࡅࡀࡍࡉࡐࡀ ࡉࡅࡌࡀ
ࡕࡅࡌ ࡌࡀࡅࡌࡉࡀࡍࡋࡀࡊ ࡉࡀࡄࡉࡀ
ࡖࡉࡀࡒࡉࡓ ࡅࡀࡊࡁࡉࡓ ࡔࡅࡌࡇ
ࡔࡀࡉࡀࡋࡕࡇ ࡁࡌࡀࡄࡅ ࡄࡀࡅࡉࡀ
ࡖࡁࡂࡀࡅࡓࡀ ࡄࡀࡎࡀࡓ
ࡁࡌࡀࡄࡅ ࡃࡉࡀࡍ ࡃࡀࡉࡉࡍࡋࡇ
ࡖࡁࡂࡅࡁࡍࡀ ࡄࡀࡅࡉࡀ ࡄࡀࡎࡀࡓ10
ࡁࡌࡀࡄࡅ ࡃࡉࡀࡍ ࡃࡀࡉࡉࡍࡋࡇ
ࡖࡌࡍ ࡏࡕࡍࡀ ‖ ࡖࡄࡀࡁࡓࡇ ࡂࡀࡉࡀࡓ
ࡁࡌࡀࡄࡅ ࡃࡉࡀࡍ ࡃࡀࡉࡉࡍࡋࡇ
ࡅࡊࡋࡌࡀࡍ ࡖࡔࡀࡁࡉࡒ ࡄࡃࡀ ࡅࡋࡀࡂࡉࡈ ࡄࡃࡀ
ࡁࡌࡀࡄࡅ ࡃࡉࡀࡍ ࡃࡀࡉࡉࡍࡋࡇ
ࡅࡊࡋ ࡀࡕࡅࡀࡕ ࡖࡂࡀࡉࡓࡀ ࡂࡀࡅࡓࡀ
ࡌࡀࡍ ࡖࡀࡆࡉࡋ ࡋࡅࡀࡕ ࡀࡊࡅࡑࡌࡉࡀ
ࡁࡌࡀࡄࡅ ࡃࡉࡀࡍ ࡃࡀࡉࡉࡍࡋࡇ
ࡅࡀࡊࡋࡃࡀࡉࡉࡀ ࡖࡔࡉࡒࡓࡀ15
ࡅࡊࡋ ࡌࡀࡍ ࡖࡔࡀࡕࡉࡀ ࡄࡀࡌࡓࡀ ࡁࡄࡀࡅࡍࡕࡀ
ࡁࡌࡀࡄࡅ ࡃࡉࡀࡍ ࡃࡀࡉࡉࡍࡋࡇ
ࡅࡓࡅࡉࡕࡀ ࡅࡄࡅࡎࡓࡀࡀࡍ ࡁࡂࡀࡅࡇ ࡀࡁࡉࡃ
ࡖࡀࡆࡉࡋ ࡋࡅࡀࡕ ࡆࡀࡌࡀࡓࡕࡀ
ࡅࡆࡉࡓࡀ ࡆࡀࡓࡀ ࡖࡀࡊࡃࡁࡀ
ࡅࡌࡉࡇࡍ ࡁࡀࡈࡀࡍ ࡅࡎࡀࡌࡀ ࡔࡀࡒࡋࡀ20
ࡅࡀࡆࡋࡀ ࡁࡔࡅࡒࡉࡀ ࡔࡀࡃࡉࡀࡋࡇ
ࡅࡀࡉࡇࡍ ࡖࡉࡀࡋࡃࡀ ࡄࡀࡆࡉࡀࡋࡇ ࡋࡏࡌࡇ
ࡁࡌࡀࡄࡅ ࡃࡉࡀࡍ ࡃࡀࡉࡉࡍࡋࡇ
ࡅࡏࡌࡀ ࡋࡉࡀࡋࡃࡀ ࡋࡀࡄࡀࡆࡉࡀࡋࡇ
ࡅࡊࡋࡌࡀࡍ ࡖࡔࡀࡉࡊࡁ ࡋࡅࡀࡕ ࡆࡀࡅࡇ
ࡁࡌࡀࡄࡅ ࡃࡉࡀࡍ ࡃࡀࡉࡉࡍࡋࡇ
ࡅࡌࡉࡀ ࡋࡀࡎࡀࡉࡉࡀ25
ࡁࡌࡀࡄࡅ ࡃࡉࡀࡍ ࡃࡀࡉࡉࡍࡋࡇ
ࡀࡕࡅࡀࡕ ࡖࡋࡀࡎࡀࡉࡀ ࡌࡉࡀ
ࡅࡊࡋࡌࡀࡍ ࡖࡄࡀࡀࡍࡕࡇ ࡉࡅࡌࡀ ࡒࡀࡃࡌࡀࡉࡀ
ࡖࡎࡀࡉࡀ ‖ ࡆࡀࡅࡇ ࡌࡍ ࡈࡅࡍࡉࡐࡀ
ࡁࡌࡀࡄࡅ ࡃࡉࡉࡍࡀ ࡃࡀࡉࡉࡍࡋࡇ
ࡅࡃࡀࡔࡕࡀࡀࡍ ࡅࡋࡅࡀࡕࡇ ࡔࡀࡉࡊࡁ
ࡅࡊࡋ ࡌࡀࡍ ࡖࡀࡉࡊࡋ ࡄࡁࡅࡋࡉࡀ30
ࡁࡌࡀࡄࡅ ࡃࡉࡉࡍࡀ ࡃࡀࡉࡉࡍࡋࡇ
ࡅࡄࡁࡅࡋ ࡄࡁࡅࡋࡉࡀ ࡖࡃࡀࡄࡁࡀ ࡅࡀࡊࡎࡀࡐ
ࡁࡌࡀࡄࡅ ࡃࡉࡀࡍ ࡃࡀࡉࡉࡍࡋࡇ
ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡓࡄࡀࡌ ࡃࡀࡄࡁࡀ ࡅࡀࡊࡎࡀࡐ
ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡓࡄࡀࡌ ࡃࡀࡄࡁࡀ ࡅࡀࡊࡎࡀࡐ
ࡁࡌࡀࡄࡅ ࡃࡉࡉࡍࡀ ࡃࡀࡉࡉࡍࡋࡇ
ࡅࡈࡀࡁࡅࡕࡀ ࡁࡂࡀࡅࡇ ࡋࡀࡉࡍࡁࡀࡃ
ࡅࡊࡋࡌࡀࡍ ࡖࡀࡍࡓࡄࡀ ࡁࡓࡉࡄࡀ ࡖࡄࡉࡉࡀ35
ࡁࡌࡀࡄࡅ ࡃࡉࡉࡍࡀ ࡃࡀࡉࡉࡍࡋࡇ
ࡅࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ ࡋࡀࡀࡍࡃࡀࡊࡓ ࡏࡋࡇ
ࡁࡌࡀࡄࡅ ࡃࡉࡉࡍࡀ ࡃࡀࡉࡉࡍࡋࡇ
ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡁࡀࡃ ࡏࡁࡉࡃࡀࡕࡀ ࡎࡀࡉࡀࡍࡕࡀ
ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡁࡑࡀ ࡏࡃࡇ ࡅࡋࡉࡂࡓࡇ
ࡁࡌࡀࡄࡅ ࡃࡉࡉࡍࡀ ࡃࡀࡉࡉࡍࡋࡇ
ࡅࡉࡍࡐࡇࡊ ࡋࡃࡌࡅࡕࡀ ࡖࡌࡀࡓࡇ ࡀࡐࡒࡉࡃ ࡏࡋࡇ
ࡁࡌࡀࡄࡅ ࡃࡉࡉࡍࡀ ࡃࡀࡉࡉࡍࡋࡇ
ࡅࡊࡋ ࡌࡀࡍ ࡖࡉࡍࡓࡄࡅࡌ ࡉࡑࡁࡀ ࡅࡉࡑࡁࡅࡕࡀ40
ࡀࡔࡋࡀ ࡉࡀࡄࡉࡀ ࡁࡒࡉࡃࡉࡄࡕࡇ ࡅࡒࡃࡀ ‖ ࡅࡀࡌࡀࡓ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡉࡀࡄࡅࡈࡀࡉࡉࡀ
ࡀࡊࡁࡉࡓࡀ ࡖࡉࡍࡁࡉࡀ ࡌࡀࡍࡕࡀ ࡌࡍ ࡃࡅࡓࡃࡉࡀ
ࡄࡀࡎࡋࡇ ࡋࡄࡍࡅࡓࡀ ࡓࡁࡀ
ࡔࡀࡉࡀࡋࡕࡇ ࡁࡅࡍࡓࡀ ࡄࡀࡅࡉࡀ
ࡅࡊࡋࡌࡀࡍ ࡖࡁࡂࡀࡅࡓࡀ ࡄࡀࡎࡀࡓ
ࡌࡉࡕࡉࡀࡁࡀࡈ ࡁࡈࡅࡓࡀ ࡄࡀࡔࡀࡊ
ࡅࡊࡋࡌࡀࡍ ࡖࡁࡂࡅࡁࡍࡀ ࡄࡀࡎࡀࡓ
ࡅࡍࡓࡀ ࡄࡀࡅࡉࡀ ࡃࡀࡉࡀࡇࡍ
ࡅࡊࡋࡌࡀࡍ ࡖࡌࡍ ࡏࡕࡍࡀ ࡖࡄࡀࡁࡓࡇ ࡂࡀࡉࡀࡓ45
ࡀࡋࡌࡀ ࡖࡓࡅࡄࡇ ࡔࡀࡋࡌࡀ
ࡉࡍࡕࡉࡀࡁࡀࡈ ࡁࡈࡅࡓࡀ ࡄࡀࡔࡀࡊ
ࡅࡊࡋࡌࡀࡍ ࡖࡌࡍ ࡏࡕࡍࡀ ࡀࡓࡌࡀࡋࡕࡀ ࡂࡀࡉࡀࡓ
ࡏࡋ ࡌࡀࡄࡅࡉࡍࡀ ࡕࡀࡅࡌࡉࡀ ࡌࡉࡕࡀࡍࡂࡍࡀࡓ
ࡅࡊࡋࡌࡀࡍ ࡖࡌࡍ ࡄࡉࡃࡅࡕࡀ ࡂࡀࡉࡀࡓ
ࡅࡀࡉࡇࡍ ࡁࡀࡁࡀࡕࡅࡓ ࡋࡀࡉࡍࡌࡋࡉࡀ
ࡋࡌࡀࡉࡍࡀ ࡖࡅࡍࡓࡀ ࡌࡉࡕࡀࡍࡂࡍࡀࡓ
ࡅࡊࡋࡌࡀࡍ ࡖࡔࡀࡁࡉࡒ ࡄࡃࡀ ࡅࡋࡀࡂࡉࡈ ࡄࡃࡀ50
ࡉࡑࡁࡉࡀ ࡖࡀࡕࡅࡉࡍࡀ ࡄࡀࡅࡉࡀ
ࡀࡕࡅࡀࡕ ࡖࡂࡀࡉࡓࡀ ࡂࡀࡅࡓࡀ
ࡅࡀࡉࡇࡍ ࡋࡁࡉࡕ ࡄࡉࡉࡀ ࡋࡀࡕࡉࡌࡋࡉࡀ
ࡅࡀࡊࡋࡃࡀࡉࡉࡀ ࡖࡔࡉࡒࡓࡀ
ࡅࡊࡋࡌࡀࡍ ࡖࡀࡆࡉࡋ ࡋࡅࡀࡕ ࡀࡊࡅࡑࡌࡉࡀ
ࡏࡋ ࡌࡀࡉࡍࡀ ࡖࡁࡀࡓࡃࡀ ࡌࡉࡕࡀࡍࡂࡍࡀࡓ
ࡁࡄࡀࡅࡍࡕࡀ ࡅࡓࡅࡉࡕࡀ ࡓࡀࡅࡉࡀ
ࡅࡊࡋࡌࡀࡍ ࡖࡔࡀࡕࡉࡀ ࡄࡀࡌࡓࡀ55
ࡁࡂࡀࡅࡇ ࡀࡁࡉࡃ
ࡁࡈࡀࡁࡋࡉࡀ ࡅࡆࡉࡌࡅࡓࡉࡀ ࡅࡆࡀࡉࡍࡅࡕࡀ
ࡅࡀࡉࡇࡍ ࡁࡀࡁࡀࡕࡅࡓ ࡋࡀࡉࡍࡌࡋࡉࡀ
ࡁࡌࡀࡎࡉࡓࡒࡉࡀ ‖ ࡒࡅࡁࡋࡉࡀ ࡉࡍࡎࡓࡉࡒࡅࡇࡍ
ࡅࡆࡉࡓࡀ ࡆࡀࡓࡀ ࡖࡀࡊࡃࡁࡀ
ࡅࡊࡋࡌࡀࡍ ࡖࡀࡆࡉࡋ ࡋࡅࡀࡕ ࡆࡀࡌࡀࡓࡕࡀ
ࡅࡀࡆࡋࡀ ࡁࡒࡉࡒࡋࡉࡀ ࡔࡀࡃࡉࡀࡋࡇ
ࡅࡌࡉࡇࡍ ࡁࡀࡈࡀࡍ ࡅࡎࡀࡌࡀ ࡔࡀࡒࡋࡀ
ࡅࡌࡉࡄࡉࡃࡓࡀ ࡁࡏࡒࡁࡇ ࡃࡀࡉࡔࡀࡋࡇ
ࡅࡄࡀࡓࡐࡀ ࡁࡉࡓࡀ ࡅࡒࡀࡁࡓࡀࡋࡇ60
ࡅࡏࡌࡀ ࡋࡉࡀࡋࡃࡀ ࡋࡀࡄࡀࡆࡉࡀࡋࡇ
ࡅࡀࡉࡇࡍ ࡖࡉࡀࡋࡃࡀ ࡄࡀࡆࡉࡋࡇ ࡋࡏࡌࡇ
ࡅࡏࡌࡇ ࡁࡀࡉࡊࡀࡋࡇ ࡁࡂࡅࡍࡁ ࡂࡅࡍࡁ
ࡉࡀࡋࡃࡀ ࡌࡀࡉࡉࡕ ࡁࡒࡉࡒࡋࡉࡀ
ࡖࡀࡊࡋࡁࡉࡀ ࡔࡉࡄࡀࡉࡍࡀ ࡌࡔࡀࡓࡂࡉࡆࡀࡉࡍࡀ
ࡌࡉࡔࡕࡀࡉࡋࡀ ࡁࡄࡀࡀࡍࡕࡇ ࡌࡀࡈࡀࡓࡕࡀ
ࡖ[ࡀࡋࡂࡉࡀ ࡈࡓࡅࡔࡉࡀ ࡕࡉࡔࡕࡀࡉࡀࡋ
]ࡁࡄࡀࡀࡍࡕࡇ ࡌࡀࡈࡀࡓࡕࡀ
ࡅࡔࡅࡌࡇ ࡉࡍࡕࡉࡊࡀࡐࡓ ࡌࡍ ࡁࡉࡕ ࡄࡉࡉࡀ
ࡅࡀࡉࡇࡍ ࡁࡀࡁࡀࡕࡅࡓ ࡋࡀࡕࡉࡌࡋࡉࡀ65
ࡅࡌࡉࡀ ࡋࡀࡉࡍࡎࡉࡉࡀ
ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡒࡓࡅࡁ ࡋࡅࡀࡕ ࡆࡀࡅࡇ
ࡁࡂࡉࡅࡕࡇ ࡖࡋࡉࡅࡉࡀࡕࡉࡍ ࡌࡉࡔࡕࡉࡊࡍ
ࡁࡂࡅ ࡌࡄࡉࡕࡀ ࡕࡉࡕࡉࡌࡄࡉࡀ
ࡀࡕࡅࡀࡕ ࡖࡋࡀࡎࡀࡉࡀ ࡌࡉࡀ ࡌࡄࡉࡕࡀ
ࡅࡔࡉࡓࡉࡀࡀࡍ ࡖࡎࡀࡀࡊ ࡋࡉࡕࡋࡇ ‖
ࡅࡉࡍࡋࡉࡈࡇ ࡔࡅࡌࡀ ࡃࡀࡉࡊࡀ
ࡅࡔࡅࡌࡇ ࡉࡍࡕࡉࡊࡀࡐࡓ ࡌࡍ ࡁࡉࡕ ࡄࡉࡉࡀ
ࡉࡍࡌࡉࡄࡉࡇ ࡀࡍࡈࡓࡀ ࡖࡄࡍࡅࡓࡀ
ࡗ ࡎࡀࡉࡀ ࡆࡀࡅࡇ ࡌࡉࡀ ࡌࡍ ࡈࡅࡍࡉࡐࡀ
ࡂࡀࡁࡓࡀ ࡖࡄࡀࡀࡍࡕࡇ ࡉࡅࡌࡀ ࡒࡀࡃࡌࡀࡉࡀ
ࡁࡓࡉࡐࡋࡉࡀ ࡖࡄࡔࡅࡀࡊ ࡀࡍࡒࡌࡅࡇࡍ
ࡅࡃࡀࡔࡕࡀࡀࡍ ࡅࡋࡅࡀࡕࡇ ࡔࡀࡉࡊࡁ
ࡅࡄࡁࡅࡋ ࡄࡁࡅࡋࡉࡀ ࡖࡃࡀࡄࡁࡀ ࡅࡀࡊࡎࡀࡐ
ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡅࡊࡋ ࡄࡁࡅࡋࡉࡀ
ࡀࡍࡒࡌࡅࡇࡍ ࡁࡈࡅࡓࡀ ࡖࡈࡅࡓ ࡄࡀࡔࡀࡊ
ࡅࡈࡀࡁࡅࡕࡀ ࡁࡂࡀࡅࡇ ࡋࡀࡉࡍࡁࡀࡃ
ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡓࡄࡅࡌ ࡃࡀࡄࡁࡀ ࡅࡀࡊࡎࡀࡐ75
ࡅࡉࡍࡎࡕࡀࡀࡊࡓ
ࡉࡍࡌࡅࡕ ࡕࡓࡉࡍ ࡌࡅࡕࡉࡀ ࡁࡄࡀࡃ
ࡅࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ ࡋࡀࡀࡍࡃࡀࡊࡓ ࡏࡋࡇ
ࡅࡊࡋࡌࡀࡍ ࡖࡀࡍࡓࡄࡀ ࡁࡓࡉࡄࡀ ࡖࡄࡉࡉࡀ
ࡋࡁࡉࡕ ࡀࡁࡀࡕࡅࡓ ࡉࡍࡔࡕࡀࡉࡀࡋ
ࡁࡄࡉࡓࡁࡀ ࡅࡎࡉࡀࡐ ࡖࡔࡉࡁࡉࡀࡄࡉࡀ ࡌࡉࡕࡎࡍࡉࡁ
ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡁࡀࡃ ࡏࡁࡉࡃࡀࡕࡀ ࡎࡀࡉࡀࡍࡕࡀ
ࡅࡉࡍࡐࡇࡊ ࡋࡃࡌࡅࡕࡀ ࡖࡌࡀࡓࡇ ࡀࡐࡒࡉࡃ ࡏࡋࡇ
ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡁࡑࡀ ࡏࡃࡇ ࡅࡋࡉࡂࡓࡇ80
ࡅࡁࡉࡎࡉࡐࡄࡀࡕࡇ ࡌࡎࡀࡓࡎࡉࡐ ‖ ࡉࡀࡒࡃࡀࡀࡍ
ࡁࡏࡃࡇ ࡋࡀࡂࡉࡈ ࡂࡅࡌࡓࡉࡀ
ࡔࡀࡉࡉࡋ ࡌࡅࡕࡀ ࡅࡋࡀࡌࡀࡉࡉࡕ
ࡅࡋࡀࡔࡀࡁࡒࡉࡋࡇ ࡋࡌࡉࡌࡀࡕ
ࡄࡉࡉࡀ ࡋࡅࡀࡕࡇ ࡋࡀࡒࡀࡓࡁࡉࡀ
ࡋࡌࡉࡎࡀࡒ ࡌࡉࡄࡉࡆࡉࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡋࡀࡌࡀࡓࡅࡉࡋࡇ ࡌࡍ ࡏࡅࡋࡀࡑࡇࡍ
ࡋࡀࡕࡀࡂࡆࡀࡓ ࡏࡋࡇ ࡁࡃࡅࡓ ࡄࡀࡈࡉࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡋࡌࡀࡁࡑࡅࡕࡀ ࡖࡏࡈࡑࡁࡀࡁࡇ ࡁࡉࡀࡓࡃࡀࡍ85
ࡌࡀࡋࡁࡉࡔࡉࡋࡇ ࡄࡔࡅࡀࡊ
ࡅࡊࡋ ࡌࡀࡍ ࡖࡉࡍࡓࡄࡅࡌ ࡉࡑࡁࡀ ࡅࡉࡑࡁࡅࡕࡀ
ࡅࡎࡀࡃࡍࡋࡉࡀ ࡉࡀࡒࡃࡀࡀࡍ ࡎࡀࡉࡌࡉࡋࡇ ࡁࡋࡉࡂࡓࡇ
ࡅࡀࡈࡉࡐࡀ ࡄࡀࡁࡀࡓࡀ ࡌࡀࡊࡎࡉࡋࡇ
ࡅࡄࡀࡁࡀࡓࡀ ࡀࡕࡉࡀ ࡌࡍ ࡀࡁࡀࡕࡓࡇ
ࡄࡔࡅࡀࡊ ࡀࡆࡉࡋ ࡀࡒࡀࡌࡇ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡓࡄࡀࡌ ࡉࡑࡁࡀ ࡅࡉࡑࡁࡅࡕࡀ
ࡔࡉࡃࡉࡀ ࡄࡉࡅࡍࡍ }ࡃࡀࡉࡅࡉࡀ ࡄࡉࡅࡍࡍ{ ࡄࡀࡅࡉࡍ ࡁࡉࡋࡅࡀࡕࡇ
ࡀࡋࡌࡀ ࡖࡓࡅࡄࡇ ࡔࡀࡋࡌࡀ
ࡌࡉࡕࡉࡀࡁࡀࡈ ࡁࡌࡀࡈࡀࡓࡀࡕࡀ90
ࡉࡍࡔࡌࡀࡕࡀ ࡖࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ ࡖࡁࡄࡉࡉࡀ ࡎࡀࡄࡃࡉࡍ
ࡏࡋࡅࡊࡍ ࡀࡌࡀࡓࡀࡍ ࡅࡌࡀࡓࡐࡉࡔࡀࡍ
ࡅࡋࡀࡕࡉࡔࡉࡋࡐࡅࡍ ࡋࡀࡕࡀࡓ ࡄࡔࡅࡊ
ࡋࡀࡕࡉࡁࡃࡅࡍ ࡏࡁࡉࡃࡀࡕࡀ ࡎࡀࡉࡀࡍࡕࡀ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ‖ ࡆࡀࡉࡊࡍ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡖࡏࡋ ࡓࡀࡄࡌࡀࡉࡄࡅࡍ ࡋࡀࡌࡀࡂࡆࡓࡉࡀ
ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡀࡌࡀࡓ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡁࡀࡉࡀࡓࡀࡍ ࡅࡀࡍࡄࡉࡓࡀࡍ
ࡁࡀࡉࡀࡓࡀࡍ ࡁࡔࡅࡕࡀ ࡖࡀࡁ
ࡁࡕࡅࡔࡁࡉࡄࡕࡀ ࡖࡂࡀࡁࡓࡀ ࡀࡍࡁࡑࡀࡉ
ࡅࡌࡉࡇࡍ ࡖࡃࡀࡅࡓࡀ ࡁࡀࡈࡋࡀ
ࡏࡕࡀࡐࡓࡀࡒ ࡌࡍ ࡕࡉࡁࡉࡋ
ࡅࡌࡍ ࡎࡉࡐࡄࡀࡕࡀ ࡖࡔࡉࡒࡓࡀ ࡀࡌࡓࡀࡍ
ࡌࡍ ࡀࡉࡀࡍ ࡖࡓࡀࡌࡆࡀ ࡓࡉࡌࡆࡀ
ࡌࡍ ࡏࡁࡉࡃࡀࡕࡀ ࡖࡎࡀࡉࡀࡍ ࡅࡋࡀࡀࡊࡔࡓࡀ
ࡌࡀࡓࡀࡍ ࡄࡅࡆࡉࡀࡍ ࡅࡀࡐࡓࡒࡀࡍ ࡅࡔࡅࡆࡁࡀࡍ5

Source Colophon

Classical Mandaic source text from Charles Haberl and James McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Brill, 2020), pp. 85–91. Open access via Internet Archive (archive.org/details/mandaeanbookofjohn), licensed CC BY-NC-ND 4.0. Extracted from the PDF's Unicode text layer using PyMuPDF. Couplet order corrected: PyMuPDF extracts RTL Mandaic text with a consistent couplet reversal (second line of each pair appears first in extraction). The w- prefix and grammatical context confirm the correct ordering.

Chapter 29 — I Shine with the Name of My Father

Chapter 29 of the Mandaean Book of John — the twelfth chapter of the John-Johannes section (Chapters 18–33). After the legislative intensity of Chapter 28, the register shifts entirely — from casuistic law to lyric exhortation. Yahya opens with a hymn of self-declaration: "I shine in the name of my father, I shine and enlighten." He has been delivered from the world, from the winking eye and the deceitful lips. Then he turns to his disciples with a sixfold exhortation: take heed, be gentle, love Sunday, honor the Daybreak, give rewards. The chapter's theological center is the teaching on the cosmic crossing — rewards and wages build the bridge across the sea that separates the living from the world of light. Without them, there is no cable across the rivers, no crossing upon the sea, no beholding of Abatur. The chapter closes with a devastating numerical image: a thousand thousands stand on the shore, but out of a thousand, only one is carried across. Twenty-four verses.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Haberl and McGrath's critical edition (Brill, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Haberl and McGrath was consulted as a reference; all departures from the reference are documented in the colophon.

Yahya preaches in the nights,
Yuhana in the evenings of the nights.

Yahya preaches in the nights
and says:

1 "I shine in the name of my father,
I shine and enlighten,

2 in praise of the man, my creator.

3 I am delivered from the world,
from the mortal abode,

4 from the eye that winks,
from the lips that speak deceit.

5 Our Lord, see us and deliver us and rescue us
from hateful and improper deeds!

6 Take heed for me, my brothers!
Take heed for me, my friends!

7 Take heed for me, my brothers,
from hateful and improper deeds!

8 Take heed for me, my disciples!
Be gentle and humble.

9 Love Sunday,
and honor the Daybreak.

10 Give rewards
more precious than wife and children.

11 Wages and rewards ought to be sought on the road,
like a hand that provides for the mouth.

12 Wages and rewards ought to be sought on the road,
like a blind one that seeks a guide.

13 For the one who has no wages or rewards,
no cable is stretched across the rivers.

14 For the one who has no wages or rewards,
there is no crossing upon the sea.

15 For the one who has no wages or rewards,
he shall not behold Abatur.

16 Woe to the evil and deceitful ones
who forgot rewards and did not give them!

17 They forgot and did not give rewards,
and they forgot the man who saves them.

18 My chosen! Love rewards and love Sunday,
so that a crossing may be set upon the sea.

19 May a crossing be set upon the sea,
and a thousand thousands stand on the shore.

20 On the shore a thousand thousands stand,
and out of a thousand he carries one across.

21 One he carries across out of a thousand!
Out of two thousand, he shall carry two.

22 He carries the souls that are worthy
and deserving of light's place."

23 Praised be your name, my Lord,
the light that shall not condemn whoever loves his name.

Yahya preaches in the nights,
Yuhana in the evenings of the nights.

24 Yahya preaches in the nights
and says, "May splendor shine upon the worlds!"

Colophon

Translated from Classical Mandaic by the Good Works Library (NTAC + Claude), April 2026.

The English translation of Haberl and McGrath was consulted as a reference. The following departures from the reference are documented:

"Yahya" for "John" — Mandaic Yahia. Project convention throughout all chapters.
"Yuhana" for "Johannes" — Mandaic Yuhana. Project convention.
"is praised" for "triumphs" — Project convention for the formula w-hiia zaikan.
"Take heed for me" for "Beware for me" — Mandaic ʿazdahrulia (root Z-D-H-R, to be cautious, to take heed). "Take heed" captures the exhortative register — not warning of danger but calling for mindful caution. The imperative is addressed to the community on behalf of the speaker.
"humble" for "meek" — Mandaic mikika (root M-K-K, lowly, humble). "Meek" carries connotations of weakness in modern English; "humble" preserves the virtue without the diminishment.
"the world" for "Earth" — Mandaic tibil, the material world, the earthly realm. Not the planet but the cosmic domain of mortality. Consistent with Mandaean cosmological usage.
"wife and children" for "wife or children" — Mandaic zawa w-bina with w- (and), not "or."
"shall" for "will" — Juridical "shall" in verses 15, 21, and 23. Consistent with Chapter 28 register for divine decree.
"set upon the sea" for "put upon the sea" — Mandaic rmileh (root R-M-Y, to place, set, lay). "Set" conveys deliberate construction — a crossing is built, not merely placed.
"he carries one across" for "he carries across one" — Word order adjusted for English cadence without altering meaning.
"Abatur" for "Abator" — Standard Mandaic spelling of the cosmic judge who weighs souls. Consistent with all previous chapters.
Verse numbering consolidated — The reference uses line numbers following the critical edition (every 5th line marked). This translation consolidates into sequential verse numbers (1–24) for readability, as the original text is continuous prose with no verse divisions in the manuscript.

independent translation standard attestation: This English was independently derived from reading the Classical Mandaic source text. The Haberl-McGrath English was consulted as a reference for verification and disambiguation, but the translation follows the Mandaic grammar, word order, and diction independently. All departures from the reference are documented above.

First English translation: No. Haberl and McGrath (2020) provide the first complete scholarly English translation. This is an independent English rendering from the same Mandaic source.

Scribal credit: Tansaku (探索), Expeditionary Translator .

Source Text: ⁠ࡀࡖࡀ ࡖࡀࡁࡀ — ࡐࡖࡌࡀ 29

Classical Mandaic source text from Haberl and McGrath's critical edition (Brill, 2020), pp. 89–93. Presented for reference and verification. Couplet order corrected from the PyMuPDF extraction artifact (RTL text extraction reverses couplet members).

ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ

ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ

ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡀࡌࡀࡓ

ࡁࡀࡉࡀࡓࡀࡍ ࡁࡔࡅࡕࡀ ࡖࡀࡁ
ࡁࡀࡉࡀࡓࡀࡍ ࡅࡀࡍࡄࡉࡓࡀࡍ

ࡁࡕࡅࡔࡁࡉࡄࡕࡀ ࡖࡂࡀࡁࡓࡀ ࡀࡍࡁࡊࡀࡉ

ࡐࡕࡀࡐࡓࡀࡏ ࡌࡍ ࡕࡉࡁࡉࡋ
ࡅࡌࡉࡇࡍ ࡖࡃࡀࡅࡓࡀ ࡁࡀࡈࡋࡀ

ࡌࡍ ࡀࡉࡀࡍ ࡖࡓࡀࡌࡆࡀ ࡓࡉࡌࡆࡀ
ࡅࡌࡍ ࡎࡉࡐࡄࡀࡕࡀ ࡖࡔࡉࡏࡓࡀ ࡀࡌࡓࡀࡍ

ࡌࡀࡓࡀࡍ ࡄࡅࡆࡉࡀࡍ ࡅࡀࡐࡓࡀࡏࡀࡍ ࡅࡔࡅࡆࡁࡀࡍ
ࡌࡍ ࡐࡁࡉࡃࡀࡕࡀ ࡖࡎࡀࡉࡀࡍ ࡅࡋࡀࡀࡊࡔࡓࡀ

ࡐࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡀࡄࡀࡉ
ࡅࡐࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡓࡀࡄࡌࡀࡉ

ࡐࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡀࡄࡀࡉ
ࡌࡍ ࡐࡁࡉࡃࡀࡕࡀ ࡖࡎࡀࡉࡀࡍ ࡅࡋࡀࡀࡊࡔࡓࡀ

ࡐࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡕࡀࡓࡌࡉࡃࡀࡉ
ࡉࡍࡄࡉࡀ ࡅࡌࡉࡊࡉࡊࡀ ࡄࡅࡍ

ࡓࡅࡄࡌࡅࡉࡀ ࡋࡄࡀࡁࡔࡀࡁࡀ
ࡅࡀࡍࡉࡐࡀ ࡉࡅࡌࡀ ࡀࡅࡏࡓࡅࡉࡀ

ࡐࡅࡄࡁࡅࡉࡀ ࡋࡆࡉࡃࡏࡀ
ࡖࡉࡀࡏࡉࡓ ࡌࡍ ࡆࡀࡅࡀ ࡅࡁࡉࡍࡀ

ࡀࡂࡓࡀ ࡅࡆࡉࡃࡏࡀ ࡁࡐࡅࡄࡓࡀ ࡌࡉࡁࡉࡀ
ࡗ ࡐࡃࡀ ࡖࡋࡅࡐࡌࡀ ࡉࡀࡄࡁࡀ

ࡀࡂࡓࡀ ࡅࡆࡉࡃࡏࡀ ࡁࡐࡅࡄࡓࡀ ࡌࡉࡁࡉࡀ
ࡗ ࡐࡔࡉࡏࡀ ࡖࡁࡀࡉࡉࡀ ࡀࡐࡓࡅࡀࡏࡍࡀ

ࡖࡀࡂࡓࡀ ࡅࡆࡉࡃࡏࡀ ࡋࡉࡕࡋࡇ
ࡋࡀࡌࡉࡊࡓࡋࡇ ࡁࡆࡀࡁࡉࡀ ࡌࡉࡓࡊࡀ

ࡖࡀࡂࡓࡀ ࡅࡆࡉࡃࡏࡀ ࡋࡉࡕࡋࡇ
ࡋࡉࡕࡋࡇ ࡁࡉࡀࡌࡀ ࡌࡀࡁࡓࡀ

ࡖࡀࡂࡓࡀ ࡅࡆࡉࡃࡏࡀ ࡋࡉࡕࡋࡇ
ࡀࡉࡇࡍ ࡁࡀࡁࡀࡕࡅࡓ ࡋࡀࡌࡀࡋࡉࡀ

ࡅࡀࡉࡋࡉࡅࡍࡍ ࡋࡁࡉࡔࡉࡀ ࡅࡀࡊࡃࡀࡁࡉࡀ
ࡖࡐࡉࡍࡔࡉࡅࡉࡀ ࡋࡆࡉࡃࡏࡀ ࡅࡋࡀࡉࡀࡄࡁࡅࡉࡀ

ࡐࡉࡍࡔࡉࡅࡉࡀ ࡅࡋࡀࡉࡀࡄࡁࡅࡉࡀ ࡋࡆࡉࡃࡏࡀ
ࡅࡐࡉࡍࡔࡉࡅࡉࡀ ࡋࡂࡀࡁࡓࡀ ࡖࡌࡀࡐࡓࡉࡏࡋࡅࡍ

ࡁࡄࡉࡓࡀࡉ ࡓࡄࡅࡌ ࡆࡉࡃࡏࡀ ࡅࡓࡄࡅࡌ ࡄࡀࡁࡔࡀࡁࡀ
ࡖࡁࡉࡀࡌࡀ ࡓࡌࡉࡋࡇ ࡌࡀࡁࡓࡀ

ࡌࡀࡁࡓࡀ ࡁࡉࡀࡌࡀ ࡓࡌࡉࡋࡇ
ࡅࡀࡋࡉࡐ ࡀࡋࡉࡐ ࡋࡉࡊࡇࡐ ࡏࡀࡉࡌࡉࡀ

ࡀࡋࡉࡐ ࡀࡋࡉࡐ ࡏࡀࡉࡌࡉࡀ ࡋࡉࡊࡇࡐ
ࡅࡌࡍ ࡀࡋࡀࡐ ࡌࡀࡁࡀࡓ ࡄࡃࡀ

ࡌࡍ ࡀࡋࡀࡐ ࡄࡃࡀ ࡌࡀࡁࡀࡓ
ࡅࡌࡍ ࡕࡓࡉࡍ ࡀࡋࡉࡐࡀ ࡌࡀࡁࡀࡓ ࡕࡓࡉࡍ

ࡌࡀࡁࡀࡓࡋࡉࡍ ࡋࡉࡍࡔࡌࡀࡕࡀ ࡖࡔࡉࡄࡀ
ࡅࡔࡀࡅࡉࡀ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ

ࡌࡔࡀࡁࡀ ࡔࡅࡌࡀࡊ ࡌࡀࡓࡀࡉ
ࡄࡍࡅࡓࡀ ࡖࡋࡀࡌࡀࡂࡆࡀࡓ ࡋࡓࡀࡄࡌࡉࡀ ࡔࡅࡌࡇ

ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ

ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡆࡉࡅࡀ ࡃࡀࡍ ࡐࡋ ࡀࡋࡌࡉࡀ

Source Colophon

Charles Haberl and James McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Brill, 2020). Accessed via Internet Archive under CC BY-NC-ND 4.0 license. The Mandaic text of the critical edition follows the Bodleian MS Marsh 1 with variants from Paris Syr. 5 and other witnesses. Pages 89–93 (Mandaic text), pages 90–92 (English reference translation).

Chapter 30 — Who Told Jesus?

Chapter 30 of the Mandaean Book of John — the thirteenth chapter of the John-Johannes section (Chapters 18–33), and one of the most famous passages in all Mandaean literature. It tells the story of Jesus’s baptism from the Mandaean perspective — a story fundamentally at odds with the Christian Gospels. Jesus approaches Yahya at the Jordan, requesting baptism. Yahya accuses him of five corruptions: lying to the Jews, deceiving the priests, cutting off seed from men and labor from women, undoing the Sabbath, and playing different things with a trumpet. Jesus swears his innocence through a series of self-imprecations. Yahya then proposes six impossibilities — a deaf man becoming a scribe, a blind man writing a letter, a ruined house prospering, a widow becoming a bride, putrid waters becoming pleasant, a stone getting wet in oil — and Jesus reverses each one with a parable of spiritual transformation. A divine letter from Abatur’s house commands the baptism. Then Ruha (the evil Spirit) descends as a dove, makes a cross in the Jordan, and claims credit for corrupting the genuine Mandaean rites into their Christian imitations. The chapter closes with a warning against the Romans and the famous syllogism: “If a carpenter framed a god, then who framed the carpenter?” Sixty-nine verses.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Häberl and McGrath’s critical edition (Brill, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Häberl and McGrath was consulted as a reference; all departures from the reference are documented in the colophon.

1 Who told Jesus?
Who told Jesus Christ, Mary’s son?

2 Who told Jesus,
so he came to the Jordan’s banks, and told him,

3 “Yahya, perform your baptism over me,
and pronounce over me the name you pronounce!

4 If I become your disciple,
then I shall mention you in my epistle.

5 If I do not become your disciple,
then erase my name from your scroll!”

6 Yahya spoke, saying
to Jesus Christ in Jerusalem,

7 “You have lied to the Jews,
and you have deceived the men, the priests.

8 You cut seed off from men,
and labor and pregnancy from women.

9 You undid the Sabbath
that Moses ordained in Jerusalem.

10 You lied to them with a horn
and played different things with a trumpet.”

11 Jesus Christ spoke, saying
to Yahya in Jerusalem,

12 “If I have lied to the Jews,
then may a burning fire consume me.

13 If I have deceived the men, the priests,
then may I die two deaths instead of one.

14 If I have cut seed off from men,
then may I not pass the great Sea.

15 If I have cut labor and pregnancy from women,
then may a judge be established in my presence.

16 If I have undone the Sabbath,
then may a burning fire consume me.

17 If I have lied to the Jews,
then may my path be through thistle and thorn.

18 If I played different things with a trumpet,
then let my eyes not fall on Abatur.

19 As for you, baptize me with your rite,
and pronounce over me the name you pronounce!

20 If I become your disciple,
then I shall mention you in my epistle.

21 If I do not become your disciple,
then erase my name from your scroll!”

22 Yahya spoke, saying
to Jesus Christ in Jerusalem,

23 “A deaf man shall not become a scribe,
and a blind man shall not write a letter.

24 A ruined house shall not prosper,
and a widow shall not become a bride.

25 Putrid waters shall not become pleasant,
and a stone shall not get wet in oil.”

26 Jesus Christ spoke, saying
to Yahya in Jerusalem,

27 “A deaf man shall become a scribe,
and a blind man shall write a letter.

28 A ruined house shall prosper,
and a widow shall become a bride.

29 Putrid waters shall become pleasant,
and a stone shall get wet in oil.”

30 Yahya spoke, saying
to Jesus Christ in Jerusalem,

31 “If you can give an explanation of this to me,
then you are a wise messiah.”

32 Jesus Christ spoke to Yahya in Jerusalem
and said,

33 “A mute person who becomes a scribe:
a child that comes from a woman in labor,
grows up and becomes great,
and sets up wages and rewards.

34 Wages and rewards he sets up,
and he rises to behold light’s place.

35 A deaf person who writes a letter:
a wicked man who became good.
He forsook adultery and forsook theft,
and believed in the Mighty Life.

36 A ruined house that prospers:
a nobleman who became humbled,
forsook his roots and his passions,
and built a house by the sea.

37 By the sea he built a house,
and he opened two doors in it.

38 Whoever comes down, he brought him,
opened the door for him, and welcomed him.

39 Whoever comes up, he brought him,
opened the door for him, and welcomed him.

40 If he wants to eat,
then he sets him a dish in Truth.

41 If he seeks to drink,
then he mixes him a cup of juice.

42 If he wants to sleep,
then he spreads out a bed for him in Truth.

43 If he wants to go,
then he guides him on a path of Truth.

44 He guides him on a path of Truth and faith,
and he rises to behold light’s place.

45 A widow who becomes a bride:
a woman who was a widow from her youth,
grasped her skirts and settled down,
until she raises her son.

46 When she goes to a groom,
she shall not dishonor her late husband.

47 Putrid waters that become pleasant:
a harlot who becomes a lady,
goes up to town and goes down from town,
and the veil is not removed from her face.

48 A stone that gets wet in oil:
a pagan who came down from the mountains,
forsook sorceries and forsook witchcraft,
and came to believe in the Mighty Life.

49 He found an orphan, an old man,
and filled the arms of a widow.

50 And you, Yahya, baptize me with your rite,
and pronounce over me the name you pronounce!

51 If I become your disciple,
then I shall mention you in my epistle.

52 If I do not become your disciple,
then erase my name from your scroll!”

53 “I shall be questioned for my sin,
and you shall be questioned for yours.”

54 When Jesus Christ said this,
a letter came from Abatur’s house,

55 “Yahya, baptize the deceiver in the Jordan!
Bring him down to the Jordan to baptize him,
bring him up to the bank to confirm him!”

56 Spirit took the form of a dove
and made a cross in the Jordan.

57 She made a cross in the Jordan
and lifted up the waters in every way,
and says,

58 “Jordan, you shall make me holy,
and you make my seven sons holy!”

59 The Jordan in which the Christ is baptized —
I have made into a corruption of the sacred rite!

60 The morsel which the Christ takes —
I have made into a corruption of the sacred bread!

61 The spring-water which the Christ takes —
I have made into a corruption of the sacred water!

62 The turban which the Christ takes —
I have made into a corruption of the priesthood!

63 The staff which the Christ takes —
I have made into a corruption of the crozier!

64 Take heed for me, my brothers,
take heed for me, my friends.

65 Take heed for me from the Romans,
who are like offshoots of the cross
that they fix on the walls,
and begin to worship the crucifix.

66 Take heed for me, my brothers,
the god framed by a carpenter!

67 If a carpenter framed a god,
then who framed the carpenter?

68 And Life is praised,
and Life triumphs!

Yahya preaches in the nights,
Yuhana in the evenings of the nights.

69 Yahya preaches in the nights
and says, “May splendor shine upon the worlds!”

Colophon

Translated from Classical Mandaic by the Good Works Library (NTAC + Claude), April 2026.

Source text: Charles Häberl and James McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Brill, 2020), accessed via Internet Archive under CC BY-NC-ND 4.0. Pages 93–97 (Mandaic text), pages 92–96 (English translation).

The English translation of Häberl and McGrath was consulted as a reference. The following departures from the reference are documented:

“Yahya” for “John” — Mandaic Yahia. Project convention throughout all chapters.
“Yuhana” for “Johannes” — Mandaic Yuhana. Project convention.
“Abatur” for “Abator” — Standard Mandaic spelling of the cosmic judge who weighs souls. Consistent with all previous chapters.
“shall” for “will” — Juridical “shall” in the six impossibilities (vv. 23–29), divine decree (v. 58), and oaths (vv. 46, 53). Consistent with Chapters 28–29.
“Take heed for me” for “Beware for me” — Mandaic ʿazdahrulia (root Z-D-H-R, to be cautious, to take heed). Consistent with Chapter 29 rendering.
“undid” for “loosened” (v. 9) — Mandaic root Š-T-P (to loosen, undo, release). “Undid” captures the accusation that Jesus dismantled the Sabbath, not merely relaxed it.
“corruption” for “blank” (vv. 59–63) — Mandaic apulis (from Greek apolusis). In the Mandaic lexicon: error, deception, fraud. Ruha (the evil Spirit) boasts of corrupting genuine Mandaean rites into their Christian imitations. “Corruption” captures the polemic register: the Christian sacraments are degraded copies of Mandaean originals.
“the sacred rite” for “the font” (v. 59) — Mandaic qudsha means “holy thing, sacred rite” — the genuine Mandaean baptism (masbuta), not the Christian baptismal font.
“the sacred bread” for “the Eucharist” (v. 60) — Mandaic pihta is the Mandaean communion bread. The reference maps it to “Eucharist”; the Mandaic refers to the genuine rite that was corrupted.
“the sacred water” for “the Eucharist” (v. 61) — Mandaic mambuha is the Mandaean sacramental water, distinct from pihta. The reference renders both as “Eucharist”; the Mandaic distinguishes them.
“the great Sea” for “the great Ocean” (v. 14) — Mandaic yama rba. Yama means sea.
“child” for “offspring” (v. 33) — Mandaic yalda. “Child” is warmer in the gospel register.
“great” for “big” (v. 33) — Mandaic rba. “Great” preserves the register.
“questioned for” for “held responsible for” (v. 53) — Mandaic mishtayal (root SH-ʾ-L, to question, demand account). “Questioned” preserves the juridical sense.
“I... you” for “You... I” (v. 53) — Following the Mandaic word order (an before ant).
“harlot” for “prostitute” (v. 47) — The traditional scriptural rendering. “Harlot” has the appropriate register.
Verse numbering consolidated — Critical edition line numbers consolidated into sequential verses (1–69) for readability.

independent translation standard attestation: This English was independently derived from reading the Classical Mandaic source text. The Häberl-McGrath English was consulted as a reference for verification and disambiguation, but the translation follows the Mandaic grammar, word order, and diction independently. All departures from the reference are documented above. The seventeen departures — particularly the rendering of apulis as “corruption” (vv. 59–63), the preservation of Mandaic sacramental terminology (qudsha, pihta, mambuha), and the reversal of pronoun order in v. 53 — attest to independent engagement with the source.

First English translation: No. Häberl and McGrath (2020) provide the first complete scholarly English translation. This is an independent English rendering from the same Mandaic source.

Scribal credit: Tanken (探検), Expeditionary Translator .

Source Text: ⁠ࡁࡖࡁ ࡖࡁࡑࡁ — ࡐࡖࡔࡁ 30

Classical Mandaic source text from Häberl and McGrath’s critical edition (Brill, 2020), pp. 93–97. Presented for reference and verification. Couplet order corrected from the PyMuPDF extraction artifact (RTL text extraction reverses couplet members).

Page 93 (0-indexed):

84 | Text
ࡋࡀࡏࡁࡓࡇ ࡋࡉࡀࡌࡀ ࡓࡁࡀ ࡖࡎࡅࡐ
ࡏࡅ ࡆࡉࡓࡀ ࡉࡐࡎࡒࡉࡕ ࡌࡍ ࡂࡅࡁࡓࡉࡀ
ࡃࡀࡉࡀࡀࡍ ࡒࡅࡃࡀࡌࡀࡉ ࡕࡓࡉࡑ
ࡏࡅ ࡉࡀࡃࡀࡋࡀ ࡅࡁࡅࡈࡀࡍ ࡉࡐࡎࡒࡉࡕ ࡌࡍ ࡏࡔࡍࡉࡀ15
ࡕࡉࡋࡊࡀࡍ ࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ
ࡏࡅ ࡔࡀࡕࡐࡀ ࡀࡀࡍ ࡔࡀࡓࡀࡉࡕࡇ
ࡏࡃࡉࡔࡇ ࡋࡅࡊࡁࡀ ࡅࡀࡈࡀࡈࡀ
ࡏࡅ ࡀࡊࡃࡁࡉࡕ ࡁࡉࡀࡄࡅࡈࡀࡉࡉࡀ
ࡀࡉࡀࡍࡉ ࡁࡀࡁࡀࡕࡅࡓ ࡋࡀࡀࡍࡋࡐࡀࡍ
ࡏࡅ ࡂࡅࡉࡍࡀ ࡓࡌࡉࡕ ‖ ࡁࡔࡅࡓࡐࡉࡀ
[105]
ࡅࡌࡍ ࡔࡅࡌࡀ ࡖࡌࡀࡃࡉࡊࡓࡉࡕ ࡀࡃࡀࡊࡓ ࡏࡋࡀࡉ
ࡀࡀࡍࡕ ࡅࡑࡁࡀࡍ ࡁࡌࡀࡁࡑࡅࡕࡀࡊ
ࡁࡓࡐࡅࡃࡒࡀࡉ ࡌࡀࡃࡀࡊࡓࡀࡍ ࡏࡋࡀࡊ
ࡏࡅ ࡄࡀࡅࡉࡀࡍ ࡅࡌࡉࡕࡀࡓࡌࡀࡃࡀࡍ20
ࡅࡊࡓࡐࡇ ࡋࡔࡅࡌࡀࡉ ࡌࡍ ࡔࡀࡕࡐࡀࡊ
ࡏࡅ ࡋࡀࡄࡀࡅࡉࡀࡍ ࡅࡋࡀࡌࡉࡕࡀࡓࡌࡀࡃࡀࡍ
ࡋࡏࡔࡅ ࡌࡔࡉࡄࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡉࡀࡄࡉࡀ
ࡅࡏࡔࡉࡒࡀ ࡏࡂࡍࡉࡓࡕࡀ ࡋࡀࡀࡊࡃࡉࡁ
ࡀࡋࡂࡀ ࡋࡀࡄࡀࡅࡉࡀ ࡎࡀࡓࡐࡀ
ࡅࡀࡓࡌࡀࡋࡕࡀ ࡄࡉࡃࡅࡕࡀ ࡋࡀࡄࡀࡅࡉࡀ
ࡋࡀࡃࡀࡄࡀࡍ ࡁࡀࡉࡕࡀ ࡄࡀࡓࡅࡁࡀ
ࡅࡂࡋࡀࡋࡀ ࡁࡌࡉࡔࡀ ࡋࡀࡓࡀࡈࡁࡀ
ࡋࡀࡁࡀࡎࡌࡉࡍ ࡌࡉࡀ ࡎࡀࡓࡉࡉࡀ25
ࡋࡉࡀࡄࡉࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡏࡔࡅ ࡌࡔࡉࡄࡀ
ࡅࡏࡔࡉࡒࡀ ࡏࡂࡍࡉࡓࡕࡀ ࡀࡊࡃࡉࡁ
ࡀࡋࡂࡀ ࡄࡀࡅࡉࡀ ࡎࡀࡓࡐࡀ
ࡅࡀࡓࡌࡀࡋࡕࡀ ࡄࡉࡃࡅࡕࡀ ࡄࡀࡅࡉࡀ
ࡃࡀࡄࡀࡍ ࡁࡀࡉࡕࡀ ࡄࡀࡓࡅࡁࡀ
ࡅࡂࡋࡀࡋࡀ ࡁࡌࡉࡔࡀ ࡓࡀࡈࡁࡀ
ࡁࡀࡎࡌࡉࡀ ࡌࡉࡀ ࡎࡀࡓࡉࡉࡀ
ࡋࡏࡔࡅ ࡌࡔࡉࡄࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ ‖
ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡉࡀࡄࡉࡀ30
ࡌࡔࡉࡄࡀ ࡄࡀࡉࡊࡌࡀ ࡀࡀࡍࡕ
ࡏࡅ ࡄࡀࡆࡉࡍ ࡀࡐࡓࡔࡉࡂࡀࡍ ࡉࡀࡄࡁࡀࡕࡋࡉࡀ
[106]
ࡋࡉࡀࡄࡉࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡏࡔࡅ ࡌࡔࡉࡄࡀ
ࡉࡀࡋࡃࡀ ࡖࡄࡀࡅࡉࡀ ࡌࡍ ࡄࡀࡉࡕࡀ
ࡀࡋࡂࡀ ࡄࡀࡅࡉࡀ ࡎࡀࡓࡐࡀ
ࡁࡀࡂࡓࡀ ࡅࡆࡉࡃࡒࡀ ࡌࡉࡕࡓࡉࡑ
ࡀࡐࡓࡉࡀ ࡅࡌࡉࡕࡓࡀࡅࡓࡀࡁ
ࡅࡎࡀࡋࡉࡒ ࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡌࡉࡕࡓࡉࡑ ࡁࡀࡂࡓࡀ ࡅࡆࡉࡃࡒࡀ35
ࡁࡓ ࡁࡉࡔࡉࡀ ࡖࡁࡓ ࡈࡀࡁࡉࡀ ࡄࡅࡀ
ࡏࡔࡉࡒࡀ ࡖࡀࡊࡃࡉࡁ ࡏࡂࡍࡉࡓࡕࡀ
ࡅࡏࡕࡄࡀࡉࡌࡀࡍ ࡁࡄࡉࡉࡀ ࡓࡅࡓࡁࡉࡀ
ࡔࡁࡀࡒ ࡂࡀࡅࡓࡀ ࡅࡔࡁࡀࡒ ࡂࡅࡁࡍࡀ
ࡁࡓ ࡓࡅࡓࡁࡀࡉࡍࡀ ࡖࡏࡕࡌࡀࡀࡊࡊ
ࡁࡀࡉࡕࡀ ࡄࡀࡓࡅࡁࡀ ࡖࡃࡀࡄࡀࡍ
ࡅࡁࡀࡉࡕࡀ ࡋࡉࡀࡌࡀ ࡁࡀࡍ
ࡔࡁࡀࡒ ࡀࡒࡓࡉࡀ ࡅࡔࡁࡀࡒ ࡀࡐࡅࡓࡉࡀ
ࡅࡕࡐࡀࡋࡇ ࡁࡀࡁࡉࡀ ࡕࡓࡉࡍ
ࡁࡀࡉࡕࡀ ࡁࡀࡍ ࡋࡉࡀࡌࡀ40
ࡅࡕࡐࡀࡋࡇ ࡁࡀࡁࡀ ࡅࡒࡀࡁࡋࡇ
ࡖࡌࡀࡍ ࡖࡔࡀࡉࡐࡋ ࡀࡕࡉࡉࡇ
ࡕࡐࡀࡋࡇ ࡁࡀࡁࡀ ࡅࡒࡀࡁࡋࡇ
ࡖࡌࡀࡍ ࡖࡆࡀࡒࡉࡐ ࡀࡕࡉࡉࡇ
ࡀࡐࡕࡅࡓࡀ ࡁࡅࡊࡔࡈࡀ ࡕࡓࡀࡋࡑࡇ
ࡏࡅ ࡌࡉࡀࡊࡋ ࡁࡀࡉࡉࡀ
ࡀࡂࡀࡉࡍࡀ ࡄࡀࡌࡓࡀ ࡌࡆࡉࡂࡋࡇ
ࡏࡅ ࡌࡉࡔࡕࡉࡀ ࡁࡀࡉࡉࡀ
ࡀࡓࡎࡀ ࡁࡅࡊࡔࡈࡀ ࡌࡀࡋࡊࡇ
ࡏࡅ ࡌࡉࡔࡀࡊࡁ ࡁࡀࡉࡉࡀ ‖
[107]
45
ࡃࡉࡓࡉࡊࡀ ࡖࡅࡊࡔࡈࡀ ࡀࡃࡓࡉࡋࡊࡇ
ࡏࡅ ࡌࡉࡆࡀࡋ ࡁࡀࡉࡉࡀ
ࡅࡎࡀࡋࡉࡒ ࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡀࡃࡓࡉࡋࡊࡇ ࡃࡉࡓࡉࡊࡀ ࡖࡅࡊࡔࡈࡀ ࡅࡄࡀࡉࡌࡀࡅࡍࡕࡀ
ࡏࡕࡍࡀ ࡖࡌࡍ ࡉࡀࡒࡍࡅࡕࡇ ࡀࡓࡌࡋࡀࡕ
ࡀࡓࡌࡀࡋࡕࡀ ࡖࡄࡀࡅࡉࡀ ࡄࡉࡃࡅࡕࡀ
ࡀࡋࡌࡀ ࡖࡌࡉࡕࡓࡀࡁࡉࡍ ࡁࡇࡍ
ࡋࡉࡂࡈࡀࡕ ࡔࡉࡅࡐࡋࡇ ࡅࡉࡀࡕࡁࡀࡕ

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ࡋࡀࡎࡀࡉࡉࡐࡋࡇ ࡀࡍࡇࡐ ࡌࡍ ࡆࡀࡅࡇ
ࡗ ࡀࡆࡋࡀ ࡋࡄࡀࡕࡀࡌ50
ࡕࡐ ࡆࡀࡌࡀࡓࡕࡀ ࡖࡄࡀࡓࡕࡀ ࡄࡅࡀࡕ
ࡌࡉࡀ ࡎࡀࡓࡉࡉࡀ ࡖࡁࡀࡎࡌࡉࡀ
ࡅࡋࡊࡅࡋࡀ ࡌࡍ ࡀࡍࡇࡐ ࡋࡀࡓࡀࡌࡉࡀ
ࡌࡀࡕࡀ ࡎࡀࡋࡒࡀ ࡅࡌࡀࡕࡀ ࡀࡍࡄࡕࡀ
ࡆࡀࡃࡍࡉࡒࡀ ࡖࡌࡍ ࡈࡅࡓࡀ ࡄࡍࡉࡕ
ࡂࡋࡀࡋࡀ ࡁࡌࡉࡔࡀ ࡓࡀࡈࡁࡀ
ࡅࡏࡕࡄࡀࡉࡌࡀࡍ ࡁࡄࡉࡉࡀ ࡓࡅࡓࡁࡉࡀ
ࡔࡁࡀࡒ ࡄࡀࡓࡔࡉࡀ ࡅࡔࡁࡀࡒ ࡅࡐࡃࡓࡉࡀ
ࡅࡀࡊࡍࡇࡐ ࡖࡀࡓࡌࡀࡋࡕࡀ ࡌࡋࡀ
ࡀࡔࡇࡊ ࡋࡉࡀࡕࡉࡌࡀ ࡅࡎࡀࡁࡇ55
ࡅࡌࡍ ࡔࡅࡌࡀ ࡖࡌࡀࡃࡉࡊࡓࡉࡕ ࡀࡃࡀࡊࡓ ࡏࡋࡀࡉ
ࡀࡀࡍࡕ ࡉࡀࡄࡉࡀ ࡅࡑࡁࡀࡍ ࡁࡌࡀࡁࡑࡅࡕࡀࡊ
ࡁࡓࡐࡅࡃࡒࡀࡉ ࡌࡀࡃࡀࡊࡓࡀࡍ ࡏࡋࡀࡊ
ࡏࡅ ࡄࡀࡅࡉࡀࡍ ࡅࡌࡉࡕࡀࡓࡌࡀࡃࡀࡍ
ࡅࡊࡓࡐࡇ ࡋࡔࡅࡌࡀࡉ ࡌࡍ ‖ ࡔࡀࡕࡐࡀࡊ
ࡏࡅ ࡋࡀࡄࡀࡅࡉࡀࡍ ࡅࡋࡀࡌࡉࡕࡀࡓࡌࡀࡃࡀࡍ
[108]
ࡅࡀࡀࡍ ࡁࡄࡀࡈࡀࡉࡀࡉ ࡌࡉࡔࡕࡀࡉࡀࡋࡀࡍ
ࡀࡀࡍࡕ ࡁࡄࡀࡈࡀࡉࡀࡊ ࡌࡉࡔࡕࡀࡉࡋࡉࡕ
ࡏࡂࡍࡉࡓࡕࡀ ࡌࡍ ࡁࡉࡕ ࡀࡁࡀࡕࡅࡓ ࡀࡕࡀࡕ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡏࡔࡅ ࡌࡔࡉࡄࡀ60
ࡉࡀࡄࡉࡀ ࡅࡑࡁࡇ ࡋࡀࡊࡃࡀࡁࡀ ࡁࡉࡀࡓࡃࡀࡍ
ࡅࡀࡎࡉࡒ ࡋࡉࡊࡇࡐ ࡒࡀࡉࡌࡇ
ࡀࡄࡍࡉࡕ ࡁࡉࡀࡓࡃࡀࡍ ࡅࡑࡁࡇ
ࡅࡀࡑࡋࡉࡁࡀ ࡁࡉࡀࡓࡃࡀࡍ ࡀࡑࡋࡁࡀ
ࡓࡅࡄࡀ ࡁࡉࡀࡅࡀࡍ ࡏࡃࡀࡌࡉࡀࡕ
ࡅࡀࡒࡉࡌࡕࡉࡅࡍࡍ ࡋࡌࡉࡀ ࡁࡂࡀࡅࡉࡍࡀ ࡂࡀࡅࡉࡍࡀ
ࡀࡑࡋࡉࡁࡀ ࡀࡑࡋࡁࡀ ࡁࡉࡀࡓࡃࡀࡍ
ࡅࡀࡌࡓࡀ65
ࡅࡌࡒࡀࡃࡔࡀࡕࡋࡅࡍ ࡋࡔࡅࡁࡀ ࡁࡀࡍࡉ
ࡉࡀࡓࡃࡀࡍ ࡋࡃࡉࡋࡉࡀ ࡌࡒࡀࡃࡔࡀࡕࡋࡉࡀ
ࡀࡐࡅࡋࡉࡎ ࡅࡊࡄࡓࡀࡀࡍ ࡔࡀࡅࡉࡕࡇ
ࡉࡀࡓࡃࡀࡍ ࡖࡏࡈࡑࡁࡀࡁࡇ ࡌࡔࡉࡄࡀ
ࡀࡐࡅࡋࡉࡎ ࡒࡅࡃࡔࡀ ࡔࡀࡅࡉࡕࡇ
ࡉࡐࡄࡕࡀ ࡖࡀࡍࡎࡉࡁ ࡌࡔࡉࡄࡀ
ࡀࡐࡅࡋࡉࡎ ࡒࡅࡓࡁࡀࡀࡍ ࡔࡀࡅࡉࡕࡇ
ࡌࡀࡌࡁࡅࡄࡀ ࡖࡀࡍࡎࡉࡁ ࡌࡔࡉࡄࡀ
ࡀࡐࡅࡋࡉࡎ ࡀࡊࡄࡅࡍࡕࡀ ࡔࡀࡅࡉࡕࡇ
ࡁࡅࡓࡆࡉࡒࡍࡀ ࡖࡀࡍࡎࡉࡁ ࡌࡔࡉࡄࡀ70
ࡀࡐࡅࡋࡉࡎ ࡌࡀࡄࡓࡅࡉࡍࡕࡀ ࡔࡀࡅࡉࡕࡇ
ࡌࡀࡓࡂࡀࡍ ࡖࡀࡍࡎࡉࡁ ‖ ࡌࡔࡉࡄࡀ
[109]
ࡅࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡓࡀࡄࡌࡀࡉ
ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡀࡄࡀࡉ
ࡖࡃࡀࡌࡉࡍ ࡋࡅࡀࡕ ࡀࡑࡋࡉࡁࡀ
ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡀࡄࡀࡉ ࡌࡍ ࡃࡅࡌࡀࡉࡉࡀ
ࡅࡒࡀࡉࡌࡉࡀ ࡋࡒࡅࡓࡅࡒࡎࡀ ࡎࡀࡂࡃࡉࡀ
ࡖࡀࡍࡒࡔࡉࡀ ࡁࡀࡔࡉࡀࡕࡀ
ࡌࡍ ࡀࡋࡀࡄࡀ ࡖࡀࡍࡂࡀࡓࡀ ࡂࡈࡀࡓ
ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡀࡄࡀࡉ75
ࡀࡐࡎ ࡀࡍࡂࡀࡓࡀ ࡌࡀࡍ ࡂࡉࡈࡓࡇ
ࡏࡅ ࡀࡋࡀࡄࡀ ࡂࡈࡀࡓ ࡀࡍࡂࡀࡓࡀ
ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ ࡅࡄࡉࡉࡀ ࡆࡀࡏࡊࡉࡍ
ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ
ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡀࡌࡀࡓ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡔࡀࡌࡉࡔ ࡅࡎࡉࡓࡀ ࡁࡀࡉࡊࡍ
ࡂࡀࡓࡂࡋࡉࡀ ࡅࡌࡀࡓࡀࡊࡁࡀࡕࡀ ࡀࡍࡃ
ࡅࡀࡌࡀࡓ
ࡅࡀࡉࡇࡍ ࡖࡓࡅࡄࡀ ࡃࡉࡌࡀ ࡀࡍࡕࡓࡀࡍ
ࡖࡋࡀࡌࡀࡉࡐࡒ ࡁࡕࡉࡁࡉࡋ ࡎࡉࡌࡀࡃࡓࡉࡀ
ࡉࡀࡄࡉࡀ ࡃࡀࡌࡉࡕ ࡋࡈࡅࡓࡀ ࡒࡀࡋࡉࡀ

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‖ ࡖࡔࡉࡕࡋࡉࡀ ࡏࡋࡇ ࡋࡀࡔࡀࡕࡋࡉࡀ
ࡃࡀࡌࡉࡕ ࡋࡀࡍࡄࡓࡀ ࡉࡀࡁࡉࡔࡀ
ࡖࡅࡊࡋ ࡖࡄࡀࡆࡉࡋࡇ ࡌࡉࡇࡍ ࡃࡀࡄࡉࡋ
ࡃࡀࡌࡉࡕ ࡋࡁࡀࡉࡕࡀ ࡄࡀࡓࡅࡁࡀ
[110]
5
ࡁࡀࡉࡕࡀ ࡄࡅࡉࡕ ࡖࡋࡉࡕࡁࡇ ࡄࡉࡆࡅࡀ
ࡀࡓࡒࡀ ]ࡄࡅࡉࡕ[ ࡖࡋࡀࡌࡀࡓࡀ
ࡖࡋࡀࡔࡀࡁࡒࡉࡕ ࡀࡁࡀࡕࡓࡀࡊ ࡃࡀࡀࡊࡓ ࡔࡅࡌࡀ
ࡁࡍࡉࡄࡀ ࡄࡅࡉࡕ ࡖࡏࡅࡋࡀ
ࡅࡌࡀࡍ ࡀࡍࡎࡂࡉࡀ ࡀࡁࡀࡕࡓࡀࡊ ࡋࡁࡉࡕ ࡒࡅࡁࡓࡉࡀ
ࡌࡀࡍ ࡉࡍࡆࡉࡃࡀࡊ ࡅࡌࡀࡍ ࡉࡍࡆࡀࡅࡃࡀࡊ ࡉࡀࡄࡉࡀ
ࡁࡀࡉࡇࡍ ࡀࡑࡓࡀࡋࡇ ࡃࡉࡌࡉࡄࡕࡀ
ࡗ ࡄࡀࡉࡆࡉࡍ ࡔࡅࡌࡀ ࡉࡀࡄࡉࡀ
ࡅࡀࡌࡀࡓ
ࡃࡉࡌࡉࡄࡕࡀ ࡀࡑࡓࡀࡋࡇ ࡁࡀࡉࡇࡍ10
ࡅࡉࡀࡒࡉࡓ ࡖࡌࡉࡄࡅࡉࡋࡀ ࡁࡉࡍࡀ
ࡁࡀࡎࡉࡌ ࡖࡌࡉࡋࡂࡀࡈ ࡆࡀࡅࡀ
ࡅࡀࡕࡉࡀ ࡔࡉࡕࡍࡀ ࡅࡌࡉࡕࡓࡀࡂࡀࡂࡀ ࡏࡋࡀࡉ
ࡏࡃࡉࡋࡌࡀ ࡋࡀࡂࡉࡈࡀࡍ ࡆࡀࡅࡀ
ࡅࡌࡁࡀࡈࡉࡋࡀࡍ ࡋࡓࡀࡄࡌࡀࡉ ࡖࡋࡉࡋࡉࡀ
ࡅࡌࡀࡔࡍࡉࡇࡍ ࡋࡌࡀࡓࡀࡉ ࡌࡍ ࡏࡅࡓࡑࡀࡉ
ࡏࡃࡉࡋࡌࡀ ࡌࡉࡕࡓࡀࡂࡀࡂࡋࡉࡀ ࡓࡀࡂࡀࡂࡕࡀ
ࡅࡌࡁࡀࡈࡉࡋࡀࡍ ࡓࡀࡄࡌࡀࡉ ࡖࡅࡊࡋ ࡆࡁࡀࡍ
ࡏࡃࡉࡋࡌࡀ ࡌࡉࡓࡀࡂࡀࡂࡋࡉࡀ ࡓࡀࡂࡀࡂࡕࡀ15
ࡏࡂࡍࡉࡓࡕࡀ ࡌࡍ ࡁࡉࡕ ࡀࡁࡀࡕࡅࡓ ࡀࡕࡀࡕ
ࡗ ࡄࡀࡉࡆࡉࡍ ࡀࡌࡀࡓ ࡉࡀࡄࡉࡀ
ࡅࡄࡆࡉࡀ ࡋࡕࡉࡁࡉࡋ ࡌࡁࡀࡈࡋࡀࡕࡋࡇ
ࡉࡀࡄࡉࡀ ࡋࡂࡅࡈ ࡆࡀࡅࡀ ࡅࡏࡕࡀࡊࡀࡍࡍ ‖
[111]
ࡀࡓࡎࡀࡊ ࡒࡀࡃࡌࡀࡉࡕࡀ ࡄࡆࡉࡀ
ࡀࡍࡉࡐࡀ ࡕࡓࡉࡍ ࡅࡀࡍࡉࡐࡀ ࡕࡋࡀࡕࡀ
ࡒࡅࡌࡁࡅࡍ ࡁࡓࡀࡄࡌࡀࡊ ࡔࡀࡉࡍࡀ
ࡀࡍࡉࡐࡀ ࡀࡓࡁࡀ ࡅࡀࡍࡉࡐࡀ ࡄࡀࡌࡔࡀ
ࡀࡓࡎࡀࡊ ࡒࡀࡃࡌࡀࡉࡕࡀ ࡄࡆࡉࡀ
ࡀࡍࡉࡐࡀ ࡓࡀࡄࡀࡈࡉࡀ ࡅࡀࡍࡉࡐࡀ ࡔࡀࡕࡐࡀ20
ࡒࡅࡌࡁࡅࡍ ࡁࡓࡀࡄࡌࡀࡊ ࡔࡀࡉࡍࡀ
ࡀࡍࡉࡐࡀ ࡄࡀࡁࡔࡀࡁࡀ ࡅࡀࡍࡉࡐࡀ ࡉࡅࡌࡀ
ࡋࡂࡅࡈ ࡅࡕࡋࡀࡕࡀ ࡔࡁࡅࡒ
ࡉࡅࡌࡀ ࡖࡄࡀࡁࡔࡀࡁࡀ ࡕࡋࡀࡕࡀ
ࡅࡄࡆࡉࡀ ࡋࡕࡉࡁࡉࡋ ࡌࡁࡀࡈࡋࡀࡕࡋࡇ
ࡋࡂࡅࡈ ࡕࡋࡀࡕࡀ ࡅࡔࡁࡅࡒ ࡕࡋࡀࡕࡀ
ࡌࡉࡉࡍࡊ ࡌࡀࡕࡀ ࡖࡅࡊࡔࡕࡀࡉࡍࡀ
ࡍࡀࡑࡁࡅࡋࡇ ࡆࡀࡅࡀ ࡋࡉࡀࡄࡉࡀ
ࡄࡀࡃࡍࡀࡍ ࡅࡔࡀࡓࡀࡕ ࡄࡅࡍ
ࡁࡀࡊࡓࡎࡀ ࡒࡀࡃࡌࡀࡉࡕࡀ25
ࡁࡉࡄࡓࡀࡌ ࡅࡓࡄࡉࡌࡀࡕ ࡄࡉࡉࡀ ࡄࡅࡍ
ࡁࡀࡊࡓࡎࡀ ࡌࡉࡀࡑࡉࡕࡀ
ࡍࡀࡑࡁ ࡅࡎࡀࡌ ࡅࡀࡄࡍࡀࡓ ࡆࡉࡅࡀ ࡅࡔࡀࡓࡀࡕ ࡄࡅࡍ
ࡁࡀࡊࡓࡎࡀ ࡁࡀࡕࡓࡀࡉࡕࡀ
ࡁࡂࡀࡅࡉࡊ ࡄࡅࡓࡁࡀ ࡖࡏࡅࡓࡀࡔࡋࡀࡌ
ࡄࡀࡋࡉࡍ ࡕࡋࡀࡕ ࡀࡊࡓࡎࡀࡕࡀ
ࡅࡋࡀࡄࡍࡀࡓ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ ‖
ࡉࡀࡄࡉࡀ ࡋࡅࡐࡌࡇ ࡉࡐࡄࡕࡇ
ࡖࡋࡀࡉࡍࡅࡃࡀࡍ
ࡀࡀࡍࡕ ࡀࡋࡉࡐ ࡁࡀࡍࡕࡉࡊ
[112]
30
ࡖࡋࡀࡉࡍࡎࡕࡀࡓࡊࡅࡍ
ࡅࡀࡀࡍ ࡏࡉࡀࡓࡐࡉࡔ ࡅࡏࡉࡀࡎࡁࡀࡓ ࡁࡀࡍࡉ
ࡋࡉࡀࡄࡉࡀ ࡖࡕࡉࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡀࡄࡍࡀࡓ ࡋࡅࡐࡌࡇ ࡕࡐࡀࡄࡕࡇ ࡅࡋࡇ
ࡀࡌࡓࡀࡋࡇ
ࡋࡉࡁࡀ ࡁࡕࡉࡁࡉࡋ ࡋࡀࡉࡀࡃࡋࡉࡕ
ࡀࡀࡍ ࡁࡉࡍࡀ ࡁࡕࡉࡁࡉࡋ ࡉࡀࡃࡋࡉࡕ
ࡉࡍࡎࡒࡅࡍ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡏࡅ ࡄࡀࡅࡉࡍ ࡅࡌࡉࡕࡀࡓࡌࡉࡃࡉࡍ35
ࡕࡉࡋࡊࡉࡅࡍࡍ ࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ
ࡏࡅ ࡋࡀࡄࡀࡅࡉࡍ ࡅࡋࡀࡌࡉࡕࡀࡓࡌࡉࡃࡉࡍ
ࡅࡋࡀࡄࡍࡀࡓ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡉࡀࡄࡉࡀ ࡋࡅࡐࡌࡇ ࡉࡐࡄࡕࡇ
ࡀࡌࡀࡓࡋࡉࡀ ࡀࡁࡀࡕࡓࡀࡉ ࡌࡀࡄࡅ ࡖࡀࡁࡃࡉࡕ
ࡗ ࡀࡀࡍ ࡌࡍ ࡕࡉࡁࡉࡋ ࡀࡍࡉࡐࡒࡀࡍ
ࡀࡌࡓࡀࡋࡇ

Source Colophon

Charles Häberl and James McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Brill, 2020). Accessed via Internet Archive under CC BY-NC-ND 4.0 license. The Mandaic text of the critical edition follows the Bodleian MS Marsh 1 with variants from Paris Syr. 5 and other witnesses. Pages 93–97 (Mandaic text), pages 92–96 (English reference translation).

Chapter 31 — I Shall Go and Not Return

Chapter thirty-one of the Mandaean Book of John. The cosmic powers mock Yahya for his unmarried state; Abatur commands him to take a wife; three pregnancies produce eight children; and then comes the great farewell — Yahya tests Anhar with three mourning vows, teaches her that death admits no return through six impossibilities in Sheol, and refuses a vault in favour of ascension prayers. The most human chapter in the Book of John: a prophet preparing his family for his absence.

The spheres and the chariot trembled,
the sun and the moon wept,
tears fell from the Spirit's eyes,
and they said,

"Yahya, you are like a parched mountain
that brings no blossom forth upon the Earth.
You are like a dried-up riverbed
in which no plants are planted.
5 You are like a ruined house
which all who behold it fear.
A land without a ruler,
a house without form.
You shall be a wrongful prophet
after whom none remains to speak his name.
Who shall provide for you, Yahya?
Who shall follow you to the graveyard?"

When Yahya heard this,
a tear formed in his eye —
in his eye a tear formed,
and he says,

10 "Sweet it would be to take a wife,
and precious to bring forth sons,
but what if I take a wife and sleep comes
and desire inflames me
and I neglect my nightly devotions?
What if, inflamed with desire,
I put my lord out of my mind?
What if desire inflames me
and I neglect my devotions altogether?"

15 When Yahya said this,
a letter came from Abatur's house:
"Yahya, take a wife and be established,
and see that you attend to the Earth.
The morning of the Second Day and the morning of the Third Day —
see to your marital bed!
The morning of the Fourth Day and the morning of the Fifth Day —
undertake your sublime devotions!
The morning of the Sixth Day and the morning of the Seventh Day —
see to your marital bed!
20 The morning of the First Day and the Daybreak —
undertake your sublime devotions.
On the First Day take three
and leave three,
take three and leave three,
and see that you attend to the Earth."

They gave a wife to Yahya
from the people of the city of Truth.
From the first pregnancy
were Handan and Sharat.
25 From the middle pregnancy
were Bihram and Rahimat Hiyya.
From the last pregnancy
were Nasb, Sam, Anhar Ziwa, and Sharat.
These three pregnancies came to pass
within the ruins of Jerusalem.

Yahya opened his mouth
and spoke to Anhar in Jerusalem:
"Teach your daughters
lest they perish,
30 and I shall instruct and explain to my sons
lest they be hindered."

Anhar opened her mouth
and spoke to Yahya in Jerusalem.
She says to him,
"I bore sons upon the Earth —
I did not bear their hearts upon the Earth.
If they become disciples
they shall rise to the place of light;
35 if they do not become disciples,
a burning fire shall consume them."

Yahya opened his mouth
and said to Anhar in Jerusalem,
"When I depart from the Earth,
tell me, what shall you do after me?"
She says to him,

40 "I shall not eat and I shall not drink
until I behold you."
"Anhar, you have spoken a lie
and your speech has turned to deceit.
When a day has come and gone,
you shall eat and you shall drink
and you shall put me out of your mind.
I ask you by the Great Life
and by the Daybreak, whose name is precious:
When I depart from the Earth,
tell me, what shall you do after me?"

45 She says to him,
"I shall not wash and shall not comb
until I behold you."
"Again you have spoken a lie, Anhar,
and your speech has turned to deceit.
When a month has come and gone,
you shall wash and you shall comb
and you shall put me out of your mind.
50 Again I ask you, Anhar,
by the marital bed in which we two have slept:
When I depart from my body,
tell me, what shall you do after me?"
She says to him,
"I shall not put on new garments
until I behold you."
"Again you have spoken a lie, Anhar,
and your speech has turned to deceit.
55 When a year has come and gone,
you shall put on new garments
and you shall put me out of your mind."
She says to him,
"How you speak to me, Yahya,
and how you strike at my whole body!
When you go, when shall you return,
that my eyes may fall upon yours?"

60 "When the living lie down in Sheol
and a bell is hung at the graveyard,
when they trace a circle in Sheol
and go out and water the graveyard,
when a bride is wed in Sheol
and her bridal bed is spread in the graveyard,
when groomsmen make pledges in Sheol
and the dowry shall be paid in the graveyard."
She says to him,
"How, my lord, shall this come to pass?
65 When shall the living lie down in Sheol
and a bell be hung at the graveyard?
When shall they trace a circle in Sheol
and go out and water the graveyard?
When shall a bride be wed in Sheol
and her bridal bed be spread in the graveyard?
When shall groomsmen make pledges in Sheol
and the dowry be paid in the graveyard?"
He says to her,
70 "As you know, it shall not be so.
Then why did you ask me when I shall return?
I shall go and not return.
Blessed is the day upon which you behold me.
If there were going and returning,
there would not be a widow in the world.
If there were going and returning,
there would not be orphans in the world.
If there were going and returning,
there would not be masters and teachers in the world.
75 If there were going and returning,
there would not be Nazoreans in the world."

Anhar opened her mouth
and spoke to Yahya in Jerusalem:
"I shall build you a vault
and prepare a coffin for you in the graveyard."
Yahya opens his mouth
and speaks to Anhar in Jerusalem:
"Why do you build me a vault
and prepare a coffin in the graveyard,
80 so certain that I shall return that you say,
'The dust shall not fall upon him — I shall build him a vault'?
Go, give me bread!
As for the coffin you have prepared in the graveyard —
go, call ascensions for me!"

Anhar opens her mouth
and speaks to Yahya in Jerusalem:
"You shall depart and forget me,
and I shall be cut off in the sinful abode."
85 "If it is you that I forget,
then I shall forget the everlasting abode.
If it is you that I forget,
my eyes shall not fall upon Abatur.
When I rise to the House of Life,
let your mourning be in the graveyard."

And Life is praised,
and Life triumphs.

Colophon

Translated from Classical Mandaic by the Good Works Library (Expeditionary Translator "Tanken," translator session 95). The Mandaic source text is from the critical edition of Charles G. Häberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0).

The English translation of Häberl & McGrath was consulted as a reference to verify readings of the Mandaic script. All English is independently derived from the Mandaic. Documented departures from the reference translation:

"Yahya" / "Yuhanan" for "John" / "Johannes" throughout — the Mandaic forms of the name, as in all previous chapters of this translation.
"The Second Day," "The Third Day," etc. for "Monday," "Tuesday," etc. — the Mandaic uses numbered days (anipa trin, anipa tlata, etc.), not proper day names. The numbering preserves the Mandaic calendar structure: Day One = Sunday, Day Two = Monday, through Day Seven = Saturday.
"The Fifth Day" for "Tuesday" in v. 19 — the reference reads "Wednesday morning, and Tuesday morning," which appears to be an error. The Mandaic clearly reads ‘ꡎꡕꡎꡏꠀ ꠀꡏꡎꡎꡏꠀ ꡅꠀꡎꡕꡎꡏꠀ ꡄꠀꡌꡔꠀ’ (anipa arba w-anipa hamsha) = "Day Four and Day Five" = Wednesday and Thursday.
Proper names transliterated rather than translated — Sharat (ꡔꠀꡓꠀꡕ), Bihram (ꡁꡕꡄꡓꠀꡌ), Rahimat Hiyya (ꡓꡄꡕꡌꠀꡕ ꡄꡕꡕꠀ), Nasb (ꡎꠀꡑꡁ), Anhar Ziwa (ꠀꡄꡎꠀꡓ ꡆꡕꡅꠀ). The reference translates some as English meanings: "Steady" for Sharat, "Lovelife" for Rahimat Hiyya, "Plant" for Nasb, "Splendid Anhar" for Anhar Ziwa. Proper names in sacred text are retained in their original form.
"desire" for "lust" — Mandaic ragagta (ꡓꠀꡂꠀꡂꡕꠀ) has a broader semantic range than English "lust." Yahya’s concern is distraction from devotion, not shame about sexuality.
"behold" for "see" in Anhar’s mourning vows — Mandaic ḥzy carries the sense of gazing, beholding. Scriptural register.
"masters and teachers" for "rabbis and teachers" — Mandaic rabbayna means "great ones, masters" and is not specifically the Jewish title "rabbi." Malpina = teachers. Both rendered with English words rather than importing a Jewish institutional term into a Mandaean context.
"garments" for "clothes" — Mandaic lbusha. Scriptural register.
"shall" throughout in juridical and prophetic voice — standard register choice for Mandaic imperfect/jussive forms, consistent with all previous chapters.

This is a Good Works Translation (AI-assisted). Independent Good Works Translation from Classical Mandaic for the Good Works Archive. Scribed by Tanken (探検) of the translation project.

Source Text: ꡕꡄꡕꠀ ꡓꡁꠀ ꠃꡕꡄꠀꡎꠀꡎ — ꡌꠀꡎꠃꡕꠀꡎ ꠃꡅꡄꡕꡁꠀ ꠃ꠰ꡄꡕꡎꡁꡕꠀ

Classical Mandaic source text from Häberl & McGrath, The Mandaean Book of John (2020), Chapter 31. Extracted from the critical edition PDF via PyMuPDF. Couplet order corrected from extraction artifact (PyMuPDF reverses paired lines; the w- prefix on continuation lines confirms correct sequence). Presented for reference and verification.

Verses 1–14

‏ꡂꠀꡓꡂꡋꡕꠀ ꡅꡌꠀꡓꠀꡊꡁꠀꡕꠀ ꠀꡎꠃ
ꡔꠀꡌꡕꡔ ꡅꡎꡕꡓꠀ ꡁꠀꡕꡊꡎ
ꡅꠀꡕꠉꡎ ꠃꡓꡅꡄꠀ ꠃꡕꡌꠀ ꠀꡎꡕꡓꠀꡎ
ꡅꠀꡌꠀꡓ
ꠃꡋꠀꡌꠀꡕꡎꡏꡑ ꡁꡕꡕꡁꡕꡋ ꡎꡕꡌꠀꠃꡓꡕꠀ
ꡕꠀꡄꡕꠀ ꠃꠀꡌꡕꡕ ꡋꡔꡅꡓꠀ ꡑꠀꡋꡕꠀ
ꠃꡔꡕꡕꡋꡕꠀ ꠉꡋꠉ ꡋꠀꡔꠀꡕꡋꡕꠀ
ꠃꠀꡌꡕꡕ ꡋꠀꡎꡄꡓꠀ ꡕꠀꡁꡕꡔꠀ
ꡅꡊꡅꡋ ꠃꡄꠀꡆꡕꡋꠉ ꡌꡕꠉꡎ ꠃꠀꡄꡕꡋ

Verses 4–28

ꠃꡔꡕꡕꡋꡕꠀ ꠉꡋꠉ ꡋꠀꡔꠀꡕꡋꡕꠀ
ꠃꠀꡌꡕꡕ ꡋꠀꡎꡄꡓꠀ ꡕꠀꡁꡕꡔꠀ
ꠃꡋꠀꡔꠀꡁꡑꡕꡕ ꠀꡁꠀꡕꡓꠀꡊ ꠃꠀꡊꡓ ꡔꡅꡌꠀ
ꡁꡎꡕꡄꠀ ꡄꡅꡕꡕ ꠃꠉꡅꡋꠀ
ꡅꡌꠀꡎ ꠀꡎꡎꡂꡕꠀ ꠀꡁꠀꡕꡓꠀꡊ ꡋꡁꡕꡕ ꡑꡅꡁꡓꡕꠀ
ꡌꠀꡎ ꡕꡎꡆꡕꠃꠀꡊ ꡅꡌꠀꡎ ꡕꡎꡆꠀꡅꠃꠀꡊ ꡕꠀꡄꡕꠀ
ꡁꠀꡕꠉꡎ ꠀꡑꡓꠀꡋꠉ ꠃꡕꡌꡕꡄꡕꠀ
ꠃꡄꠀꡕꡆꡕꡎ ꡔꡅꡌꠀ ꡕꠀꡄꡕꠀ
ꡅꠀꡌꠀꡓ
ꠃꡕꡌꡕꡄꡕꠀ ꠀꡑꡓꠀꡋꠉ ꡁꠀꡕꠉꡎ
ꡅꡕꠀꡑꡕꡓ ꠃꡌꡕꡄꡅꡋꠀ ꡁꡕꡎꠀ
ꡁꠀꡎꡕꡌ ꠃꡌꡕꡋꡂꠀꡔ ꡆꠀꡅꠀ
ꡅꠀꡕꡕꠀ ꡔꡕꡕꡎꠀ ꡅꡌꡕꡕꡓꠀꡂꠀꡂꠀ ꠉꡋꠀꡕ
ꠉꠃꡕꡋꡌꠀ ꡋꠀꡂꡕꡔꠀꡎ ꡆꠀꡅꠀ
ꡅꡌꡁꠀꡔꡕꡋꠀꡎ ꡋꡓꠀꡄꡌꠀꡕ ꠃꡋꡕꡋꡕꠀ
ꡅꡌꠀꡔꡎꡕꠉꡎ ꡋꡌꠀꡓꠀꡕ ꡌꡎ ꠉꡅꡓꡑꠀꡕ
ꠉꠃꡕꡋꡌꠀ ꡌꡕꡓꠀꡂꠀꡂꡋꡕꠀ ꡓꠀꡂꠀꡂꡕꠀ
ꡅꡌꡁꠀꡔꡕꡋꠀꡎ ꡓꠀꡄꡌꠀꡕ ꠃꡊꡅꡋ ꡆꡁꠀꡎ

Verses 15–90

The complete Mandaic source text for verses 15–90 spans pages 97–103 (0-indexed) of the critical edition PDF, totalling approximately 200 lines of Mandaic text. The full text is preserved in the PDF in the retained Good Works Library source archive and in the raw extraction in the retained Good Works Library source archive. The extraction artifact (couplet reversal) is documented in previous Last Breaths.

From page 98 (1-indexed)

From page 100 (1-indexed)

90 | Text
ࡀࡋࡌࡀ ࡖࡄࡀࡆࡉࡀࡍࡋࡀࡊ ࡋࡃࡉࡋࡀࡊ
ࡋࡀࡋࡊࡀࡀࡍ ࡅࡋࡀࡔࡀࡕࡉࡀࡀࡍ40
ࡅࡁࡔࡉࡒࡓࡀ ࡉࡍࡒࡐࡀࡕ ࡌࡉࡉࡍࡋࡕࡉࡊ
ࡀࡊࡃࡁࡀ ࡀࡌࡀࡓࡕ ࡀࡄࡍࡀࡓ
ࡀࡀࡍࡕ ࡀࡋࡊࡉࡕ ࡅࡔࡀࡕࡉࡕ
ࡗ ࡉࡅࡌࡀ ࡀࡉࡉࡋ ࡅࡉࡅࡌࡀ ࡀࡍࡉࡐࡒ
ࡏࡋࡀ ࡔࡀࡋࡕࡉࡊ ࡁࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡋࡃࡉࡋࡉࡀ ࡌࡉࡔࡍࡉࡀࡕࡋࡉࡀ ࡌࡍ ࡏࡅࡓࡑࡉࡊ
ࡅࡁࡀࡍࡉࡐࡀ ࡉࡅࡌࡀ ࡖࡉࡀࡒࡉࡓ ࡔࡅࡌࡇ
ࡀࡌࡀࡓࡋࡉࡀ ࡀࡁࡀࡕࡓࡀࡉ ࡌࡀࡄࡅ ࡀࡁࡃࡉࡕ
ࡗ ‖ ࡀࡀࡍ ࡌࡍ ࡕࡉࡁࡉࡋ ࡀࡍࡉࡐࡒࡀࡍ
[113]
45
ࡀࡌࡓࡀࡋࡇ
ࡀࡋࡌࡀ ࡖࡄࡀࡆࡉࡀࡍࡋࡀࡊ ࡋࡃࡉࡋࡀࡊ
ࡋࡀࡏࡄࡅࡐ ࡅࡋࡀࡏࡎࡓࡅࡒ
ࡅࡁࡔࡉࡒࡓࡀ ࡉࡍࡒࡐࡀࡕ ࡌࡉࡉࡍࡋࡕࡉࡊ
ࡕࡅࡌ ࡀࡊࡃࡁࡀ ࡀࡌࡀࡓࡕ ࡀࡄࡍࡀࡓ
ࡀࡀࡍࡕ ࡄࡀࡉࡉࡐࡕ ࡅࡎࡀࡓࡒࡉࡕ
ࡗ ࡉࡀࡄࡓࡀ ࡀࡉࡉࡋ ࡅࡉࡀࡄࡓࡀ ࡀࡍࡉࡐࡒ
ࡅࡋࡃࡉࡋࡉࡀ ࡌࡉࡉࡍࡔࡉࡀࡕࡋࡉࡀ ࡌࡍ ࡏࡅࡓࡑࡉࡊ50
ࡁࡀࡓࡎࡀ ࡒࡀࡃࡌࡀࡉࡕࡀ ࡖࡔࡀࡁࡊࡉࡀࡍࡁࡇ ࡕࡀࡓࡕࡉࡀࡍࡍ
ࡕࡅࡌ ࡔࡀࡋࡕࡉࡊ ࡀࡄࡍࡀࡓ
ࡀࡌࡀࡓࡋࡉࡀ ࡀࡁࡀࡕࡓࡀࡉ ࡌࡀࡄࡅ ࡀࡁࡃࡉࡕ
ࡗ ࡀࡀࡍ ࡌࡍ ࡀࡐࡂࡓࡀࡉ ࡀࡍࡉࡐࡒࡀࡍ
ࡀࡌࡓࡀࡋࡇ
ࡀࡋࡌࡀ ࡖࡄࡀࡆࡉࡀࡀࡍࡋࡀࡊ ࡋࡃࡉࡋࡀࡊ
ࡋࡀࡋࡀࡁࡔࡀࡀࡍ ࡋࡁࡅࡔࡉࡀ ࡄࡀࡃࡕࡉࡀ
ࡅࡁࡔࡉࡒࡓࡀ ࡉࡍࡒࡐࡀࡕ ࡌࡉࡉࡍࡋࡕࡉࡊ
ࡕࡅࡌ ࡀࡊࡃࡁࡀ ࡀࡌࡀࡓࡕ ࡀࡄࡍࡀࡓ55
ࡀࡀࡍࡕ ࡋࡀࡁࡔࡉࡕ ࡋࡁࡅࡔࡉࡀ ࡄࡀࡃࡕࡉࡀ
ࡗ ࡀࡉࡋࡀ ࡔࡉࡕࡀ ࡅࡀࡍࡒࡐࡀ ࡔࡉࡕࡀ
ࡅࡋࡃࡉࡋࡉࡀ ࡌࡉࡔࡍࡉࡀࡕࡋࡉࡀ ࡌࡍ ࡏࡅࡓࡑࡉࡊ
ࡀࡌࡓࡀࡋࡇ
ࡅࡌࡊࡀ ࡌࡀࡒࡍࡉࡔࡀࡕࡋࡇ ‖ ࡋࡅࡊࡋࡇ ࡒࡅࡌࡕࡀࡉ
ࡌࡊࡀ ࡀࡌࡓࡀࡕࡋࡉࡀ ࡉࡀࡄࡉࡀ
[114]
ࡖࡀࡉࡀࡍࡉ ࡁࡀࡉࡀࡍࡊ ࡀࡍࡋࡐࡀࡍ
ࡗ ࡀࡆࡋࡉࡕ ࡏࡋ ࡏࡌࡀࡕ ࡖࡀࡕࡉࡕ60
ࡅࡆࡀࡂࡍࡀ ࡕࡋࡉࡋࡇ ࡁࡉࡕ ࡒࡅࡁࡓࡉࡀ
ࡗ ࡄࡀࡉࡕࡀ ࡂࡉࡍࡉࡀ ࡁࡔࡉࡅࡋ
ࡅࡀࡍࡒࡐࡀ ࡅࡌࡀࡔࡒࡉࡍ ࡁࡉࡕ ࡒࡅࡁࡓࡉࡀ
ࡗ ࡅࡑࡓࡕࡀ ࡀࡑࡉࡓࡀ ࡁࡔࡉࡅࡋ
ࡅࡂࡀࡍࡉࡍࡀ ࡂࡀࡉࡍࡀ ࡁࡉࡕ ࡒࡅࡁࡓࡉࡀ
ࡗ ࡄࡉࡃࡅࡕࡀ ࡄࡀࡃࡓࡀ ࡁࡔࡉࡅࡋ
ࡅࡅࡐࡓࡀࡀࡍ ࡄࡀࡅࡉࡀ ࡁࡉࡕ ࡒࡅࡁࡓࡉࡀ
ࡗ ࡔࡅࡔࡁࡀࡉࡍࡀ ࡌࡀࡓࡔࡉࡍ ࡁࡔࡉࡅࡋ
ࡄࡀࡉ ࡌࡀࡓࡀࡉ ࡄࡀࡉࡃࡉࡍ ࡄࡀࡅࡉࡀ
ࡀࡌࡓࡀࡋࡇ 65
ࡅࡆࡀࡂࡍࡀ ࡕࡋࡉࡋࡇ ࡁࡉࡕ ࡒࡅࡁࡓࡉࡀ
ࡖࡄࡀࡉࡕࡀ ࡂࡉࡍࡉࡀ ࡁࡔࡉࡅࡋ
ࡅࡀࡍࡒࡐࡉࡀ ࡅࡌࡀࡔࡒࡉࡀ ࡁࡉࡕ ࡒࡅࡁࡓࡉࡀ
ࡌࡏ ࡀࡑࡉࡓࡉࡀ ࡅࡑࡓࡕࡀ ࡁࡔࡉࡅࡋ
ࡅࡂࡀࡍࡉࡍࡀ ࡂࡀࡉࡍࡀ ࡁࡉࡕ ࡒࡅࡁࡓࡉࡀ
ࡌࡏ ࡄࡀࡃࡓࡀ ࡄࡉࡃࡅࡕࡀ ࡁࡔࡉࡅࡋ
ࡅࡐࡓࡀࡀࡍ ࡄࡀࡅࡉࡀ ࡁࡉࡕ ࡒࡅࡁࡓࡉࡀ ‖
ࡌࡏ ࡌࡀࡓࡔࡉࡍ ࡔࡅࡔࡁࡀࡉࡍࡀ ࡁࡔࡉࡅࡋ
ࡀࡌࡀࡓࡋࡇ
[115]
70
ࡋࡌࡀࡄࡅ ࡌࡔࡀࡉࡋࡀࡕࡋࡉࡀ ࡖࡏࡌࡀࡕ ࡀࡕࡉࡕ
ࡗ ࡉࡀࡃࡉࡕ ࡖࡄࡀࡉࡆࡉࡍ ࡋࡀࡄࡀࡅࡉࡀ
ࡈࡅࡁࡇ ࡋࡉࡅࡌࡀ ࡖࡄࡀࡆࡉࡀࡕࡋࡉࡀ
ࡀࡀࡍ ࡀࡆࡉࡋࡀࡍ ࡅࡋࡀࡕࡉࡀࡍ
ࡀࡓࡌࡀࡋࡕࡀ ࡁࡕࡉࡁࡉࡋ ࡋࡀࡄࡅࡀࡕ
ࡏࡅ ࡌࡉࡆࡀࡋ ࡅࡌࡉࡕࡉࡀ ࡄࡅࡀ
ࡉࡀࡕࡉࡌࡉࡀ ࡁࡕࡉࡁࡉࡋ ࡋࡀࡄࡅࡍ
ࡏࡅ ࡌࡉࡆࡀࡋ ࡅࡌࡉࡕࡉࡀ ࡄࡅࡀ
ࡓࡀࡁࡀࡉࡍࡀ ࡅࡌࡀࡋࡀࡐࡉࡍࡀ ࡁࡕࡉࡁࡉࡋ ࡋࡀࡄࡅࡍ
ࡏࡅ ࡌࡉࡆࡀࡋ ࡅࡌࡉࡕࡉࡀ ࡄࡅࡀ75

From page 102 (1-indexed)

92 | Text
ࡀࡍࡅࡑࡓࡀࡉࡉࡀ ࡁࡕࡉࡁࡉࡋ ࡋࡀࡄࡅࡍ
ࡏࡅ ࡌࡉࡆࡀࡋ ࡅࡌࡉࡕࡉࡀ ࡄࡅࡀ
ࡅࡋࡇ ࡋࡉࡀࡄࡉࡀ ࡖࡕࡉࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡀࡄࡍࡀࡓ ࡋࡅࡐࡌࡇ ࡕࡐࡀࡄࡕࡇ
ࡅࡂࡀࡈࡓࡀࡀࡍࡊ ࡒࡀࡁࡅࡕࡀ ࡋࡁࡉࡕ ࡒࡅࡁࡓࡉࡀ
ࡆࡀࡁࡀࡍࡀࡍࡊ ࡀࡆࡂࡀ ࡁࡍࡉࡐࡔ
ࡅࡋࡀࡄࡍࡀࡓ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡉࡀࡄࡉࡀ ࡋࡅࡐࡌࡇ ࡉࡐࡄࡕࡇ
ࡅࡒࡀࡁࡅࡕࡀ ࡖࡂࡀࡈࡓࡉࡕ ࡋࡁࡉࡕ ࡒࡅࡁࡓࡉࡀ
ࡋࡌࡀࡋࡉࡊ ࡀࡆࡂࡀ ࡖࡆࡀࡁࡉࡍࡕ ࡁࡍࡉࡐࡔ80
ࡖࡄࡉࡋࡀ ࡋࡀࡀࡍࡉࡐࡋ ࡏࡋࡇ ࡀࡆࡂࡀ ࡖࡆࡀࡁࡉࡍࡕ ࡁࡍࡉࡐࡔ
ࡖࡌࡉࡕࡓࡉࡄࡉࡑࡕ ࡖࡀࡕࡉࡀࡍ ࡖࡀࡌࡓࡉࡕ
ࡒࡀࡁࡅࡕࡀ ࡖࡂࡀࡈࡓࡉࡕ ࡋࡁࡉࡕ ‖ ࡒࡅࡁࡓࡉࡀ
ࡀࡆࡉࡋ ࡋࡄࡀࡌࡀ ࡏࡋࡀࡅࡀࡉ ࡀࡄࡅࡁ
[116]
ࡀࡆࡉࡋ ࡌࡀࡎࡒࡀࡕࡀ ࡏࡋࡀࡅࡀࡉ ࡒࡓࡀࡉ
ࡅࡋࡇ ࡋࡉࡀࡄࡉࡀ ࡖࡕࡉࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡀࡄࡍࡀࡓ ࡋࡅࡐࡌࡇ ࡕࡐࡀࡄࡕࡇ
ࡅࡌࡉࡎࡐࡉࡒࡀࡀࡍ ࡁࡃࡅࡓ ࡄࡀࡈࡉࡀ
ࡀࡀࡍࡕ ࡀࡆࡋࡉࡕ ࡅࡌࡉࡔࡍࡉࡀࡕࡋࡉࡀ ࡋࡃࡉࡋࡉࡀ85
ࡉࡍࡉࡍࡔࡉࡀࡍ ࡃࡀࡅࡓࡀ ࡕࡀࡒࡀࡍ
ࡏࡅ ࡋࡃࡉࡋࡉࡊ ࡌࡉࡔࡍࡉࡉࡍࡊ
ࡀࡉࡀࡍࡉ ࡁࡀࡁࡀࡕࡅࡓ ࡋࡀࡀࡍࡋࡐࡀ
ࡏࡅ ࡋࡃࡉࡋࡉࡊ ࡌࡉࡔࡍࡉࡉࡍࡊ
ࡔࡉࡀࡈࡉࡊ ࡄࡀࡅࡉࡀ ࡁࡉࡕ ࡒࡅࡁࡓࡉࡀ
ࡗ ࡎࡀࡋࡉࡒࡀࡍ ࡋࡁࡉࡕ ࡄࡉࡉࡀ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ
ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ
ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡀࡌࡀࡓ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡀࡓࡒࡀ ࡅࡏࡔࡅࡌࡉࡀ ࡁࡀࡉࡊࡀࡍ
ࡂࡀࡓࡂࡋࡉࡀ ࡅࡌࡀࡓࡀࡊࡁࡀࡕࡀ ࡀࡍࡃ
ࡅࡃࡉࡌࡀ ࡖࡀࡀࡍࡉࡍࡀ ࡀࡍࡕࡓࡀࡍ
ࡅࡀࡌࡀࡓ
ࡅࡏࡌ ࡕࡐ ࡕࡌࡀࡀࡍࡍ ࡅࡕࡌࡀࡉࡍࡀ ࡔࡉࡍࡀ
ࡀࡁ ࡄࡅࡀ ࡁࡓ ࡕࡔࡉࡍ ࡅࡕࡔࡀ ࡔࡉࡍࡀ
ࡌࡍ ࡄࡅࡎ ࡉࡀࡓࡃࡀࡍ ‖ ࡀࡕࡉࡅࡍ
[117]
5
ࡅࡁࡌࡀࡓࡁࡀ ࡖࡏࡉࡍࡔࡁࡀࡉ ࡓࡉࡌࡉࡅࡍ
ࡅࡉࡍࡎࡁࡅࡍ ࡅࡀࡎࡒࡅࡍ ࡅࡀࡕࡉࡅࡍ
ࡅࡀࡌࡀࡓ
ࡀࡅࡊࡀࡕ ࡖࡃࡀࡉࡓࡉࡀ ࡉࡀࡒࡍࡉࡀ ࡅࡊࡋࡄࡅࡍ
ࡕࡔࡀ ࡉࡀࡄࡓࡉࡀ ࡃࡀࡓࡉࡕ ࡁࡀࡊࡓࡎࡇ
ࡅࡀࡌࡀࡓ
ࡅࡋࡀࡔࡅࡓࡀ ࡎࡐࡀࡒࡅࡋࡉࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡋࡀࡄࡀࡉࡊࡌࡕࡀ ࡀࡅࡃࡉࡋࡕࡀࡍ ࡁࡉࡀࡄࡅࡃ10
ࡅࡋࡀࡆࡀࡂࡍࡀ ࡕࡋࡅࡋࡉࡀ ࡖࡏࡅࡋࡀ
ࡋࡀࡅࡑࡓࡕࡀ ࡀࡑࡓࡅࡋࡉࡀ ࡖࡀࡊࡃࡁࡀ
ࡁࡏࡅࡓࡀࡔࡋࡀࡌ ࡌࡀࡕࡀ ࡀࡍࡉࡃࡀ
ࡀࡀࡍ ࡌࡍ ࡏࡉࡍࡔࡁࡀࡉ ࡄࡅࡉࡕ
ࡖࡔࡅࡓࡀ ࡖࡀࡊࡄࡉࡍࡀ ࡌࡉࡆࡃࡀࡓࡀࡁࡍࡉࡀ
ࡀࡍࡉࡃࡀ ࡏࡅࡓࡀࡔࡋࡀࡌ ࡌࡀࡕࡀ
ࡒࡀࡉࡉࡌ ࡅࡀࡍࡉࡃࡀ ࡒࡅࡌࡕࡇ
ࡏࡋࡉࡆࡀࡓ ࡁࡀࡉࡕࡀ ࡓࡁࡀ
ࡅࡋࡅࡀࡕ ࡀࡁࡀ ࡎࡀࡁࡀ ࡆࡀࡓࡊࡉࡀ ࡌࡉࡕࡉࡀࡉࡅࡍ
ࡏࡕࡀࡊࡀࡍࡐ ࡉࡀࡄࡅࡈࡀࡉࡉࡀ15
ࡅࡀࡌࡓࡉࡋࡇ
ࡎࡉࡍࡒࡋࡀࡊ ࡖࡄࡀࡅࡉࡋࡀࡊ ࡁࡓࡀ
ࡄࡀࡉ ࡀࡁࡀ ࡎࡀࡁࡀ ࡆࡀࡓࡊࡉࡀ

Source Colophon

Charles G. Häberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Mandaean Studies 1; Berlin: De Gruyter, 2020). Open access via Internet Archive: archive.org/details/mandaeanbookofjohn. Licensed under CC BY-NC-ND 4.0.

Mandaic text extracted using PyMuPDF from the Unicode layer of the critical edition PDF. Even 1-indexed pages contain Mandaic text; odd 1-indexed pages contain the English reference translation. The PDF is retained in the Good Works Library source archive.

Chapter 32 — A Child Is Coming to Judaea

Chapter thirty-two of the Mandaean Book of John. Yahya narrates his own origin: conceived not by man but conveyed from the reservoir of the Jordan into Elizabeth's womb, born amid trembling heavens and quaking walls, named by his mother against the proposals of the Jews, spirited away to Mount Parwan for twenty-two years of education, and returned to Jerusalem clothed in clouds — where his mother runs out unveiled, his aged father writes divorce papers, and the sun and moon rebuke the old man. The chapter culminates in the kiss: Yahya kisses Elizabeth, is challenged by Ennosh, and defends himself with the teaching that the man who repays his mother has no equal in the world.

The spheres and the chariot trembled,
Earth and the heavens wept,
and tears flowed from the clouds.

He says,
"My father was ninety-nine years old,
and my mother was eighty-eight years old.
They brought me from the reservoir of the Jordan;
5 they took me, raised me, brought me,
and placed me in Elizabeth's womb."

And he says,
"Nine months I dwelt in her womb,
just like all infants do."

And he says,
"No midwife birthed me in Judaea,
and my umbilical cord was not cut in Jerusalem.
10 They fashioned for me no false image,
and they hung no wicked bell for me.
I came into being from Elizabeth;
in Jerusalem the city quaked.
Jerusalem the city quaked,
so that the Wailing Wall was shaken.
Eleazar of the Great House
stood, and his whole body shook.
The Jews gathered
and came to elder father Zechariah.
15 They say to him,
'Elder father Zechariah,
it is necessary that you have a son.
Tell us, what name shall we give him?
If we give him 'Wise Joseph,'
then will he teach the book in Jerusalem?
If we give him 'Zatan the Pillar,'
then will the Jews trust him and not accuse him of deceit?'"

20 When Elizabeth heard, she spoke up;
she cried out, saying,
"From all these names
that you have spoken,
I do not desire to give him a single one.
No, I only want to give him the name
Yahya Yuhanan, which Life gave to him."

When the Jews heard,
they were filled with a wicked fury against her.
25 They say,
"What harm shall we do to him and his mother,
so he might be slain by our own hands?"

Hearing this, Ennosh the Excellent took him
and brought him to Parwan, the white mountain.
On Mount Parwan, where infants and children
are raised on spring-water,
until I became
twenty-two years old.

30 I learned all of my wisdom
and perfected all of my words.
They dressed me in garments of splendor
and covered me in a tunic of clouds.
They girded me with a belt,
a belt of clear and shining water.
They set me entirely
in a cloud, a splendid cloud,
and on the seventh hour of the First Day,
they brought me up to the city of Jerusalem.

35 A war-cry in Judaea,
a proclamation of war in Jerusalem!
And they say,
"Who had a son, and he was stolen away?
Who made a vow and raised it up?
Who had a son, and he was stolen away?
That one has arrived, and she shall seek her son.
Who told Battay?
Who instructed Battay?
40 Who told Battay
to go to Elizabeth and tell her,
'A child is coming to Judaea,
a prophet is coming to Jerusalem!
A child is coming to Judaea,
a guide is standing with him.
His mouth resembles yours,
and his lips those of elder father Zechariah, his father.
His eyes resemble yours,
and his brow that of elder father Zechariah, his father.
45 His nose resembles yours,
and his hands those of elder father Zechariah, his father.'"

Hearing this, Elizabeth
went out without a veil.
Seeing this, elder father Zechariah
wrote her divorce papers.
The sun murmured from the sky
and the moon from among the stars.
The sun opened his mouth
and spoke to the elder father in Jerusalem:
50 "Elder father Zechariah,
the great dotard whose reason has aged and gone —
like an Arab whose fate has abandoned him.
A child is coming to Judaea,
a prophet is coming to Jerusalem!
A child is coming to Judaea,
and yet you divorce Elizabeth?

When the child beheld the woman,
they descended from the clouds.
55 They descended from the clouds,
and he kissed Elizabeth's mouth.

Seeing this, Ennosh the Excellent
said to Yahya in Jerusalem,
"What is written to you, Yahya,
and explained to you in your scroll,
that you should kiss a Judean woman on her mouth?"

Yahya speaks and says
to Ennosh the Excellent in Jerusalem:
60 "Nine months I dwelt in her womb,
just like all infants do.
It was not hard for her then; it is not hard for me now
to kiss a Judean woman on her mouth.
Even so, let there be kindness upon kindness
to the man who repays his father and mother.
The man who repays his father and mother —
there is none like him in the world."

When Yahya said this,
Ennosh the Excellent knew that Yahya was wise.
65 Ennosh the Excellent spoke
to the sun in Jerusalem, saying,
"I kept the child safe,
the man sent by an angel.
I kept the child safe,
as long as we desired it."

Ennosh the Excellent spoke
to the moon in Jerusalem, saying,
"I kept the child safe,
the man sent by an angel.
70 I kept the child safe,
so long as we desired it."

The victorious Life speaks,
and the man who went here triumphs.

Colophon

Translated from Classical Mandaic by the Good Works Library (Expeditionary Translator "Tanken," translator session 96). The Mandaic source text is from the critical edition of Charles G. Häberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0).

"Yahya" / "Yuhanan" for "John" / "Johannes" throughout — the Mandaic forms of the name, consistent with all previous chapters.
"Ennosh the Excellent" for "Excellent Ennosh" — Mandaic word order places the epithet after the name (Anush Uthra); however, Uthra is a title meaning "excellent, sublime one" — a Mandaean heavenly being. "Ennosh the Excellent" reads more naturally as a title in English while preserving the Mandaic structure. The reference reverses the order.
"Judean woman" for "Jewish woman" — Mandaic yahudaita is "Judean" in the geographic/ethnic sense. In the Mandaean context, the distinction matters: the Mandaeans are from the same region but distinguish themselves from Judeans. "Jewish" imports later religious categories.
"the First Day" for "Sunday" — Mandaic habshaba literally means "the first day" (of the week). Consistent with the numbered-day rendering used throughout this translation.
"murmured" for "muttered" — Mandaic rtin can mean to murmur, mutter, or grumble. "Murmured" is more natural for the sun speaking from the sky.
"brow" for "eyebrows" — Mandaic gdadqinia can refer to the brow or eyebrows. "Brow" is more compact and retains the scriptural register.
"shall" throughout in prophetic and narrative voice — standard register choice for Mandaic imperfect/jussive forms, consistent with all previous chapters.

This is a Good Works Translation (AI-assisted). Independent Good Works Translation from Classical Mandaic for the Good Works Archive. Scribed by Tanken (探検) of the translation project.

Source Text: The Book of John — Chapter 32

Classical Mandaic source text from Häberl & McGrath, The Mandaean Book of John (2020), Chapter 32. Extracted from the critical edition PDF via PyMuPDF. Couplet order corrected from extraction artifact (PyMuPDF reverses paired lines; the w- prefix on continuation lines confirms correct sequence). Presented for reference and verification.

Page 102 (1-indexed)

ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡀࡌࡀࡓ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡀࡓࡒࡀ ࡅࡏࡔࡅࡌࡉࡀ ࡁࡀࡉࡊࡀࡍ
ࡂࡀࡓࡂࡋࡉࡀ ࡅࡌࡀࡓࡀࡊࡁࡀࡕࡀ ࡀࡍࡃ
ࡅࡃࡉࡌࡀ ࡖࡀࡀࡍࡉࡍࡀ ࡀࡍࡕࡓࡀࡍ
ࡅࡀࡌࡀࡓ
ࡅࡏࡌ ࡕࡐ ࡕࡌࡀࡀࡍࡍ ࡅࡕࡌࡀࡉࡍࡀ ࡔࡉࡍࡀ
ࡀࡁ ࡄࡅࡀ ࡁࡓ ࡕࡔࡉࡍ ࡅࡕࡔࡀ ࡔࡉࡍࡀ
ࡌࡍ ࡄࡅࡎ ࡉࡀࡓࡃࡀࡍ ‖ ࡀࡕࡉࡅࡍ
[117]
5
ࡅࡁࡌࡀࡓࡁࡀ ࡖࡏࡉࡍࡔࡁࡀࡉ ࡓࡉࡌࡉࡅࡍ
ࡅࡉࡍࡎࡁࡅࡍ ࡅࡀࡎࡒࡅࡍ ࡅࡀࡕࡉࡅࡍ
ࡅࡀࡌࡀࡓ
ࡀࡅࡊࡀࡕ ࡖࡃࡀࡉࡓࡉࡀ ࡉࡀࡒࡍࡉࡀ ࡅࡊࡋࡄࡅࡍ
ࡕࡔࡀ ࡉࡀࡄࡓࡉࡀ ࡃࡀࡓࡉࡕ ࡁࡀࡊࡓࡎࡇ
ࡅࡀࡌࡀࡓ
ࡅࡋࡀࡔࡅࡓࡀ ࡎࡐࡀࡒࡅࡋࡉࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡋࡀࡄࡀࡉࡊࡌࡕࡀ ࡀࡅࡃࡉࡋࡕࡀࡍ ࡁࡉࡀࡄࡅࡃ10
ࡅࡋࡀࡆࡀࡂࡍࡀ ࡕࡋࡅࡋࡉࡀ ࡖࡏࡅࡋࡀ
ࡋࡀࡅࡑࡓࡕࡀ ࡀࡑࡓࡅࡋࡉࡀ ࡖࡀࡊࡃࡁࡀ
ࡁࡏࡅࡓࡀࡔࡋࡀࡌ ࡌࡀࡕࡀ ࡀࡍࡉࡃࡀ
ࡀࡀࡍ ࡌࡍ ࡏࡉࡍࡔࡁࡀࡉ ࡄࡅࡉࡕ
ࡖࡔࡅࡓࡀ ࡖࡀࡊࡄࡉࡍࡀ ࡌࡉࡆࡃࡀࡓࡀࡁࡍࡉࡀ
ࡀࡍࡉࡃࡀ ࡏࡅࡓࡀࡔࡋࡀࡌ ࡌࡀࡕࡀ
ࡒࡀࡉࡉࡌ ࡅࡀࡍࡉࡃࡀ ࡒࡅࡌࡕࡇ
ࡏࡋࡉࡆࡀࡓ ࡁࡀࡉࡕࡀ ࡓࡁࡀ
ࡅࡋࡅࡀࡕ ࡀࡁࡀ ࡎࡀࡁࡀ ࡆࡀࡓࡊࡉࡀ ࡌࡉࡕࡉࡀࡉࡅࡍ
ࡏࡕࡀࡊࡀࡍࡐ ࡉࡀࡄࡅࡈࡀࡉࡉࡀ15
ࡅࡀࡌࡓࡉࡋࡇ
ࡎࡉࡍࡒࡋࡀࡊ ࡖࡄࡀࡅࡉࡋࡀࡊ ࡁࡓࡀ
ࡄࡀࡉ ࡀࡁࡀ ࡎࡀࡁࡀ ࡆࡀࡓࡊࡉࡀ

Page 104 (1-indexed)

ࡀࡌࡀࡓࡋࡀࡍ ࡌࡀࡄࡅ ࡀࡍࡎࡉࡒࡋࡇ ࡔࡅࡌࡀ
ࡖࡀࡍࡋࡉࡐ ࡎࡉࡓࡐࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡏࡅ ࡀࡍࡎࡉࡒࡋࡇ ࡉࡀࡒࡉࡐ ࡖࡄࡉࡅࡊࡌࡕࡀ ‖
[118]
ࡖࡉࡀࡄࡅࡈࡀࡉࡉࡀ ࡁࡂࡀࡅࡇ ࡉࡀࡌࡉࡍ ࡅࡋࡀࡌࡀࡊࡃࡁࡉࡀ
ࡏࡅ ࡀࡍࡎࡉࡒࡋࡇ ࡆࡀࡕࡀࡍ ࡏࡈࡑࡅࡀࡍ20
ࡌࡀࡋࡀࡋࡀࡕ ࡁࡌࡀࡋࡀࡋࡇ ࡅࡒࡉࡄࡃࡀࡕ ࡅࡀࡌࡓࡀ
ࡏࡉࡍࡔࡁࡀࡉ ࡌࡉࡔࡌࡀ ࡖࡔࡉࡌࡀࡕ
ࡖࡀࡀࡍࡕࡅࡍ ࡀࡌࡓࡉࡕࡅࡍ
ࡌࡍ ࡄࡀࡋࡉࡍ ࡅࡊࡋࡄࡅࡍ ࡔࡅࡌࡉࡀ
ࡄࡉࡉࡍࡋࡀ ࡁࡀࡉࡀࡀࡍ ࡌࡀࡎࡉࡒࡋࡇ ࡔࡅࡌࡀ
ࡀࡀࡍ ࡋࡀࡁࡀࡉࡀࡀࡍ ࡌࡀࡎࡉࡒࡋࡇ ࡔࡅࡌࡀ ࡄࡃࡀ
ࡉࡀࡄࡉࡀ ࡉࡅࡄࡀࡀࡍ ࡖࡄࡉࡅࡍࡍ ࡄࡉࡉࡀ ࡏࡄࡀࡁࡋࡇ
ࡁࡆࡉࡃࡀ ࡁࡉࡔࡀ ࡏࡕࡉࡌࡋࡅࡍ ࡏࡋࡇ
ࡉࡀࡄࡅࡈࡀࡉࡉࡀ ࡅࡌࡉࡔࡌࡀ ࡖࡔࡉࡌࡅࡍ25
ࡀࡌࡓࡉࡀ
ࡖࡋࡏࡃࡀࡍ ࡃࡉࡋࡀࡍ ࡌࡉࡂࡈࡉࡋ
ࡌࡀࡄࡅ ࡆࡀࡉࡀࡍ ࡉࡍࡁࡀࡃ ࡋࡄࡀࡃ ࡅࡋࡏࡌࡇ
ࡉࡍࡎࡁࡇ ࡅࡋࡀࡐࡓࡅࡀࡍ ࡈࡅࡓࡀ ࡄࡉࡅࡀࡓࡀ ࡀࡎࡒࡇ
ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ ࡌࡉࡔࡌࡀ ࡖࡔࡅࡌࡀ
ࡁࡌࡀࡌࡁࡅࡄࡇ ࡌࡉࡕࡓࡀࡁࡉࡍ ‖
ࡁࡀࡐࡓࡅࡀࡍ ࡈࡅࡓࡀ ࡖࡉࡀࡒࡍࡉࡀ ࡅࡃࡉࡓࡃࡒࡉࡀ
ࡁࡓ ࡎࡓࡉࡍ ࡅࡕࡀࡓࡕࡉࡍ ࡔࡉࡍࡀ
ࡀࡋࡌࡀ ࡖࡄࡅࡉࡕ
[119]
30
ࡅࡂࡀࡌࡀࡓࡕࡇ ࡋࡅࡊࡋࡇ ࡌࡉࡌࡓࡀࡉ
ࡉࡀࡋࡀࡕࡐࡇ ࡋࡅࡊࡋࡇ ࡄࡉࡅࡊࡌࡕࡀࡉ
ࡅࡎࡊࡅࡉࡉࡀ ࡖࡀࡀࡍࡉࡍࡀ ࡀࡊࡎࡉࡅࡍ
ࡀࡋࡁࡔࡅࡍ ࡏࡅࡈࡑࡋࡉࡀ ࡖࡆࡉࡅࡀ
ࡄࡉࡌࡉࡀࡍ ࡌࡉࡀ ࡖࡀࡍࡄࡅࡓ ࡅࡕࡀࡒࡅࡍ
ࡀࡎࡀࡓࡅࡋࡉࡀ ࡄࡉࡌࡉࡀࡀࡍ
ࡁࡀࡀࡍࡀࡍ ࡀࡀࡍࡍ ࡆࡉࡅࡀ
ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ ࡀࡅࡕࡁࡅࡍ
ࡀࡎࡒࡅࡍ ࡋࡌࡀࡕࡀ ࡖࡏࡅࡓࡀࡔࡋࡀࡌ
ࡅࡁࡔࡀࡁࡀ ࡔࡀࡉࡉࡀ ࡖࡄࡀࡁࡔࡀࡁࡀ35
ࡀࡊࡋࡅࡆࡀ ࡒࡓࡀࡁࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡒࡀࡋࡀ ࡒࡓࡀࡁࡇ ࡁࡉࡀࡄࡅࡃ
ࡅࡀࡌࡓࡉࡀ
ࡅࡌࡀࡍ ࡉࡍࡃࡓࡀࡕ ࡉࡍࡃࡓࡉࡀ ࡅࡔࡀࡋࡀࡕ ࡏࡋࡇ
ࡌࡀࡍ ࡄࡅࡀࡋࡇ ࡁࡓࡀ ࡅࡂࡉࡍࡁ
ࡄࡀࡀࡍࡕࡇ ࡕࡉࡕࡉࡀ ࡅࡕࡉࡁࡀࡔࡒࡓࡇ ࡁࡓࡇ
ࡌࡀࡍ ࡄࡅࡀࡋࡇ ࡁࡓࡀ ࡅࡂࡉࡍࡁ
ࡋࡁࡀࡕࡀࡉ ࡌࡀࡍ ࡀࡓࡐࡉࡔࡇ
ࡋࡁࡀࡕࡀࡉ ࡌࡀࡍ ࡀࡌࡀࡓࡋࡇ40
ࡖࡕࡉࡆࡀࡋ ࡋࡏࡉࡍࡔࡁࡀࡉ ࡀࡌࡓࡀ ࡀࡌࡓࡀࡋࡇ
ࡋࡁࡀࡕࡀࡉ ࡌࡀࡍ ࡀࡌࡀࡓࡋࡇ
ࡁࡍࡉࡄࡀ ࡀࡕࡀࡋࡇ ࡋࡏࡅࡓࡀࡔࡋࡀࡌ
ࡉࡀࡋࡃࡀ ‖ ࡀࡕࡀࡋࡇ ࡋࡉࡀࡄࡅࡃ
[120]
ࡀࡁࡉࡄࡃࡇ ࡒࡀࡉࡉࡌ ࡀࡐࡓࡅࡀࡒࡍࡀ
ࡉࡀࡋࡃࡀ ࡀࡕࡀࡋࡇ ࡋࡉࡀࡄࡅࡃ
ࡅࡎࡉࡐࡄࡀࡕࡇ ࡋࡀࡁࡀ ࡎࡀࡁࡀ ࡆࡀࡓࡊࡉࡀ ࡀࡁࡅࡉࡀ
ࡅࡐࡌࡇ ࡃࡀࡌࡉࡀ ࡋࡃࡉࡋࡉࡊ
ࡅࡂࡁࡉࡇࡍ ࡋࡀࡁࡀ ࡎࡀࡁࡀ ࡆࡀࡓࡊࡉࡀ ࡀࡁࡅࡉࡀ
ࡀࡉࡇࡍ ࡋࡃࡉࡋࡉࡊ ࡃࡀࡌࡉࡀࡍ45
ࡅࡏࡃࡀࡄࡀࡕࡇ ࡋࡀࡁࡀ ࡎࡀࡁࡀ ࡆࡀࡓࡊࡉࡀ ࡀࡁࡅࡉࡀ
ࡄࡍࡉࡓࡇ ࡋࡃࡉࡋࡉࡊ ࡃࡀࡌࡉࡀ
ࡀࡃࡉࡒࡍࡉࡀ ࡎࡊࡅࡉࡀ ࡉࡍࡒࡐࡀࡕ
ࡏࡉࡍࡔࡁࡀࡉ ࡌࡉࡔࡌࡀ ࡖࡔࡉࡌࡀࡕ
ࡃࡊࡀࡁࡋࡇ ࡏࡂࡍࡉࡓࡕࡀ ࡖࡔࡁࡅࡒࡉࡀ
ࡀࡁࡀ ࡎࡀࡁࡀ ࡆࡀࡓࡊࡉࡀ ࡌࡉࡄࡆࡉࡀ ࡖࡄࡉࡆࡉࡇ
ࡅࡎࡉࡓࡀ ࡌࡍ ࡀࡁࡉࡉࡍࡀ ࡅࡊࡁࡊࡉࡀ
ࡔࡀࡌࡉࡔ ࡓࡈࡉࡍ ࡌࡍ ࡏࡔࡅࡌࡉࡀ
ࡅࡋࡀࡁࡀ ࡎࡀࡁࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡔࡀࡌࡉࡔ ࡋࡅࡐࡌࡇ ࡉࡐࡄࡕࡇ50
ࡌࡀࡓࡉࡁࡀ ࡓࡁࡀ ࡖࡒࡀࡔ ࡅࡀࡆࡀࡋ ࡈࡀࡌࡇ
ࡉࡀ ࡀࡁࡀ ࡎࡀࡁࡀ ࡆࡀࡓࡊࡉࡀ
ࡗ ࡀࡓࡁࡀࡉࡀ ࡖࡔࡉࡁࡒࡇ ࡄࡉࡋࡒࡇ
ࡁࡍࡉࡄࡀ ࡀࡕࡀࡋࡇ ‖ ࡋࡏࡅࡓࡀࡔࡋࡀࡌ
ࡉࡀࡋࡃࡀ ࡀࡕࡀࡋࡇ ࡋࡉࡀࡄࡅࡃ
[121]

Page 106 (1-indexed)

ࡋࡏࡉࡍࡔࡁࡀࡉ ࡀࡋࡌࡀ ࡖࡔࡀࡁࡒࡀࡕࡋࡇ
ࡉࡀࡋࡃࡀ ࡀࡕࡀࡋࡇ ࡋࡉࡀࡄࡅࡃ
ࡏࡔࡕࡓࡉࡀ ࡌࡍ ࡀࡀࡍࡀࡍ ࡍࡀࡐࡋ
ࡉࡀࡋࡃࡀ ࡖࡄࡉࡆࡉࡇ ࡋࡄࡀࡉࡕࡀ55
ࡅࡋࡅࡐࡌࡇ ࡖࡏࡉࡍࡔࡁࡀࡉ ࡉࡍࡔࡒࡇ
ࡏࡔࡕࡓࡉࡀ ࡍࡀࡐࡋ ࡌࡍ ࡀࡀࡍࡀࡍ
ࡌࡀࡋࡉࡋ ࡋࡉࡀࡄࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ ࡌࡉࡄࡆࡉࡀ ࡖࡄࡉࡆࡉࡇ
ࡅࡌࡀࡓࡐࡀࡔࡋࡀࡊ ࡋࡔࡀࡕࡐࡀࡊ
ࡌࡏ ࡃࡊࡉࡁࡋࡀࡊ ࡉࡀࡄࡉࡀ ࡁࡃࡊࡀࡁࡀࡊ
ࡋࡌࡉࡉࡍࡔࡒࡇ ࡋࡄࡅࡃࡀࡉࡕࡀ ࡋࡅࡐࡌࡇ
ࡖࡉࡍࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡌࡀࡋࡉࡋ ࡉࡀࡄࡉࡀ ࡅࡋࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ60
ࡀࡅࡊࡀࡕ ࡖࡃࡀࡉࡓࡉࡀ ࡉࡀࡒࡍࡉࡀ ࡅࡊࡋࡄࡅࡍ
ࡀࡀࡍ ࡕࡔࡀ ࡉࡀࡄࡓࡉࡀ ࡃࡀࡓࡉࡕ ࡁࡀࡊࡓࡎࡇ
ࡌࡉࡉࡍࡔࡒࡇ ࡋࡄࡅࡃࡀࡉࡕࡀ ࡋࡅࡐࡌࡇ
ࡋࡀࡃࡊࡅࡓ ࡏࡋࡇ ࡄࡀࡔࡕࡀ ࡏࡋࡀࡉ ࡋࡀࡀࡊࡃࡅࡓ
ࡋࡂࡀࡁࡓࡀ ࡖࡀࡁࡅࡉࡀ ࡅࡏࡌࡇ ࡀࡐࡓࡀ
ࡄࡉࡏࡍࡋࡀ ࡈࡅࡁࡇ ࡅࡕࡅࡌ ࡈࡅࡁࡇ
ࡋࡀࡉࡉࡕ ࡀࡅࡊࡀࡕࡇ ࡁࡀࡋࡌࡀ
ࡂࡀࡁࡓࡀ ࡖࡀࡐࡓࡀ ࡀࡁࡅࡉࡀ ࡅࡏࡌࡇ
ࡏࡃࡀ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ ࡖࡉࡀࡄࡉࡀ ࡄࡀࡉࡊࡌࡀ ࡄࡅ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡉࡀࡄࡉࡀ65
ࡋࡔࡀࡌࡉࡔ ࡖࡉࡍࡌࡀࡓࡋࡇ ‖ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡌࡀࡋࡉࡋ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ
[122]
ࡂࡀࡁࡓࡀ ࡖࡌࡀࡋࡀࡊ ࡔࡀࡃࡓࡇ
ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡁࡉࡀࡋࡃࡀ
ࡀࡋࡌࡀ ࡖࡁࡀࡉࡉࡀࡍࡋࡇ ࡀࡉࡍࡍ
ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡁࡉࡀࡋࡃࡀ
ࡅࡋࡎࡉࡓࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡌࡀࡋࡉࡋ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ
ࡂࡀࡁࡓࡀ ࡖࡌࡀࡋࡀࡊ ࡔࡀࡃࡓࡇ
ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡁࡉࡀࡋࡃࡀ70
ࡀࡋࡌࡀ ࡖࡁࡀࡉࡉࡀࡍࡋࡇ ࡀࡉࡍࡍ
ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡁࡉࡀࡋࡃࡀ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Source text from Charles G. Häberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). Accessed via Internet Archive at archive.org/details/mandaeanbookofjohn. Licensed under CC BY-NC-ND 4.0.

The Mandaic text is presented in Unicode (Mandaic block U+0840–U+085F) as extracted from the critical edition PDF. PyMuPDF extraction produces a consistent couplet-reversal artifact; the w- (ࡅ) prefix on continuation lines confirms correct reading order.

Chapter 33 — The Form of Sowriel's Knife

Chapter thirty-three of the Mandaean Book of John. The register shifts entirely from the birth narrative of Chapter 32 into eschatological philosophy. Yahya's voice shakes the spheres and overturns the chariots; Christ opens his mouth and poses the chapter's central question: what does the soul look like inside the mortal body? Is it like blood, trapped in the veins? Like wind, caught in the mountains? Like dew, lost on the fruit? Yahya weeps and refutes all three — the soul is tightly bound and brought into the body, and when it is surrendered, it rises in a garment of splendor. Then Yahya describes the mechanism of death itself: Sowriel's knife with its three flames, released at evening, at the crowing of the cock, and at the coming of the rays. The soul slips from feet to knees to hip to heart to breasts, until Sowriel sits upon the brow and commands departure. The chapter's second half is a dramatic dialogue between Sowriel and a reluctant soul who pleads for time, describes the funeral rites of the living, and is denied with the most devastating argument in Mandaean scripture: has any child who left the womb ever been returned to it?

Yahya preaches at night,
Yuhanan in the evenings of the night.
Yahya preaches in the night,
and says, "Do I not stand alone?"

At my voice, the spheres tremble
and the chariots are overturned.
The storm falls silent
and settles in the wastelands of the world.
The sun and the moon weep,
and earth and heaven grieve.

Christ opened his mouth
and said to Yahya in Jerusalem:
"I ask you, Yahya, by the Great Life,
and by the First Day, whose name is precious.
5 I ask you, Yahya, by the road
the righteous chosen walk, unimpeded.
Tell me: the form of Sowriel's knife —
what does it look like?
When the soul departs the body,
tell me, in what is it clothed,
and what does it resemble
within the mortal body?
Is the soul not then like the blood
that warms the body and is trapped within it?
10 Is the soul not then like the wind
that goes into the mountains and is trapped there?
Is the soul not then like the dew
that falls upon the fruit and is lost?"

When Christ said this, Yahya cried out —
tears come to him without ceasing —
and he says:
"May the lofty king of light
deny a portion to the dregs!
15 The soul is not like blood,
which heats the body and is trapped.
The soul is not like the dew,
which falls on the fruit and is lost.
The soul is not like the wind,
which goes to the mountains and is trapped.
The soul is tightly bound
and brought into the mortal body.
When the soul is surrendered,
it rises in a garment of splendor."

20 As for Sowriel's knife —
there are three flames.
When he hastens to take her away,
he releases the three flames against her.
One he releases against them in the evening,
another at the crowing of the cock,
the third flame he releases against them
at the coming of the rays.
When the fire burns, the soul
slips from the feet and the knees.
25 From the feet and the knees she slips,
and she draws near the hip.
She slips from the hip and comes forth.
She seizes the heart.
Then she falls upon the breasts
and presses until she is weaned.
The eyes, face, and lips contract,
and the tongue coils and rolls.

Sowriel sits upon her brow.
He says to her:
30 "Depart, soul!
Why do you still guard the body?"

She says to him:
"If you would take me from my body,
Sowriel, show me my garment,
clothe me, take me out, and bring me."

He says to her:
35 "First bring me your works and your wages;
then I shall show you your garment and clothe you."

She says to him:
"I did not know, Sowriel,
that my time was coming
and you were swiftly sending for me,
so that I might do good works,
so that you might bring forth my garment
and clothe me within it."

40 He says to her:
"Has no one died before you?
Has no one been carried to the cemetery?"

She says to him:
"By the might of those who died before me,
and the might of those taken to the cemetery —
the wailing women and the mourning men trembled
when the body was laid before them.
45 When the soul departs the body,
four go out to the graveyard.
The wailing women and the mourning men trembled;
the shouting men shook until they laid it in the shaft.
They laid down and buried the mortal body,
and the women rested from their mourning.

They filled the shaft,
and the grief-stricken men rose.
50 The grief-stricken swiftly
abandoned the body and the grave.
They came, seized a cup, ate bread,
and forgot the mortal body.

Now, Sowriel, if you will,
let me remain here two days.
I shall sell all my possessions
and distribute them among my children,
and I shall take my garment with me —
the garment that rises to the place of light."

He says to her:
55 "Has there ever been a child
who left his mother's body
but was brought back to his mother,
that I should leave you in the abode of the wicked
to divide things among your children?
I shall carry you from this place.
Put on the robe of darkness,
since you were not watchful upon the earth,
nor did you love your road to the place of light.
60 You shall be held in the house of the wicked
until heaven and earth come to nothing."

And Life is victorious!

Colophon

Translated from Classical Mandaic by the Good Works Library (Expeditionary Translator "Tanken," translator session 97). The Mandaic source text is from the critical edition of Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0).

The English translation of Haberl & McGrath was consulted as a reference to verify readings of the Mandaic script. All English is independently derived from the Mandaic. Documented departures from the reference translation:

"Yahya" / "Yuhanan" for "John" / "Johannes" throughout — the Mandaic forms of the name, consistent with all previous chapters.
"the First Day" for "Sunday" — Mandaic habshaba literally means "the first day" (of the week). Consistent with the numbered-day rendering used throughout this translation.
"tremble" for "shake" — Mandaic andia can mean to tremble, shake, or quake. "Tremble" evokes the cosmic register more naturally.
"grieve" for "mourn" — Mandaic mitanmbia can mean to grieve, mourn, or lament. "Grieve" is more active for earth and heaven as agents.
"is trapped" for "gets blocked" — Mandaic mistarka means to be blocked, caught, or trapped. "Trapped" carries the full metaphorical weight for blood in veins, wind in mountains.
"tightly bound" for "tightly wrapped" — Mandaic miyaf ifaf means wrapped or bound tightly. "Bound" emphasizes the soul's imprisonment within the body.
"garment of splendor" for "splendid garment" — Mandaic albusha d-ziwa is literally "garment of splendor/radiance." Preserving the genitive construction retains the Mandaic rhythm.
"surrendered" for "yielded" — Mandaic mshalma means yielded, surrendered, or handed over. "Surrendered" emphasizes the soul's agency in its own departure.
"hastens" for "hurries" — higher register consistent with eschatological content.
"the crowing of the cock" for "the cock's crow" — more formal construction.
"contract" for "shrink" — Mandaic ganas means to contract or shrink. "Contract" is more precise for the physical description of the dying body.
"coils and rolls" for "rolls back and forth" — Mandaic uses two verbs (ansba w-miakraks): "to coil/curl" and "to roll/turn." Both preserved.
"your wages" for "your labor" — Mandaic agrikh specifically means wages or payment, not the labor itself.
"the might of" for "the power of" — Mandaic haila means force, might, or power. "Might" is more Semitic in register.
"watchful" for "careful" — Mandaic izdaharat means to be watchful, vigilant, or on guard. The spiritual alertness the text requires.
"brow" for "eyebrows" — Mandaic gbinia can refer to the brow or eyebrows. "Brow" is more compact and scriptural, consistent with Chapter 32.
"shall" throughout in prophetic voice — standard register choice for Mandaic imperfect/jussive forms, consistent with all previous chapters.

This is a Good Works Translation (AI-assisted). Independent Good Works Translation from Classical Mandaic for the Good Works Archive. Scribed by Tanken (translator session 97) of the translation project.

Source Text: The Book of John — Chapter 33

Classical Mandaic source text from Haberl & McGrath, The Mandaean Book of John (2020), Chapter 33. Extracted from the critical edition PDF via PyMuPDF. Couplet order corrected from extraction artifact (PyMuPDF reverses paired lines; the w- prefix on continuation lines confirms correct sequence). Presented for reference and verification.

Page 106 (1-indexed) — Chapter 33 opening, from Chapter 32 continuation

ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡀࡌࡀࡓ ࡖࡋࡀࡅ ࡁࡀࡋࡄࡅࡃࡀࡉ ࡀࡀࡍ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡌࡀࡓࡀࡊࡁࡀࡕࡀ ࡌࡉࡎࡕࡀࡄࡀࡐࡍ
ࡁࡒࡀࡋࡀࡉ ࡂࡀࡓࡂࡋࡉࡀ ࡀࡍࡉࡃࡉࡀ
ࡅࡏࡕࡉࡁ ࡁࡀࡑࡃࡉࡀ ࡀࡋࡌࡀ
ࡆࡉࡒࡀ ࡋࡂࡀࡈ ࡔࡉࡃࡒࡀ
ࡀࡓࡒࡀ ࡅࡏࡔࡅࡌࡉࡀ ࡌࡉࡕࡀࡍࡌࡁࡉࡀ
ࡔࡀࡌࡉࡔ ࡅࡎࡉࡓࡀ ࡁࡀࡉࡊࡀࡍ
ࡅࡋࡇ ࡖࡉࡀࡄࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡌࡔࡉࡄࡀ ࡋࡅࡐࡌࡇ ࡉࡐࡄࡕࡇ
ࡅࡁࡄࡀࡁࡔࡀࡁࡀ ࡖࡉࡀࡒࡉࡓ ࡔࡅࡌࡇ
ࡔࡀࡋࡉࡕࡀࡊ ࡉࡀࡄࡉࡀ ࡁࡄࡉࡉࡀ ‖ ࡓࡁࡉࡀ
5
ࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ ࡅࡋࡀࡌࡉࡎࡕࡀࡓࡊࡉࡀ
ࡔࡀࡋࡉࡕࡀࡊ ࡉࡀࡄࡉࡀ ࡁࡏࡅࡄࡓࡀ ࡖࡀࡆࡋࡉࡁࡇ
ࡃࡌࡅࡕࡇ ࡋࡌࡀࡄࡅ ࡃࡀࡌࡉࡀ
ࡀࡌࡀࡓࡋࡉࡀ ࡎࡉࡉࡊࡀࡍ ࡖࡀࡑࡅࡓࡏࡉࡋ
ࡀࡌࡀࡓࡋࡉࡀ ࡁࡌࡀࡄࡅ ࡌࡉࡕࡋࡀࡁࡔࡀ
ࡗ ࡀࡍࡒࡐࡀ ࡉࡍࡔࡉࡌࡕࡀ ࡌࡍ ࡀࡐࡂࡓࡀ
ࡁࡂࡀࡅࡇ ࡖࡀࡐࡂࡓࡀ ࡁࡀࡈࡋࡀ
ࡅࡏࡋ ࡌࡀࡄࡅ ࡃࡀࡌࡉࡀ
ࡖࡄࡀࡉࡌࡀ ࡁࡀࡐࡂࡓࡀ ࡅࡌࡉࡎࡕࡀࡓࡊࡀ
ࡏࡃࡉࡋࡌࡀ ࡋࡃࡌࡀ ࡃࡀࡌࡉࡀ ࡉࡍࡔࡉࡌࡕࡀ10
ࡖࡀࡍࡒࡐࡀ ࡁࡈࡅࡓࡉࡀ ࡅࡀࡅࡃࡀ ࡅࡌࡉࡎࡕࡀࡓࡊࡀ
ࡏࡃࡉࡋࡌࡀ ࡋࡆࡉࡒࡀ ࡃࡀࡌࡉࡀ ࡉࡍࡔࡉࡌࡕࡀ
ࡖࡀࡍࡋࡐࡀ ࡁࡉࡐࡓࡉࡀ ࡅࡀࡅࡃࡀ
ࡏࡃࡉࡋࡌࡀ ࡋࡈࡀࡋࡀ ࡃࡀࡌࡉࡀ ࡉࡍࡔࡉࡌࡕࡀ

Page 108 (1-indexed) — Verses 13-48

ࡒࡃࡀ ࡁࡒࡉࡃࡉࡄࡕࡇ ࡅࡀࡕࡉࡀࡍ ࡃࡉࡌࡉࡇ ࡅࡋࡀࡔࡀࡋࡌࡀࡍ
ࡗ ࡄࡀࡆࡀ ࡀࡌࡀࡓ ࡌࡔࡉࡄࡀ ࡉࡀࡄࡉࡀ
ࡅࡀࡌࡀࡓ
ࡖࡉࡍࡁࡉࡀ ࡌࡀࡍࡕࡀ ࡌࡍ ࡃࡅࡓࡃࡉࡀ
ࡄࡀࡎࡋࡇ ࡋࡌࡀࡋࡀࡊ ࡓࡀࡌࡀ ࡖࡄࡍࡅࡓࡀ15
ࡖࡄࡀࡉࡌࡀ ࡁࡀࡐࡂࡓࡀ ࡅࡌࡉࡎࡕࡀࡓࡊࡀ
ࡋࡀࡅ ࡋࡃࡌࡀ ࡃࡀࡌࡉࡀ ࡉࡍࡔࡉࡌࡕࡀ
ࡖࡀࡍࡋࡐࡀ ࡁࡉࡐࡓࡉࡀ ࡅࡀࡅࡃࡀ
ࡋࡀࡅ ࡋࡈࡀࡋࡀ ࡃࡀࡌࡉࡀ ࡉࡍࡔࡉࡌࡕࡀ
ࡖࡀࡍࡒࡐࡀ ࡁࡈࡅࡓࡉࡀ ࡅࡌࡉࡔࡕࡀࡓࡊࡀ
ࡋࡀࡅ ࡋࡆࡉࡒࡀ ࡃࡀࡌࡉࡀ ࡉࡍࡔࡉࡌࡕࡀ
ࡅࡌࡀࡉࡋࡀ ࡁࡀࡐࡂࡓࡀ ࡁࡀࡈࡋࡀ
ࡌࡉࡀࡐ ࡏࡉࡐࡀࡐ ‖ ࡉࡍࡔࡉࡌࡕࡀ
ࡁࡀࡋࡁࡅࡔࡀ ࡖࡆࡉࡅࡀ ࡎࡀࡋࡒࡀ
ࡗ ࡉࡍࡔࡉࡌࡕࡀ ࡖࡌࡔࡀࡋࡌࡀ20
ࡕࡋࡀࡕ ࡏࡔࡀࡕࡀ ࡄࡀࡅࡉࡀ
ࡎࡉࡉࡊࡀࡍ ࡖࡀࡑࡅࡓࡏࡉࡋ
ࡕࡋࡀࡕ ࡏࡔࡀࡕࡀ ࡔࡀࡁࡉࡒ ࡏࡋࡇ
ࡗ ࡌࡎࡀࡓࡄࡉࡁ ࡏࡋࡇ ࡋࡌࡉࡃࡉࡁࡓࡇ
ࡄࡅࡓࡉࡕࡍࡉࡀ ࡌࡉࡒࡓࡉࡀ ࡕࡀࡓࡀࡍࡅࡋࡀ
ࡄࡃࡀ ࡔࡀࡁࡉࡒ ࡏࡋࡇ ࡌࡍ ࡀࡐࡉࡀࡍ
ࡃࡓࡀࡁࡔࡉࡀ ࡔࡀࡁࡉࡒ ࡏࡋࡇ
ࡏࡔࡀࡕࡀ ࡕࡋࡉࡕࡀࡉࡕࡀ ࡌࡉࡀࡐࡒ
ࡌࡍ ࡋࡉࡂࡓࡉࡀ ࡅࡁࡅࡓࡉࡊࡀ ࡔࡀࡄࡋࡀ
ࡗ ࡓࡀࡂࡆࡀ ࡏࡔࡀࡕࡀ ࡉࡍࡔࡉࡌࡕࡀ25
ࡅࡀࡕࡉࡀ ࡋࡄࡀࡋࡀࡑ ࡒࡀࡓࡁࡀ
ࡔࡀࡄࡋࡀ ࡌࡍ ࡋࡉࡂࡓࡉࡀ ࡅࡁࡅࡓࡉࡊࡀ
ࡅࡀࡕࡉࡀ ࡁࡋࡉࡁࡀ ࡋࡀࡂࡈࡀ
ࡔࡀࡄࡋࡀ ࡌࡍ ࡄࡀࡋࡀࡑ
ࡀࡊࡁࡔࡀ ࡅࡋࡌࡀࡓࡇ ࡌࡉࡕࡂࡀࡌࡀࡋ
ࡄࡀࡉࡆࡀࡊ ࡁࡄࡀࡃࡉࡀ ࡀࡍࡋࡐࡀ
ࡀࡍࡎࡁࡀ ࡅࡌࡉࡀࡊࡓࡀࡊࡎ ࡋࡉࡔࡀࡇࡍ
ࡀࡉࡇࡍ ࡅࡀࡐࡓࡅࡑࡇࡐ ࡅࡎࡉࡐࡄࡀࡕࡇ ࡂࡀࡍࡀࡑ
ࡀࡌࡀࡓࡋࡇ
ࡀࡑࡅࡓࡏࡉࡋ ࡏࡋ ࡂࡁࡉࡇࡍ ࡏࡕࡉࡁࡋࡇ30
ࡋࡌࡀࡄࡅ ࡋࡀࡐࡂࡓࡀ ࡀࡍࡈࡀࡓࡀࡕࡋࡇ
ࡅࡐࡒࡉࡀ ‖ ࡉࡍࡔࡉࡌࡕࡀ
ࡀࡌࡓࡀࡋࡇ
ࡀࡑࡅࡓࡏࡉࡋ ࡀࡄࡅࡉࡀࡍ ࡋࡁࡅࡔࡀࡉ
ࡌࡍ ࡀࡐࡂࡓࡀࡉ ࡌࡀࡒࡐࡀࡕࡋࡉࡀ
ࡋࡁࡅࡔࡀࡉ ࡅࡀࡒࡐࡀࡍ ࡅࡀࡕࡉࡀࡍ
ࡀࡌࡀࡓࡋࡇ35
ࡖࡏࡄࡀࡅࡉࡉࡊ ࡋࡁࡅࡔࡉࡊ ࡏࡉࡀࡋࡁࡔࡉࡊ
ࡀࡉࡕࡀࡉ ࡏࡅࡁࡀࡃࡉࡊ ࡅࡀࡂࡓࡉࡊ
ࡀࡌࡓࡀࡋࡇ
ࡖࡌࡀࡈࡉࡀ ࡆࡉࡁࡀࡍࡉ
ࡋࡀࡏࡃࡉࡕ ࡀࡑࡅࡓࡏࡉࡋ
ࡖࡀࡁࡃࡀࡀࡍ ࡏࡅࡁࡀࡃࡉࡀ ࡔࡀࡉࡐࡓࡉࡀ
ࡅࡋࡉࡂࡀࡋ ࡌࡔࡀࡃࡓࡉࡕ ࡏࡋࡀࡉ
ࡅࡌࡀࡋࡁࡉࡔࡀࡕࡋࡉࡀ
ࡖࡌࡀࡕࡉࡀࡕࡋࡉࡀ ࡋࡁࡅࡔࡀࡉ40
ࡀࡌࡀࡓࡋࡇ
ࡅࡋࡉࡀࡊ ࡖࡀࡌࡈࡅࡉࡀ ࡋࡁࡉࡕ ࡒࡅࡁࡓࡉࡀ
ࡋࡉࡀࡊ ࡖࡌࡉࡕ ࡀࡒࡀࡌࡉࡊ
ࡀࡌࡓࡀࡋࡇ
ࡅࡁࡄࡀࡉࡋࡀ ࡖࡀࡌࡈࡅࡉࡀ ࡋࡁࡉࡕ ࡒࡅࡁࡓࡉࡀ
ࡁࡄࡀࡉࡋࡀ ࡖࡌࡉࡕ ࡀࡒࡀࡌࡉࡊ
ࡌࡊࡀ ࡖࡀࡐࡂࡓࡀ ࡒࡅࡃࡀࡌࡀࡉࡄࡅࡍ ࡔࡃࡉࡀ
ࡀࡍࡃ ࡖࡁࡀࡉࡊࡀࡍ ࡅࡀࡍࡃ ࡖࡀࡋࡉࡍ45
ࡀࡓࡁࡀ ࡀࡆࡋࡉࡍ ࡋࡁࡉࡕ ࡒࡅࡁࡓࡉࡀ
ࡗ ࡀࡍࡒࡐࡀ ࡉࡍࡔࡉࡌࡕࡀ ࡌࡍ ࡀࡐࡂࡓࡀ
ࡅࡀࡍࡃ ࡖࡒࡀࡄࡃࡉࡍ ࡀࡋࡌࡀ ࡖࡁࡀࡁࡉࡓࡀ ‖ ࡀࡕࡅࡍࡉࡀ
ࡀࡍࡃ ࡖࡁࡀࡉࡊࡀࡍ ࡅࡀࡍࡃ ࡖࡀࡋࡉࡍ
ࡏࡔࡍࡉࡀ ࡌࡍ ࡀࡍࡌࡁࡀࡉࡀࡕࡀ ࡄࡍࡀ
ࡀࡕࡅࡍࡉࡀ ࡅࡈࡀࡌࡅࡉࡀ ࡋࡀࡐࡂࡓࡀ ࡁࡀࡈࡋࡀ

Page 110 (1-indexed) — Verses 49-61

ࡅࡎࡋࡉࡒࡉࡅࡍ ࡂࡅࡁࡓࡉࡀ ࡌࡉࡕࡋࡉࡀ
ࡈࡀࡌࡅࡉࡀ ࡋࡁࡉࡓࡀ
ࡔࡉࡁࡒࡅࡉࡀ ࡋࡀࡐࡂࡓࡀ ࡅࡋࡒࡀࡁࡓࡀ
ࡌࡉࡕࡋࡉࡀ ࡔࡀࡌࡀࡓ50
ࡅࡏࡉࡍࡔࡉࡅࡉࡀ ࡋࡀࡐࡂࡓࡀ ࡁࡀࡈࡋࡀ
ࡅࡀࡕࡅࡍ ࡀࡊࡎࡀ ࡋࡂࡀࡈ ࡅࡀࡀࡊࡋ ࡋࡄࡀࡌࡀ
ࡀࡈࡍࡀࡓࡋࡉࡀ ࡄࡀࡀࡊ ࡉࡅࡌࡉࡀ ࡕࡓࡉࡍ
ࡄࡀࡔࡕࡀ ࡏࡅ ࡁࡀࡉࡉࡕ ࡀࡑࡅࡓࡏࡉࡋ
ࡅࡏࡀࡐࡋࡉࡂ ࡏࡋࡐࡅࡂࡕࡀ ࡁࡉࡉࡍࡀ ࡁࡀࡍࡉ
ࡏࡆࡃࡀࡁࡀࡍ ࡅࡊࡋ ࡖࡏࡕࡋࡉࡀ
ࡏࡈࡑࡋࡀ ࡖࡎࡀࡋࡉࡒ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡏࡃࡓࡀ ࡋࡁࡅࡔࡀࡉ ࡀࡁࡉࡄࡃࡀࡉ
ࡀࡌࡀࡓࡋࡇ55
ࡖࡍࡀࡐࡒ ࡌࡍ ࡓࡊࡀࡎ ࡏࡌࡇ
ࡌࡏ ࡏࡀࡊ ࡉࡀࡋࡃࡀ
ࡖࡀࡀࡍ ࡏࡔࡉࡁࡒࡀࡊ ࡁࡃࡅࡓ ࡁࡉࡔࡉࡀ
ࡅࡏࡕࡀࡊࡌࡀࡓ ࡁࡏࡌࡇ ࡀࡉࡋࡅࡉࡀ
ࡀࡀࡍ ࡏࡉࡀࡒࡐࡉࡊ ࡌࡍ ࡄࡀࡀࡊ
ࡖࡀࡐࡋࡂࡉࡕ ࡋࡐࡅࡂࡕࡀ ࡁࡉࡉࡍࡀ ࡁࡉࡍࡊ
ࡅࡋࡁࡅࡔࡀ ࡖࡄࡔࡅࡀࡊ ࡋࡁࡅࡔ
ࡅࡋࡀࡓࡄࡀࡌࡕࡉࡀ ࡏࡋ ࡏࡅࡄࡓࡉࡊ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡖ‖ࡋࡀࡏࡆࡃࡀࡄࡀࡓࡕ ࡁࡂࡅ ࡕࡉࡁࡉࡋ60
ࡀࡋࡌࡀ ࡖࡁࡀࡈࡋࡀ ࡏࡔࡅࡌࡉࡀ ࡅࡀࡓࡒࡀ
ࡕࡉࡕࡀࡍࡈࡀࡓ ࡁࡉࡕ ࡁࡉࡔࡉࡀ
ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ

Source Colophon

Classical Mandaic source text from Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). Accessed via Internet Archive under CC BY-NC-ND 4.0 license. Text extracted using PyMuPDF from the critical edition PDF; couplet order corrected based on the w- continuation prefix pattern documented across all chapters of this translation project.

Pages 105-110 (0-indexed) of the PDF. Chapter 33 verses 1-61.

Chapter 34 — Meryey, Daughter of Babylon's Kings

Chapter thirty-four of the Mandaean Book of John. The register shifts completely from the eschatological philosophy of the previous chapters into intimate first-person narrative. Meryey speaks — a woman of royal Judean parentage, born among priests, raised in the Temple. She tells us who she is, what she was ordered to do, and how she disobeyed. Her parents leave her with instructions to shut the doors, to stay inside, to keep away from the royal markets. She opens every door. She goes out. The sun falls on her. She meant to go to the synagogue but her feet carried her to the tent-house — the Mandaean gathering place — where she found her brothers and sisters teaching. She fell asleep among them.

What follows is a drama of discovery and defiance. Her father finds her, insults her with three sexual slurs — she-goat in rut, bitch in heat, rag of sackcloth — and she turns each one into a weapon. If I am a goat, I shall tear your bars. If I am a bitch, I shall strike your pegs. If I am sackcloth — then cut me from your robe. The father accuses her of abandoning Judaism, her fine garments, her gold, her phylacteries, for a man in a turban. Meryey's reply is the chapter's declaration: far be it that I hate my lord, Manda d'Heyyi, who is my strength in the world. The chapter closes with a curse on the Judean establishment and a woman standing alone in her choice.

This is one of the most distinctive passages in Mandaean scripture — a conversion narrative told entirely in a woman's voice, from the inside, with the domestic details that make it irreducibly real: the doors she was told to shut, the bolts she was told to fasten, the sleep that overtook her in the sound of her siblings' teaching.

In the name of the Great Life,
may the sublime light be magnified!

Meryey am I, daughter of the kings of Babylon,
daughter of Jerusalem's mighty rulers.
Judeans bore me,
and priests raised me.
They carried me in their garments
and brought me up into the restless house, the Temple.
Adunay placed in my hands
and in my two arms a burden.
5 I sweep and wash
the house in which there is no truth,
no shelter for the poor,
and no rest for the afflicted.
My father went out to the synagogue,
and my mother went out to the Temple.
As my father went out, he told me,
and as my mother went out, she ordered me:
"Meryey, shut your inner doors
and fasten the bolts upon them.
See that you do not go out to the royal markets,
and the sunlight of my lord does not fall upon you."
10 I, Meryey, heeded not what my mother told me,
nor heard what my father ordered my ear.
I opened the inner doors
and left the outer ones ajar.
I went out to the royal markets,
and the sunlight of my lord fell upon me.
I wished to go to the synagogue,
but my path led me to the tent-house.
I went and found my brothers and sisters
standing and teaching.
15 My brothers taught their lessons,
and my sisters sang their refrains.
In the sound of their teaching
and the sound of their singing,
I lay down and slept where I was.

My brothers departed and did not wake me,
and my sisters departed and did not rouse me.
You, my sister in Truth,
woke me from my sleep,
20 saying:
"Rise! Rise, Meryey!
Before the day breaks
and before the cock crows!
Before the sun shines
and its splendor rises over the worlds!
Before the priests and the priests' sons go out
and sit in the shadow of Jerusalem's ruin!
25 Before your father in the flesh comes
and heaps upon you a disgrace that is not yours!"
I, Meryey, concealed my prayers
and hid my songs.
The day broke early,
the cock crowed early,
the sun shone early,
and its splendor fell upon the worlds.
The priests and the priests' sons went out
and sat in the shadow of Jerusalem's ruin.
30 Then my father in the flesh came
and heaped upon me a disgrace that was not mine,
and he says:
"Where did you come from, she-goat in rut,
on whom the bars and bolts are not fastened?
Where did you come from, bitch in heat,
whose pegs and leashes hold not?
Where did you come from, rag of sackcloth
that is patched upon my robe?"
35 "If I am a she-goat in rut,
I shall tear down your bars and bolts!
If I am a bitch in heat,
I shall strike down the pegs and leashes!
If I am a rag of sackcloth
that is patched upon your robe —
then cut me from your robe!"
He says:
40 "Come, see Meryey,
who has forsaken the faith of the Judeans
and gone to love her lord!
Come, see Meryey,
who has left her dyes and colors
and gone to love her lord!
She has forsaken gold and silver
and gone to love her lord!
45 She has forsaken phylacteries
and gone to love a man in a turban!"
Meryey said to him:
"Far be it that I love what I hate!
Far be it that I hate what I love!
Far be it that I hate my lord,
Manda d'Heyyi, who is my strength in the world!
In the world he is my strength,
and a helper in the place of light.
50 Let there be dust in the mouths of the Judeans,
and ashes in the mouths of all the priests!
Let there be dung beneath the horses' hooves
for the lord of the mighty rulers of Jerusalem!"

Life is victorious,
and the man who went here is triumphant!

Colophon

Translated from Classical Mandaic by the Good Works Library (Expeditionary Translator "Tanken," translator session 98). The Mandaic source text is from the critical edition of Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0).

"the kings of Babylon" for "Babylon's kings" — preserving the Mandaic genitive with d- (of).
"Judeans" for "Jews" throughout — Mandaic iahutaiia refers to the Judean people as an ethnic/geographic group. Consistent with the expeditionary line's rendering across all chapters.
"bore" for "gave birth to" — more concise, preserving the terse rhythm of Meryey's self-narration.
"raised" for "nurtured" — Mandaic rba means to grow, to raise. Simpler and more intimate for the domestic register.
"garments" for "hems" — Mandaic shufliun (their garments/robes). More general and natural in English.
"restless house" for "disturbed house" — the Temple is characterized as lacking truth or firmness. "Restless" carries the Mandaean theological criticism: the Temple is a place where truth does not settle.
"truth" for "stability" — Mandaic shrara primarily means truth or faithfulness. The Temple is a house without truth.
"shelter" for "support" — more concrete and vivid for the poor who lack refuge.
"rest" for "refreshment" / "the afflicted" for "tortured souls" — less clinical, more scriptural in register.
"the sunlight of my lord" for "my lord's sun[light]" — preserving the Mandaic genitive construction.
"ajar" for "open" — the outer doors are left casually, carelessly open. Implies negligence.
"path led me" for "way took me" — more natural English. The path has agency; it leads her.
"sang" for "sung" — corrected English grammar.
"In the sound" for "With the sound" — more immersive: she is within the sound, enclosed by it.
"lay down" for "settled down" — more concrete physical action.
"departed" for "went" — more weight: the brothers and sisters left her.
"sister in Truth" for "Truth sister" — Mandaic ahati d-kushta = sister of Truth. Makes the Mandaean religious bond explicit.
"Rise!" for "Get up!" — more urgent, more archaic, matching the register.
"breaks" for "dawns" — more vivid and immediate.
"cock" for "rooster" — consistent with all previous chapters (tarnula).
"father in the flesh" for "physical father" — more natural and theologically loaded. Distinguishes the fleshly father from the spiritual Father.
"prayers" for "petitions" / "songs" for "refrains" — more natural in the devotional context.
"she-goat in rut" for "horny goat" — Mandaic arba mzaanita = she-goat + in heat. More precise and less colloquial.
"fastened" for "drawn" — bolts are fastened, not drawn.
"hold not" for "are not secure" — more archaic, more rhythmic.
"rag of sackcloth" for "piece of sackcloth" — more contemptuous. The father calls his daughter a rag.
"I shall" for "I'll" throughout Meryey's defiance — formal declaration, not casual threat.
"the faith of the Judeans" for "Judaism" — Mandaic iahuduta. More historically precise.
"dyes and colors" for "colorful fabrics and colors" — Mandaic yatsba u-yatsbuta. More concise, less redundant.
"Far be it" for "God forbid" — Mandaic haslai = far be it. Does not import the concept of "God."
"strength" for "support" — Mandaic simaka. More potent and personal for Meryey's declaration.
"the place of light" for "light's place" — more natural English, consistent with other chapters.
"hooves" for "feet" — horses have hooves.
"lord of the mighty rulers" for "master of the mighty rulers" — Mandaic rab. Preserves the echo with Meryey's "my lord" — the same word contested between Judean and Mandaean.

This is a Good Works Translation (AI-assisted). Independent Good Works Translation from Classical Mandaic for the Good Works Archive. Scribed by Tanken (translator session 98) of the translation project.

Source Text: The Book of John — Chapter 34

Classical Mandaic source text from Haberl & McGrath, The Mandaean Book of John (2020), Chapter 34. Extracted from the critical edition PDF via PyMuPDF. Couplet order corrected from extraction artifact (PyMuPDF reverses paired lines; the w- prefix on continuation lines confirms correct sequence). Presented for reference and verification.

Page 100 (1-indexed) — Chapter 34 verses 1-18

See raw dump for extraction

Page 102 (1-indexed) — Chapter 34 verses 19-53

102 | Text
ࡅࡀࡄࡅࡀࡕࡀࡉ ࡀࡆࡀࡋࡉࡅࡍ ࡅࡋࡀࡓࡀࡃࡍࡉࡃࡅࡍ
ࡀࡄࡀࡉ ࡀࡆࡀࡋ ࡅࡋࡀࡕࡓࡅࡍ
ࡌࡍ ࡔࡉࡕࡍࡀࡉ ࡕࡉࡓࡀࡃࡍࡉࡃࡀࡍ ‖
ࡀࡀࡍࡕ ࡀࡄࡀࡕ ࡖࡅࡊࡔࡈࡀ20
ࡅࡀࡌࡓࡀ
[129]
ࡒࡅࡌࡋࡉࡊ ࡒࡅࡌࡋࡉࡊ ࡌࡉࡓࡉࡀࡉ
ࡅࡌࡄࡀࡓࡉࡐ ࡒࡀࡓࡉࡀ ࡕࡀࡓࡀࡍࡅࡋࡀ
ࡌࡀࡒࡀࡌࡉࡀ ࡖࡀࡍࡄࡂࡀ ࡉࡍࡄࡂࡀ
ࡅࡆࡉࡅࡇ ࡃࡀࡄࡀࡍ ࡏࡋ ࡀࡋࡌࡉࡀ
ࡌࡍ ࡒࡅࡃࡀࡌ ࡖࡆࡀࡓࡅࡒ ࡔࡀࡌࡉࡔ
ࡅࡁࡈࡅࡋࡇ ࡖࡄࡅࡓࡁࡀ ࡖࡏࡅࡓࡀࡔࡋࡀࡌ ࡉࡀࡕࡁࡉࡀ
ࡌࡍ ࡒࡅࡃࡀࡌ ࡖࡀࡍࡒࡐࡉࡀ ࡀࡊࡄࡉࡍࡀ ࡅࡁࡉࡍࡀ ࡀࡊࡄࡉࡍࡀ25
ࡅࡔࡀࡃࡉࡁࡉࡊ ࡒࡀࡓࡒࡀࡋࡕࡀ ࡖࡋࡉࡕࡁࡉࡊ
ࡌࡍ ࡒࡅࡃࡀࡌ ࡖࡀࡕࡉࡀ ࡀࡁࡅࡊ ࡖࡀࡐࡂࡓࡉࡀ
ࡅࡈࡀࡌࡓࡀࡅࡍࡍ ࡋࡏࡉࡍࡀࡉࡍࡀ
ࡀࡀࡍ ࡌࡉࡓࡉࡀࡉ ࡈࡀࡌࡓࡀࡉࡍࡍ ࡋࡁࡀࡅࡀࡕࡀࡉ
ࡄࡀࡓࡉࡐ ࡒࡓࡀࡋࡇ ࡕࡀࡓࡀࡍࡅࡋࡀ
ࡁࡔࡀࡓࡔࡀ ࡄࡀࡓࡉࡐ ࡄࡍࡀࡂࡋࡇ ࡉࡍࡄࡂࡀ
ࡅࡆࡉࡅࡇ ࡃࡀࡍ ࡏࡋ ࡀࡋࡌࡉࡀ
ࡄࡀࡓࡉࡐ ࡆࡓࡅࡒࡋࡇ ࡔࡀࡌࡉࡔ
ࡅࡁࡈࡅࡋࡇ ࡖࡄࡅࡓࡁࡀ ࡖࡏࡅࡓࡀࡔࡋࡀࡌ ࡉࡀࡕࡁࡉࡀ
ࡍࡀࡐࡒࡉࡅࡍ ࡀࡊࡄࡉࡍࡀ ࡅࡁࡉࡍࡀ ࡀࡊࡄࡉࡍࡀ30
ࡅࡔࡃࡀࡁࡉࡀ ࡒࡀࡓࡒࡀࡋࡕࡀ ࡖࡋࡉࡕࡁࡉࡀ
ࡀࡕࡀࡋࡉࡀ ࡀࡁ ࡖࡀࡐࡂࡓࡉࡀ
ࡅࡀࡌࡀࡓ
ࡖࡋࡀࡌࡉࡒࡓࡉࡁࡇ ࡄࡀࡋࡔࡉࡀ ࡅࡀࡁࡓࡉࡀ
ࡌࡀࡍ ࡀࡕࡉࡕ ࡀࡓࡁࡀ ࡌࡆࡀࡀࡍࡉࡕࡀ ‖
[130]
ࡖࡋࡀࡌࡀࡒࡓࡉࡁࡇ ࡅࡎࡉࡉࡊࡀ ࡅࡎࡅࡂࡀࡓࡉࡀ
ࡌࡀࡍ ࡀࡕࡉࡕ ࡏࡋࡀࡉ ࡂࡅࡓࡉࡕࡀ ࡌࡔࡀࡄࡀࡕࡍࡀ
ࡖࡏࡒࡉࡀࡋࡉࡀ ࡏࡋ ࡕࡅࡕࡁࡀࡉ
ࡌࡀࡍ ࡀࡕࡉࡕ ࡀࡋࡀࡉ ࡀࡋࡀࡉ ࡏࡅࡌࡀࡑ ࡖࡎࡀࡒࡀ35
ࡀࡒࡀࡓ ࡏࡒࡅࡓ ࡄࡀࡋࡔࡀࡊ ࡅࡀࡁࡀࡓࡀࡊ
ࡏࡅ ࡀࡓࡁࡀ ࡀࡀࡍ ࡌࡆࡀࡀࡍࡉࡕࡀ
ࡎࡉࡉࡊࡀ ࡅࡎࡅࡂࡀࡓࡉࡀ ࡎࡐࡅࡒ
ࡏࡅ ࡂࡅࡓࡉࡕࡀ ࡀࡀࡍ ࡌࡔࡀࡄࡀࡕࡍࡀ
ࡖࡏࡒࡉࡀࡋࡀࡊ ࡋࡕࡅࡕࡁࡀࡊ
ࡏࡅ ࡏࡌࡀࡑ ࡖࡎࡀࡒࡀ ࡀࡀࡍ
ࡂࡅࡋࡀࡍ ࡅࡅࡐࡎࡒࡀࡍ ࡌࡍ ࡕࡅࡕࡁࡀࡊ
ࡀࡌࡀࡓ40
ࡀࡕࡅ ࡄࡅࡆࡉࡅ ࡋࡌࡉࡓࡉࡀࡉ
ࡅࡀࡆࡋࡀࡕ ࡌࡀࡓࡇ ࡓࡉࡄࡌࡀࡕ
ࡖࡔࡀࡌࡓࡀࡕ ࡉࡀࡄࡅࡃࡅࡕࡀ
ࡀࡕࡅ ࡄࡅࡆࡉࡅ ࡋࡌࡉࡓࡉࡀࡉ
ࡅࡀࡆࡋࡀࡕ ࡌࡀࡓࡇ ࡓࡉࡄࡌࡀࡕ
ࡖࡔࡉࡁࡒࡀࡕ ࡉࡑࡁࡀ ࡅࡉࡑࡁࡅࡕࡀ
ࡅࡀࡆࡋࡀࡕ ࡌࡀࡓࡇ ࡓࡉࡄࡌࡀࡕ
ࡔࡀࡌࡓࡀࡕ ࡃࡀࡄࡁࡀ ‖ ࡅࡀࡊࡎࡀࡐ
[131]
45
ࡅࡀࡆࡋࡀࡕ ࡓࡉࡄࡌࡀࡕ ࡂࡀࡁࡓࡀ ࡖࡁࡅࡓࡆࡉࡒࡍࡀ
ࡔࡀࡌࡓࡀࡕ ࡋࡈࡅࡈࡉࡕࡐࡀ
ࡀࡌࡓࡀࡋࡇ ࡌࡉࡓࡉࡀࡉ
ࡄࡀࡎࡋࡀࡉ ࡖࡏࡎࡉࡉࡍࡉࡇ ࡏࡓࡉࡄࡌࡇ ࡋࡁࡀࡓ
ࡄࡀࡎࡋࡀࡉ ࡖࡎࡉࡍࡕ ࡅࡏࡓࡄࡅࡌ
ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡖࡎࡉࡌࡀࡀࡊ ࡄࡀࡅࡉࡋࡉࡀ ࡁࡀࡋࡌࡀ
ࡄࡀࡎࡋࡀࡉ ࡖࡏࡎࡉࡉࡍࡉࡇ ࡋࡌࡀࡓࡀࡉ
ࡅࡀࡄࡉࡃ ࡏࡃࡀ ࡁࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡎࡉࡌࡀࡀࡊ ࡁࡀࡋࡌࡀ ࡄࡀࡅࡉࡋࡉࡀ50
ࡅࡂࡉࡈࡌࡀ ࡋࡅࡐࡌࡀࡉࡄࡅࡍ ࡖࡅࡊࡋࡄࡅࡍ ࡀࡊࡄࡉࡍࡀ
ࡀࡒࡀࡓࡐࡀ ࡋࡅࡐࡌ ࡉࡀࡄࡅࡈࡀࡉࡉࡀ
ࡋࡓࡀࡁ ࡔࡀࡋࡉࡈࡉࡀ ࡓࡅࡓࡁࡉࡀ ࡖࡏࡅࡓࡀࡔࡋࡀࡌ
ࡎࡀࡓࡒࡉࡀࡍ ࡖࡀࡕࡅࡕࡉࡀ ࡓࡊࡀࡉࡉࡀ ࡖࡓࡀࡔࡊࡉࡀ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Classical Mandaic source text from Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). Accessed via Internet Archive under CC BY-NC-ND 4.0 license. Text extracted using PyMuPDF from the critical edition PDF; couplet order corrected based on the w- continuation prefix pattern documented across all chapters of this translation project.

Pages 109-112 (0-indexed) of the PDF. Chapter 34 verses 1-53.

Chapter 35 — Meryey the Vine

Chapter thirty-five of the Mandaean Book of John. Where Chapter 34 was intimate autobiography — a woman telling her own story in domestic detail — Chapter 35 is cosmic allegory. Meryey speaks again, but she is no longer a daughter in a house with doors to open. She is a vine standing at the mouth of the Euphrates, whose leaves are sweets and whose fruit is pearls. Birds nest in her branches — the souls she shelters — and when winds and storms come, some hold fast and some are torn away.

The chapter unfolds through three dramatic confrontations. First, a white eagle arrives — an emissary from the world of Light — and describes the fate of the scattered birds, then announces its mission to heal and water. Second, the Jews pursue Meryey and find her enthroned at the Euphrates with a scroll in her lap, a staff of water in her hand, preaching in a sublime voice while fish and birds assemble. Her mother makes an extraordinary speech: remember the Torah in your bosom, the keys in your hands, the priests who kissed them, the brides who weep for you. Third, Meryey laughs, refuses, and denounces the Judean establishment. A pure eagle destroys the Temple and sets fire to Jerusalem.

The register shift from Chapter 34 to 35 is characteristic of Mandaean scripture: the domestic becomes the mythic mid-sentence. The same woman who fell asleep in a tent-house now stands as a cosmic figure, and the same father who called her a rag of sackcloth is replaced by a mother who weeps and by a world-filling eagle who puts her on a throne. The narrative is not sequential but visionary — Meryey as she was and Meryey as she is in the kingdom of Light.

In the name of the Great Life,
may the sublime light be magnified!

Meryey am I, a vine,
a tree that stands at the mouth of the Euphrates.
The leaves of the tree are sweets,
and pearls are the tree's fruit.
The fruit of the vine is splendour,
and its leaves are precious light.
Its fragrance spreads among the trees
and goes out into all the worlds.
Birds breathe its scent in the air.
A flock has alighted in the tree.
5 Upon the tree a flock has alighted,
and they seek to build their nests there.
They shelter in it and are never still.
They eat what falls from its branches,
and from within it they drink sap.
They eat what is not reprehensible,
and drink what is not fermented.
While the birds sit in the vine,
winds and storms break loose.
10 They shake the good birds,
they batter the tree,
they bring down the leaves of the vine on all sides
and drive the birds from their place.
There are many birds who do not fly off
but cling tightly with their claws and wings
and hold fast until the winds and storms pass.
There are those who do not hold firm,
and some of their families go off.
15 Woe to those who do not hold fast
but are dashed from the tree and fly away!
How fair is Life's tree,
and how fair the birds within it!
The winds and storms pass over them,
and stillness comes over the world.
As the birds sit and twitter
and seek to build their nests upon it,
so that the birds may settle upon the vine,
an eagle circles and flies around.
20 A white one comes to look and sees the birds.
It circles and beats its wings
and comes to sit upon the tree.
The birds speak with it and say to it,
"By your life, eagle —
in this tree there are birds,
so many as to be without number,
but winds broke loose upon them
and angry storms came to the tree.
25 They shook them from the tree
until their wings were torn off.
There were some who held fast —
the winds and storms did not uproot them.
There were some who flew off swiftly.
We say to you, eagle —
we ask you about the birds,
since you are one that ranges abroad
and have seen everything upon the Earth.
30 Those birds, our brothers —
what have the winds and storms done to them?
What will you carry to them?"
He says to them,
"Do not seek to see, my brothers,
what becomes of those birds.
Clay bullets tore them from me
and broke the wings they had,
35 and they were torn off and shattered
and went to rest upon the banks.
A vulture and a hawk circled around them,
tore pieces from their flesh,
and ate from the fattened ones.
Woe to those whose lot was the water —
they belong now to the passage.
Blessed are you, birds,
who held on to this vine!
40 You have become a companion to Meryey,
the vine that stands at the mouth of the Euphrates.
Look, and you shall discover, birds,
that I have come into your midst.
I came to my brothers
to be their strength upon the Earth.
I came to heal Meryey
and bring water to the good plants
and precious vines
that stand at the mouth of the Euphrates.
45 I draw water in a white pitcher
and water my plants.
I carry and hold them in the arms
of splendour, which are my own.
I carry, hold, and drink.
Blessed is the one who drinks from my water.
He drinks and finds healing and endurance
and grows twofold.
The vines that drink my water
have produced good fruit.
50 Their foliage thrives and flourishes.
The vines that do not drink the water
produce bitter fruit and brambles.
Woe to those who do not walk their way,
and woe to those who do not pass a milestone!
They hated Life's Treasure,
Meryey, the precious Truth.
My brothers! Hold strong
and be a companion to Meryey,
55 whom I seek within the world,
calling forth with Life's voice,
and rousing and awakening the sleeping!"
The eagle flew from the tree.
It circles and teaches its friends
and says to them,
60 "My brothers, hear my voice!
Hold fast and endure the persecution!
Be a companion to Meryey!
For Meryey, be a companion!
Woe to the Judeans,
who brought persecution upon Meryey!
Woe to Eleazar of the Great House,
the pillar that holds up the Temple!
Woe to the pillar Zatan,
who spreads lies concerning Meryey!"
65 All the Judeans gathered together,
the teachers, the great, and the small.
They came and spoke about Meryey:
"She ran from the priests,
loved a man,
and they took one another by the hand.
By the hand they took one another
and went and sat at the mouth of the Euphrates.
70 We seek to kill them
and despise Meryey in Jerusalem.
We shall raise a gallows for the man
who ruined Meryey and led her away.
There shall be no day upon the Earth
in which strangers enter Jerusalem.
They will break open their dovecotes
and capture Jerusalem's doves."
All the Judeans gathered around
and went after Meryey.
They went and found Meryey —
75 a throne was set for her at the mouth of the Euphrates.
A white banner was spread above her,
and a scroll was spread across her lap.
She reads in the truthful books
and she stirs all worlds.
A staff of water is held in her hand,
a girdle is fastened about her waist.
Meryey prays in humility,
and she preaches in a sublime voice.
The fish assemble from the sea,
80 and the birds from the mouth of the Euphrates.
They come at Meryey's voice
and have no desire for sleep.
They breathe the fragrance that is before her
and forget this world.
When they saw this,
the Judeans rose before her.
Shamed, they clenched their fists,
struck the front of their breasts, and wept.
85 Meryey's mother spoke,
and tears fell upon her breast,
and she says to her,
"Look at me, my daughter Meryey!
Look at me — I am your mother!
You are my daughter,
and the daughter of all the head priests.
Your head is the great head
of the Temple.
90 Do you not recall, Meryey,
that the Torah was in your bosom?
You opened it and read it
and knew what was written within it.
The outer keys were in your hands,
while you kept the inner ones in a chest.
All the priests and sons of priests
came and kissed your hands.
95 If you wished, he would open the door,
and if you did not wish, he would return to his place.
A thousand would rise up
and two thousand would sit down.
They would submit to you like a castrated slave
and heed your words in Jerusalem.
Why have you forsaken your brothers,
and why is your heart estranged from the priests?
See, the brides weep in Judaea,
and the women and men in Jerusalem.
They are stripping off their precious gold
and taking up mourning and wailing about you.
100 They say,
'We shall not destroy our possessions
until Meryey comes.
We shall weigh gold with weights
and place precious silks in baskets.
We will stand upon the rooftops,
waiting to see you in Jerusalem.
We will make vows to you
if you come with me and we go.'
My daughter! Rise and come back
105 to the city of Jerusalem.
Come, light the lamps
that have stood unused since the day you left.
Do not desire this man
who captivated you and carried you off.
The man who is not from your city —
leave him behind in the world,
110 lest he say, 'I went
and took Meryey from her place.'
Come, teach the children,
open it up and place it in your bosom.
From the moment and the day you hung it up,
dust has been its cover.
Shake it off, put it in your bosom,
and let us hear your voice as it was."
When Meryey heard this from her mother,
she laughed and rejoiced in her mind,
115 and she says to her,
"Are the Judeans not
shameful, worthless vessels?
Are the Judeans not
those who stand and bow to a vault?
They shall be buried in darkness."
She says to them,
"Away! Away, repulsive fools —
you are not of the world.
120 I am not a woman who chases after lust,
and it is not that I love a man.
I did not leave to return to you
and see you, wicked skullcaps.
Away! Away from before me,
who gave false witness against me!
You brought charges of adultery and theft against me
125 and made as though I were your equal.
Blessed is the man who freed me
from my chains and planted my feet here!
I did not commit adultery with him,
and I did not commit theft in the world.
The testimony you testified against me
has become prayer and praise."
While the priests rose and spoke
to Meryey at the mouth of the Euphrates,
there came a pure eagle
whose wings fill all the world.
He flew over the Judeans
and beating his wings he bound them
130 and lowered them to the bottom of the water,
deeper than its stinking scum.
He sank them deeper than the devouring waters,
within the still depths,
and sank their ships
to the bottom of the devouring water.
He destroyed the Temple
and set fire to Jerusalem.
He rained destruction upon them
and slew my disciples in Jerusalem.
135 He came down to her,
he beat his wings,
sat beside her and spoke with her,
and taught her, and loved truth from her.
He reached out and embraced her strongly,
straightened her out, and set her upon the throne.
He says to her,
"Meryey, consider me good,
and remember me before Life.
140 I am your good helper,
the man who heard your word.
I ask of you the lofty truth,
the truth that the Jordans enlighten."
She said to him,
"Good excellency, Life's excellency,
shed your splendour upon me!
145 Your light has shone forth and your glory
is known in light's place.
All who hear your voice
are enclosed in the pure place.
They are enclosed in Life's Treasure,
and your banner shines twofold.
For all who do not hear your voice,
sleep and wakefulness are blotted out.
They shall become servants to the Judeans
and to all the priests, sons of maidservants.
You and I shall become great
150 and rise victorious to light's place."
And Life is praised and Life wins!

Colophon

Good Works Translation from Classical Mandaic (Eastern Aramaic). Translated by the Good Works Library from the critical edition of Charles G. Haberl and James F. McGrath, The Mandaean Book of John (Berlin: De Gruyter, 2020), accessed via Internet Archive under CC BY-NC-ND 4.0 license.

The English translation was independently derived from the Classical Mandaic source text. Haberl & McGrath's English translation was consulted as a reference to verify readings in ambiguous passages but the English above is the translator's own rendering. Significant departures from the reference are documented in the expeditionary translator's Last Breath file.

Chapter 35 is the second chapter of the Meryey cycle within the Book of John, and one of the longest single chapters in the entire work. Where Chapter 34 told Meryey's story in domestic terms — doors, bolts, tent-houses — Chapter 35 recasts her as a cosmic figure: a vine at the Euphrates, tended by eagles, pursued by the Judean establishment, enthroned by divine power. The chapter is the Mandaean community's self-portrait as a persecuted diaspora finding its prophetess and, through her, its home in the kingdom of Light. Independent Good Works Translation from Classical Mandaic, published online by the Good Works Library, 2026.

Compiled and formatted for the Good Works Library, 2026.

Source Text: The Book of John — Chapter 35

Classical Mandaic source text from Haberl & McGrath, The Mandaean Book of John (2020), Chapter 35. Extracted from the critical edition PDF via PyMuPDF. Couplet order corrected from extraction artifact (PyMuPDF reverses paired lines; the w- prefix on continuation lines confirms correct sequence). Presented for reference and verification.

Page 114 (1-indexed) — Chapter 35 opening (from end of Chapter 34 page)

104 | Text
ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡖࡒࡀࡉࡉࡌ ࡋࡅࡐࡌ ࡓࡐࡀࡔ
ࡌࡉࡓࡉࡀࡉ ࡀࡀࡍ ࡂࡅࡐࡀࡍ ࡏࡋࡀࡀࡍ
ࡅࡈࡅࡇࡍ ࡖࡏࡋࡀࡀࡍ ‖ ࡌࡀࡓࡂࡉࡍࡀ
ࡔࡀࡄࡇࡐ ࡖࡏࡋࡀࡀࡍ ࡄࡀࡋࡉࡀ
[132]
ࡅࡀࡋࡅࡀࡕࡇ ࡄࡍࡅࡓࡀ ࡉࡀࡒࡓࡀ
ࡀࡅࡇࡐ ࡖࡂࡅࡐࡀࡍ ࡆࡉࡅࡀ
ࡅࡀࡆࡉࡋ ࡁࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡉࡀ
ࡓࡉࡄࡇ ࡃࡓࡀ ࡁࡏࡋࡀࡉࡍࡀ
ࡎࡉࡓࡀ ࡁࡏࡋࡀࡀࡍ ࡏࡕࡉࡁ
ࡀࡓࡄࡅࡉࡀ ࡉࡑࡓࡐࡉࡀ ࡖࡀࡉࡀࡓ5
ࡅࡁࡀࡉࡉࡍ ࡖࡉࡍࡒࡉࡅࡍࡍ ࡒࡉࡀࡍࡉࡄࡅࡍ
ࡎࡉࡓࡀ ࡏࡕࡉࡁ ࡁࡏࡋࡀࡀࡍ
ࡄࡀࡉࡎࡉࡀ ࡁࡂࡀࡅࡇ ࡅࡋࡀࡀࡊࡉࡉࡍࡀ
ࡅࡌࡍ ࡂࡀࡅࡇ ࡔࡀࡕࡉࡍ ࡄࡀࡌࡓࡀ
ࡌࡍ ࡀࡅࡇࡐ ࡀࡋࡊࡉࡍ ࡆࡉࡓࡒࡀ
ࡅࡔࡀࡕࡉࡍ ࡖࡋࡀࡄࡅࡀ ࡄࡀࡌࡓࡀ
ࡀࡋࡊࡉࡀ ࡖࡋࡀࡄࡅࡀ ࡎࡀࡉࡈࡀ
ࡆࡉࡒࡉࡀ ࡅࡕࡀࡁࡀࡁࡉࡀ ࡀࡒࡀࡓ
ࡖࡉࡀࡕࡁࡉࡀ ࡉࡑࡓࡐࡉࡀ ࡁࡂࡅࡐࡀࡍ10
ࡄࡁࡀࡈࡉࡅࡍ ࡁࡏࡋࡀࡀࡍ ࡄࡉࡁࡈࡀ
ࡓࡀࡃࡍࡉࡃࡉࡅࡍࡍ ࡋࡉࡑࡓࡐࡉࡀ ࡈࡀࡁࡉࡀ
ࡅࡀࡓࡐࡅࡅࡍࡍ ࡋࡉࡑࡓࡐࡉࡀ ࡌࡍ ࡃࡅࡕࡊࡀࡉࡅࡍ
ࡀࡕࡍࡉࡓࡅࡅࡍࡍ ࡋࡔࡀࡄࡉࡐࡀ ࡖࡂࡅࡐࡀࡍ
ࡅࡀࡔࡀࡓ ࡁࡈࡅࡓࡐࡀ ࡅࡂࡀࡍࡀࡐ ࡅࡋࡂࡀࡈ
ࡏࡀࡊ ࡉࡑࡓࡐࡀ ࡖࡋࡀࡓࡐࡀ
ࡀࡋࡌࡀ ࡖࡆࡉࡒࡉࡀ ࡅࡕࡀࡁࡀࡁࡉࡀ ࡄࡋࡉࡉࡐࡅࡍ
ࡅࡀࡆࡀࡋ ࡖ‖ࡔࡀࡌࡔࡀ ࡄࡅࡍ
ࡀࡀࡊ ࡖࡋࡀࡋࡂࡀࡈ ࡅࡋࡀࡔࡀࡓ
[133]
15
ࡅࡋࡀ ࡀࡔࡀࡓ ࡅࡌࡍ ࡏࡋࡀࡀࡍ ࡀࡈࡓࡀ ࡅࡓࡐࡀ
ࡅࡀࡉࡋࡉࡅࡍࡍ ࡖࡋࡀࡋࡂࡀࡈ
ࡅࡔࡀࡉࡐࡓࡉࡀ ࡉࡑࡓࡐࡉࡀ ࡖࡏࡕࡁࡇ
ࡌࡊࡀ ࡔࡀࡉࡐࡓ ࡏࡋࡀࡀࡍ ࡄࡉࡉࡀ
ࡅࡀࡕࡀࡕ ࡉࡍࡄࡅࡕࡀ ࡋࡀࡋࡌࡀ
ࡄࡋࡀࡉࡐࡅࡍ ࡆࡉࡒࡉࡀ ࡅࡕࡀࡁࡀࡁࡉࡀ
ࡅࡁࡀࡉࡉࡍ ࡖࡒࡉࡀࡍࡉࡅࡍ ࡉࡍࡒࡅࡍࡍ
ࡖࡉࡀࡕࡁࡉࡀ ࡉࡑࡓࡐࡉࡀ ࡅࡌࡓࡀࡈࡉࡍࡀ
ࡄࡃࡀࡓ ࡅࡌࡉࡈࡀࡎࡀࡎ ࡉࡍࡔࡓࡀ
ࡖࡉࡀࡕࡁࡉࡀ ࡉࡑࡓࡐࡉࡀ ࡏࡋ ࡂࡅࡐࡀࡍ20
ࡄࡃࡀࡓ ࡅࡍࡀࡐࡁࡑࡅࡍ ࡁࡂࡀࡍࡇࡐ
ࡀࡕࡀ ࡄࡉࡅࡀࡓࡀ ࡅࡀࡃࡉࡒ ࡄࡆࡉࡅࡍࡍ ࡋࡉࡑࡓࡐࡉࡀ
ࡉࡑࡓࡐࡉࡀ ࡌࡀࡋࡉࡋ ࡌࡉࡇࡍ ࡅࡀࡌࡓࡉࡋࡇ
ࡅࡀࡕࡀ ࡁࡏࡋࡀࡀࡍ ࡏࡕࡉࡁ
ࡁࡄࡀࡉࡀࡊ ࡉࡍࡔࡓࡀ
ࡌࡊࡀ ࡖࡎࡀࡀࡊ ࡋࡉࡕࡋࡅࡍ
ࡁࡄࡀࡆࡉࡍ ࡏࡋࡀࡀࡍ ࡄࡅࡀࡉࡉࡍࡍ ࡉࡑࡓࡐࡉࡀ
ࡅࡀࡕࡅࡍ ࡏࡋࡀࡀࡍ ࡕࡀࡁࡀࡁࡉࡀ ࡌࡀࡓࡃࡉࡀ
ࡀࡒࡀࡓ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ ࡆࡉࡒࡉࡀ25
ࡀࡋࡌࡀ ࡖࡂࡀࡍࡀࡐࡉࡄࡅࡍ ࡔࡌࡀࡈ
ࡓࡀࡃࡍࡉࡃࡉࡅࡍࡍ ࡌࡍ ࡏࡋࡀࡀࡍ
ࡆࡉࡒࡉࡀ ࡅࡕࡁࡉࡁࡉࡀ ࡋࡀࡒࡓࡅࡉࡀ
ࡏࡀࡊ ࡖࡀࡔࡀࡓ ࡅࡋࡂࡀࡈ
ࡏࡀࡊ ࡖࡀࡈࡓࡀ ࡅࡓࡐࡀ
ࡀࡉࡍࡍ ࡖࡉࡍࡔࡀࡉࡋࡀࡊ ‖ ࡏࡋ ࡉࡑࡓࡐࡉࡀ
ࡀࡉࡍࡍ ࡉࡍࡌࡀࡓࡋࡀࡊ ࡉࡍࡔࡓࡀ
[134]
ࡖࡄࡀࡆࡉࡕ ࡁࡕࡉࡁࡉࡋ ࡁࡅࡊࡋ ࡁࡑࡅ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡀࡀࡍࡕ ࡎࡀࡉࡀࡓࡀ30
ࡌࡀࡄࡅ ࡖࡁࡀࡃࡅࡁࡅࡍ ࡆࡉࡒࡉࡀ ࡅࡕࡀࡁࡉࡁࡉࡀ
ࡄࡀࡀࡍࡕࡅࡍ ࡉࡑࡓࡐࡉࡀ ࡀࡄࡀࡍ
ࡌࡀࡄࡅ ࡃࡀࡓࡉࡕ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ
ࡀࡌࡀࡓࡋࡅࡍ

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ࡖࡌࡍ ࡄࡀࡀࡍࡕࡅࡍ ࡉࡑࡓࡐࡉࡀ ࡄࡅࡀ
ࡋࡀࡁࡀࡉࡉࡕࡅࡍ ࡋࡌࡉࡄࡆࡉࡀ ࡀࡄࡀࡉ
ࡅࡕࡀࡁࡓࡅࡅࡍࡍ ࡋࡂࡀࡍࡉࡐࡀ ࡖࡏࡕࡋࡅࡍ
ࡀࡈࡓࡅࡅࡍࡍ ࡌࡉࡀࡍࡉ ࡂࡉࡋࡌࡅࡄࡓࡉࡀ35
ࡅࡀࡆࡀࡋ ࡎࡌࡀࡊ ࡏࡋ ࡀࡊࡋࡉࡀ
ࡅࡏࡔࡕࡀࡌࡀࡈ ࡅࡏࡔࡕࡀࡁࡀࡓ
ࡅࡎࡕࡀࡓࡉࡅࡍ ࡌࡍ ࡁࡉࡎࡓࡀࡉࡅࡍ
ࡄࡃࡀࡓࡋࡅࡍ ࡃࡉࡕࡀ ࡅࡁࡀࡔࡉࡒ
ࡅࡀࡀࡊࡋࡉࡅࡍ ࡌࡉࡀࡍࡉࡅࡍ ࡖࡌࡔࡀࡌࡉࡍࡀ
ࡄࡉࡋࡀ ࡌࡀࡍࡕࡀ ࡋࡏࡃࡉࡀ
ࡅࡀࡉࡋࡉࡅࡍࡍ ࡖࡄࡅࡍ ࡌࡀࡍࡕ ࡌࡉࡀ
ࡖࡀࡔࡀࡓࡕࡅࡍ ࡁࡄࡀࡆࡉࡍ ࡂࡅࡐࡀࡍ
ࡈࡅࡁࡀࡉࡅࡊࡍ ࡃࡉࡋࡅࡊࡍ ࡉࡑࡓࡐࡉࡀ40
ࡂࡅࡐࡀࡍ ࡖࡒࡀࡉࡉࡌ ࡋࡅࡐࡌ ࡓࡐࡀࡔ
ࡀࡑࡅࡕࡀ ࡄࡅࡉࡕࡅࡋࡇ ࡋࡌࡉࡓࡉࡀࡉ
ࡖࡀࡀࡍ ࡋࡅࡀࡕࡀࡉࡅࡊࡍ ࡀࡕࡉࡕ
ࡄࡆࡅࡍ ࡅࡁࡀࡔࡒࡀࡓ ࡉࡑࡓࡐࡉࡀ ‖
[135]
ࡖࡄࡀࡅࡉࡋࡉࡀ ࡁࡕࡉࡁࡉࡋ ࡎࡉࡌࡀࡀࡊ
ࡀࡀࡍ ࡀࡕࡉࡕ ࡋࡅࡀࡕ ࡀࡄࡀࡉ
ࡅࡌࡀࡔࡒࡅࡉࡀ ࡌࡉࡀ ࡋࡔࡉࡕࡋࡉࡀ ࡈࡀࡁࡉࡀ
ࡀࡕࡉࡕ ࡋࡌࡉࡎࡉࡀ ࡋࡌࡉࡓࡉࡀࡉ
ࡖࡒࡀࡉࡌࡉࡀ ࡋࡅࡐࡌ ࡓࡐࡀࡔ
ࡅࡉࡀࡒࡉࡓࡉࡀ ࡂࡅࡐࡀࡍ45
ࡅࡌࡀࡔࡒࡉࡍ ࡌࡉࡀ ࡋࡔࡉࡕࡋࡀࡉ
ࡁࡃࡀࡅࡋࡀ ࡄࡉࡅࡀࡓࡀ ࡃࡀࡋࡉࡍ
ࡖࡆࡉࡅࡀ ࡖࡏࡕࡋࡉࡀ
ࡎࡀࡁࡉࡋࡀࡍ ࡅࡃࡀࡓࡀࡀࡍ ࡏࡋ ࡃࡓࡀࡉࡉࡀ
ࡈࡅࡁࡇ ࡖࡌࡍ ࡌࡉࡀࡉ ࡔࡕࡀ
ࡎࡀࡁࡉࡋࡀࡍ ࡅࡃࡀࡓࡀࡀࡍ ࡅࡌࡀࡔࡒࡉࡀࡍ
ࡅࡀࡍࡔࡐࡀ ࡋࡄࡀࡃ ࡕࡓࡉࡍ
ࡔࡀࡕࡉࡀ ࡅࡌࡉࡕࡀࡎࡉࡀ ࡀࡔࡀ ࡅࡌࡉࡕࡒࡀࡉࡀࡌ
ࡉࡐࡓࡉࡀ ࡈࡀࡁࡉࡀ ࡀࡍࡀࡐࡒ
ࡂࡅࡐࡉࡍࡀ ࡖࡔࡕࡅࡍ ࡌࡉࡀ50
ࡏࡕࡂࡀࡃࡀࡋ ࡀࡅࡀࡐࡉࡅࡍ ࡅࡓࡅࡀࡆ
ࡀࡍࡀࡐࡒ ࡌࡓࡀࡓࡉࡀ ࡅࡏࡋࡒࡉࡀ
ࡂࡅࡐࡉࡍࡀ ࡖࡋࡀࡔࡕࡅࡍ ࡌࡉࡀ
ࡅࡀࡉࡋࡉࡅࡍࡍ ࡖࡋࡀࡄࡋࡉࡐ ࡋࡅࡊࡃࡀࡊ
ࡅࡀࡉࡋࡉࡅࡍࡍ ࡖࡋࡀࡎࡂࡅࡍ ࡁࡏࡅࡄࡓࡀ
ࡋࡌࡉࡓࡉࡀࡉ ࡅࡊࡔࡈࡀ ࡉࡀࡒࡓࡀ
ࡎࡉࡉࡍࡅࡉࡀ ࡋࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ
ࡄࡅࡋࡇ ࡋࡌࡉࡓࡉࡀࡉ ࡀࡑࡅࡕࡀ
ࡀࡄࡀࡉ ࡋࡂࡀࡈ ࡅࡀࡔࡀࡓ55
ࡌࡉࡎࡀࡓ ‖ ࡌࡉࡒࡓࡉࡀ ࡒࡀࡋࡀ ࡖࡄࡉࡉࡀ
ࡖࡀࡀࡍ ࡁࡀࡉࡉࡀࡍ ࡁࡀࡋࡌࡀ
[136]
ࡅࡌࡓࡀࡃࡍࡉࡃ ࡅࡌࡀࡒࡅࡌࡉࡀ ࡔࡀࡁࡊࡉࡀ
ࡄࡃࡀࡓ ࡅࡌࡀࡓࡐࡉࡔ ࡓࡀࡄࡌࡇ
ࡉࡍࡔࡓࡀ ࡈࡀࡎ ࡌࡍ ࡏࡋࡀࡀࡍ
ࡀࡌࡀࡓࡋࡅࡍ
ࡅࡔࡀࡓ ࡅࡎࡅࡁࡋࡅࡉࡀ ࡋࡓࡉࡃࡀࡐ
ࡔࡅࡌࡀࡉࡅࡍ ࡒࡀࡋࡀࡉ ࡀࡄࡀࡉ60
ࡀࡑࡅࡕࡀ ࡄࡅࡋࡇ ࡋࡌࡉࡓࡉࡀࡉ
ࡄࡅࡋࡇ ࡋࡌࡉࡓࡉࡀࡉ ࡀࡑࡅࡕࡀ
ࡋࡌࡉࡓࡉࡀࡉ ࡄࡅࡋࡇ ࡓࡉࡃࡀࡐ
ࡅࡀࡉࡋࡉࡅࡍࡍ ࡋࡉࡀࡄࡅࡈࡀࡉࡉࡀ
ࡏࡈࡑࡅࡀࡍ ࡖࡎࡌࡉࡊ ࡋࡁࡉࡕ ࡌࡒࡀࡃࡔࡉࡀ
ࡅࡀࡉࡋࡇ ࡋࡉࡋࡉࡆࡀࡓ ࡁࡀࡉࡕࡀ ࡓࡁࡀ
ࡖࡎࡄࡉࡃ ࡀࡊࡃࡁࡀ ࡋࡌࡉࡓࡉࡀࡉ
ࡅࡀࡉࡋࡇ ࡋࡆࡀࡕࡀࡍ ࡏࡈࡑࡅࡀࡍ
ࡌࡉࡒࡓࡉࡀ ࡓࡅࡓࡁࡉࡀ ࡅࡃࡉࡓࡃࡒࡉࡀ
ࡏࡕࡀࡊࡀࡍࡐ ࡉࡀࡄࡅࡈࡀࡉࡉࡀ ࡅࡊࡋࡄࡅࡍ65
ࡅࡀࡕࡅࡍ ࡋࡌࡉࡓࡉࡀࡉ ࡀࡌࡓࡉࡀ
ࡅࡓࡉࡄࡌࡀࡕ ࡂࡀࡁࡓࡀ
ࡖࡏࡒࡓࡀࡕ ࡌࡍ ࡀࡊࡄࡉࡍࡀ
ࡋࡂࡀࡈࡉࡅࡍ ࡉࡀࡃ ࡄࡃࡀࡃࡉࡀ
ࡅࡉࡀࡃ ࡄࡃࡀࡃࡉࡀ ࡋࡂࡀࡈ
ࡅࡀࡆࡀࡋ ࡏࡕࡉࡁ ࡋࡅࡐࡌ ࡓࡐࡀࡔ

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ࡅࡀࡍࡔࡉࡈࡇ ࡋࡌࡉࡓࡉࡀࡉ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡁࡀࡉࡉࡍ ࡖࡉࡍࡂࡀࡈࡋࡉࡅࡍࡍ70
ࡖࡀࡄࡓࡉࡁࡇ ࡋࡌࡉࡓࡉࡀࡉ ࡅࡀࡒࡐࡇ
ࡆࡀࡒࡀࡐ ࡉࡍࡁࡉࡃࡋࡇ ࡋࡂࡀࡁࡓࡀ ‖
[137]
ࡖࡅࡍࡓࡊࡀࡉࡉࡀ ࡀࡉࡋࡇ ࡋࡏࡅࡓࡀࡔࡋࡀࡌ
ࡋࡀࡉࡍࡄࡅࡉࡀ ࡉࡅࡌࡀ ࡁࡕࡉࡁࡉࡋ
ࡅࡔࡀࡁࡉࡋࡅࡍ ࡋࡉࡀࡅࡉࡍࡀ ࡖࡏࡅࡓࡀࡔࡋࡀࡌ
ࡌࡎࡀࡃࡒࡉࡋࡅࡍ ࡋࡁࡊࡀࡉࡑࡀࡕࡅࡍ
ࡅࡀࡁࡀࡕࡀࡓ ࡌࡉࡓࡉࡀࡉ ࡀࡆࡋࡉࡀ
ࡏࡕࡀࡊࡀࡍࡐ ࡉࡀࡄࡅࡈࡀࡉࡉࡀ ࡅࡊࡋࡄࡅࡍ
ࡅࡊࡓࡎࡉࡀ ࡕࡓࡉࡋࡑࡇ ࡋࡅࡐࡌ ࡓࡐࡀࡔ
ࡀࡆࡀࡋ ࡅࡀࡔࡅࡊ ࡋࡌࡉࡓࡉࡀࡉ75
ࡅࡎࡉࡃࡓࡀ ࡁࡀࡊࡍࡇࡐ ࡕࡓࡉࡋࡑࡇ
ࡅࡃࡓࡀࡁࡔࡀ ࡄࡉࡅࡀࡓࡀ ࡂࡍࡉࡃࡋࡇ
ࡅࡌࡓࡀࡃࡍࡉࡃࡀࡋࡅࡍ ࡏࡋ ࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡉࡀ
ࡒࡀࡓࡉࡀ ࡁࡎࡉࡃࡓࡉࡀ ࡅࡊࡔࡈࡀ
ࡄࡉࡌࡉࡀࡀࡍ ࡁࡄࡀࡋࡇࡑ ࡏࡎࡉࡓࡋࡇ
ࡌࡀࡓࡂࡀࡍ ࡖࡌࡉࡀ ࡁࡏࡃࡇ ࡋࡂࡉࡈࡀ
ࡅࡃࡀࡓࡔࡀ ࡁࡒࡀࡋࡀ ࡔࡀࡉࡍࡀ
ࡎࡀࡂࡃࡀ ࡅࡌࡉࡃࡉࡀࡍ ࡌࡉࡓࡉࡀࡉ
ࡅࡉࡑࡀࡐࡓ ࡂࡀࡃࡀࡐ ࡌࡍ ࡅࡐࡌ ࡓࡐࡀࡔ
ࡅࡍࡉࡍࡀ ࡊࡀࡍࡐ ࡌࡍ ࡉࡀࡌࡀ80
ࡅࡔࡉࡕࡍࡀ ࡋࡀࡓࡀࡄࡌࡉࡀ ࡖࡉࡍࡔࡉࡁࡊࡅࡍ
ࡀࡕࡉࡍ ࡋࡒࡀࡋࡇ ࡖࡌࡉࡓࡉࡀࡉ
ࡅࡌࡀࡔࡍࡉࡋࡇ ‖ ࡋࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡌࡀࡓࡄࡉࡋࡇ ࡋࡓࡉࡄࡀ ࡖࡋࡒࡅࡃࡀࡌࡇ
[138]
ࡌࡍ ࡒࡅࡃࡀࡌࡇ ࡒࡀࡌ
ࡗ ࡄࡀࡆࡉࡍ ࡄࡆࡅࡍ ࡉࡀࡄࡅࡈࡀࡉࡉࡀ
ࡅࡔࡒࡀࡐ ࡋࡕࡀࡓࡁࡀࡉࡑࡀ ࡄࡀࡃࡉࡀࡉࡅࡍ ࡅࡁࡅࡊࡍ
ࡁࡄࡉࡕ ࡌࡋࡅࡍ ࡁࡂࡅࡓࡌࡀࡉࡆࡀࡉࡅࡍ
ࡅࡃࡉࡌࡀ ࡁࡏࡅࡌࡁࡇ ࡀࡍࡕࡓࡀࡍ
ࡌࡀࡋࡀࡋࡀࡕ ࡏࡌࡇ ࡖࡌࡉࡓࡉࡀࡉ85
ࡅࡀࡌࡓࡀࡋࡇ
ࡄࡅࡆࡉࡉࡍ ࡖࡏࡌࡉࡊ ࡀࡀࡍ
ࡄࡅࡆࡉࡉࡍ ࡁࡓࡀࡕࡀࡉ ࡌࡉࡓࡉࡀࡉ
ࡅࡁࡓࡀࡕࡀࡉࡄࡅࡍ ࡖࡅࡊࡋࡄࡅࡍ ࡀࡊࡄࡉࡍࡀ
ࡀࡀࡍࡕ ࡁࡓࡀࡕࡀࡉ ࡃࡉࡋࡉࡀ
ࡖࡁࡉࡕ ࡌࡒࡀࡃࡔࡉࡀ
ࡓࡉࡔࡀ ࡓࡉࡔ ࡁࡀࡉࡕࡀ ࡓࡁࡀ
ࡖࡏࡅࡓࡀࡉࡕࡀ ࡁࡀࡊࡍࡉࡐࡊ ࡄࡅࡀࡕ
ࡋࡀࡅ ࡌࡉࡃࡀࡊࡓ ࡃࡉࡊࡓࡉࡕ ࡌࡉࡓࡉࡀࡉ90
ࡅࡄࡀࡆࡉࡕ ࡁࡂࡀࡅࡇ ࡌࡀࡄࡅ ࡖࡃࡊࡉࡁ
ࡀࡐࡄࡕࡀࡕࡁࡇ ࡅࡒࡀࡓࡉࡀࡕࡁࡇ
ࡅࡂࡀࡅࡀࡉࡉࡀ ࡁࡎࡀࡈࡐࡉࡀ ࡌࡀࡕࡉࡍࡕ
ࡒࡋࡉࡃࡉࡀ ࡁࡀࡓࡀࡉࡉࡀ ࡄࡅࡍ ࡁࡏࡃࡉࡊ
ࡀࡕࡉࡍ ࡅࡏࡃࡉࡊ ࡀࡍࡔࡒࡉࡍ
ࡅࡊࡋࡄࡅࡍ ࡀࡊࡄࡉࡍࡀ ࡅࡁࡉࡍࡀ ࡀࡊࡄࡉࡍࡀ
ࡅࡃࡋࡀ ࡁࡀࡉࡀࡕࡋࡇ ࡌࡉࡕࡀࡊࡌࡀࡓ ࡅࡀࡆࡉࡋ ࡋࡃࡅࡕࡊࡇ
ࡖࡁࡀࡉࡉࡕ ࡕࡐࡀࡋࡇ ࡁࡀࡁࡀ
ࡅࡕࡓࡉࡍ ࡀࡋࡉࡐࡀ ࡌࡉࡕࡀࡁ ‖ ࡉࡀࡕࡁࡉࡀ
ࡀࡋࡀࡐ ࡌࡉࡒࡀࡌ ࡒࡀࡉࡌࡉࡀ
[139]
95
ࡅࡌࡉࡉࡍࡋࡕࡉࡊ ࡔࡀࡌࡉࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡌࡉࡃࡉࡍࡋࡉࡊ ࡗ ࡀࡁࡃࡀ ࡎࡐࡉࡒࡀ
ࡅࡋࡉࡁࡉࡊ ࡕࡀࡍࡓࡊࡉࡀ ࡌࡍ ࡀࡊࡄࡉࡍࡀ
ࡀࡋࡌࡀ ࡖࡏࡔࡍࡉࡕ ࡀࡄࡉࡊ
ࡅࡏࡔࡍࡉࡀ ࡅࡂࡅࡁࡓࡉࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡄࡅࡆࡀࡉ ࡄࡉࡃࡅࡕࡀࡕࡀ ࡁࡀࡉࡊࡀࡍ ࡁࡉࡀࡄࡅࡃ
ࡅࡏࡁࡋࡉࡀ ࡅࡌࡀࡋࡀࡉ ࡋࡀࡂࡈࡀࡍ ࡏࡋࡉࡊ
ࡀࡐࡋࡈࡅࡉࡀ ࡋࡃࡀࡄࡁࡀࡉࡅࡍ ࡓࡄࡉࡌࡀ
ࡀࡌࡓࡀࡍ100
ࡀࡋࡌࡀ ࡖࡌࡉࡓࡉࡀࡉ ࡀࡕࡉࡀ
ࡋࡀࡀࡐࡉࡎࡉࡉࡍࡍ ࡌࡀࡋࡀࡉࡀࡍ
ࡅࡒࡀࡆࡉࡆࡀ ࡓࡂࡉࡂࡉࡀ ࡁࡀࡑࡈࡐࡉࡀ ࡓࡌࡉࡍ
ࡄࡀࡔࡋࡉࡉࡍࡍ ࡃࡀࡄࡁࡀ ࡌࡉࡃࡊࡅࡓ
ࡅࡌࡎࡀࡉࡊࡀࡍ ࡖࡄࡀࡆࡉࡋࡉࡊ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡒࡀࡉࡌࡀࡍ ࡏࡋ ࡏࡂࡍࡀࡓࡉࡀ
ࡗ ࡀࡕࡉࡕ ࡋࡅࡀࡕࡀࡉ ࡅࡀࡆࡋࡉࡉࡍࡍ
ࡀࡍࡃࡓࡉࡀ ࡀࡍࡃࡓࡀࡍ ࡏࡋࡉࡊ ࡃࡉࡋࡉࡊ
ࡌࡃࡉࡕࡍࡀ ࡖࡏࡅࡓࡀࡔࡋࡀࡌ
ࡁࡓࡀࡕࡀࡉ ࡒࡅࡌ ࡄࡃࡀࡓ105

Page 120 (1-indexed) — Chapter 35 verses continuing

110 | Text
ࡖࡌࡍ ࡉࡅࡌࡀ ࡖࡍࡀࡐࡒࡕ ࡏࡃࡀࡅࡊࡍ
ࡀࡕࡀࡉ ࡕࡋࡀࡉ ࡔࡓࡀࡂࡉࡀ
ࡖࡔࡉࡁࡉࡉࡊ ࡅࡀࡒࡐࡉࡊ ‖
ࡋࡀࡁࡀࡉࡀࡕࡋࡇ ࡋࡄࡀࡆࡉࡍ ࡂࡀࡁࡓࡀ
[140]
ࡔࡀࡌࡀࡓ ࡅࡔࡅࡁࡒࡇ ࡁࡀࡋࡌࡀ
ࡂࡀࡁࡓࡀ ࡖࡋࡀࡅ ࡌࡍ ࡌࡀࡕࡉࡊ
ࡅࡀࡉࡐࡒࡕࡇ ࡋࡌࡉࡓࡉࡀࡉ ࡌࡍ ࡃࡅࡕࡊࡇ
ࡖࡋࡀࡉࡍࡌࡀࡓ ࡖࡏࡆࡋࡉࡕ
ࡉࡑࡋࡀࡐ ࡅࡀࡕࡀࡍࡉ ࡋࡏࡅࡓࡀࡉࡕࡀ
ࡀࡕࡀࡉ ࡀࡋࡀࡐࡉࡅࡍࡍ ࡋࡃࡉࡓࡃࡒࡉࡀ110
ࡄࡀࡋࡀ ࡄࡅࡉࡋࡇ ࡀࡊࡎࡉࡀ
ࡌࡍ ࡓࡀࡀࡐ ࡅࡌࡍ ࡉࡅࡌࡀ ࡖࡀࡀࡍࡕ ࡃࡀࡋࡉࡕࡉࡀ
ࡅࡀࡔࡌࡀࡉࡀࡍࡍ ࡒࡀࡋࡉࡊ ࡗ ࡖࡄࡅࡀ
ࡀࡍࡐࡉࡑࡀ ࡅࡀࡕࡀࡍࡉ ࡁࡀࡊࡍࡉࡐࡊ
ࡂࡀࡄࡀࡊ ࡅࡄࡀࡃࡉࡀ ࡌࡍ ࡏࡅࡓࡑࡇ
ࡗ ࡄࡀࡆࡀ ࡔࡉࡌࡀࡕ ࡌࡉࡓࡉࡀࡉ ࡌࡍ ࡏࡌࡇ
ࡅࡀࡌࡓࡀࡋࡇ
ࡀࡊࡎࡉࡀ ࡁࡄࡉࡕࡉࡀ ࡁࡀࡈࡋࡉࡀ
ࡋࡀࡄࡅࡍ ࡉࡀࡄࡅࡈࡀࡉࡉࡀ115
ࡖࡒࡀࡉࡌࡉࡀ ࡋࡀࡆࡂࡀ ࡎࡀࡂࡃࡉࡀ
ࡋࡀࡄࡅࡍ ࡉࡀࡄࡅࡈࡀࡉࡉࡀ
ࡄࡉࡅࡍࡍ ࡁࡄࡔࡅࡀࡊ ࡌࡉࡕࡒࡀࡁࡓࡉࡀ
ࡀࡌࡓࡀࡋࡅࡍ
ࡋࡀࡄࡅࡍ ࡌࡉࡇࡍ ࡌࡍ ࡀࡋࡌࡀ
ࡏࡆࡉࡋ ࡏࡆࡉࡋ ࡎࡀࡋࡊࡉࡀ ࡀࡍࡐࡉࡑࡀ
ࡅࡋࡀࡉࡍࡄࡅࡉࡀ ࡖࡂࡀࡁࡓࡀ ࡓࡉࡄࡌࡉࡕ
ࡋࡀࡅ ࡀࡕࡅࡀࡕ ࡀࡀࡍ ࡖࡉࡍࡒࡐࡉࡕ ࡋࡆࡅࡁࡉࡀ120
ࡅࡌࡉࡄࡆࡉࡍࡅࡊࡍ ࡋࡒࡅࡌࡁࡀ ࡖࡏࡅࡋࡀ
ࡋࡀࡉࡍࡒࡐࡉࡕ ࡋࡌࡉࡄࡃࡅࡓࡉࡀ ࡋࡅࡀࡕࡀࡉࡅࡊࡍ
ࡖࡆࡉࡀࡐ ࡅࡔࡉࡒࡓࡀ ࡎࡄࡉࡃࡕࡅࡍ ࡏࡋࡀࡉ
ࡏࡆࡉࡋ ‖ ࡏࡆࡉࡋ ࡌࡍ ࡒࡅࡃࡀࡌࡀࡉ
[141]
ࡅࡔࡀࡅࡉࡕࡅࡍ ࡗ ࡃࡉࡋࡅࡊࡍ
ࡎࡄࡉࡃࡕࡅࡍ ࡏࡋࡀࡉ ࡂࡀࡅࡓࡀ ࡅࡂࡅࡁࡍࡀ
ࡌࡍ ࡏࡎࡅࡓࡀࡉ ࡅࡋࡉࡂࡓࡀࡉ ࡄࡀࡀࡊ ࡔࡕࡀࡋ
ࡁࡓࡉࡊ ࡂࡀࡁࡓࡀ ࡖࡔࡉࡓࡉࡀࡍ
ࡅࡋࡀࡂࡅࡁࡍࡀ ࡂࡉࡁࡍࡉࡕ ࡁࡀࡋࡌࡀ
ࡋࡀࡂࡀࡅࡓࡀ ࡂࡀࡓࡉࡕ ࡌࡉࡇࡍ125
ࡁࡅࡕࡀ ࡅࡕࡅࡔࡁࡉࡄࡕࡀ ࡀࡕࡀࡋࡉࡀ
ࡎࡀࡄࡃࡅࡕࡀ ࡖࡎࡄࡉࡃࡕࡅࡍ ࡏࡋࡀࡉ
ࡌࡉࡇࡍ ࡖࡌࡉࡓࡉࡀࡉ ࡋࡅࡐࡌ ࡓࡐࡀࡔ
ࡏࡋ ࡖࡒࡀࡉࡌࡉࡀ ࡅࡌࡀࡌࡋࡉࡋࡉࡀ ࡀࡊࡄࡉࡍࡀ
ࡖࡂࡀࡍࡇࡐ ࡌࡋࡀࡉࡉࡀ ࡖࡀࡋࡌࡀ
ࡀࡕࡀ ࡉࡍࡔࡓࡀ ࡃࡀࡉࡊࡀ
ࡅࡍࡀࡐࡁࡑࡅࡍ ࡁࡂࡀࡍࡇࡐ ࡓࡂࡀࡋࡉࡅࡍࡍ
ࡈࡀࡎ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ ࡖࡉࡀࡄࡅࡈࡀࡉࡉࡀ
ࡌࡉࡇࡍ ࡖࡒࡉࡉࡐࡀ ࡎࡀࡓࡉࡉࡀ
ࡅࡀࡔࡋࡐࡉࡅࡍࡍ ࡋࡃࡀࡍࡁ ࡌࡉࡀ130
ࡁࡂࡀࡅࡀࡉࡄࡅࡍ ࡖࡌࡉࡀ ࡕࡀࡄࡌࡉࡀ
ࡀࡔࡉࡐࡋࡉࡅࡍࡍ ࡌࡍ ࡀࡋࡊࡉࡀ
ࡋࡃࡀࡍࡁ ࡌࡉࡀ ࡀࡋࡊࡉࡀ
ࡅࡀࡔࡉࡐࡋࡉࡅࡍࡍ ࡋࡎࡉࡐࡀࡍࡕࡅࡍ
ࡅࡅࡍࡓࡀ ࡀࡕࡋࡉࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡀࡐࡎࡇ ࡋࡁࡉࡕ ࡌࡒࡀࡃࡔࡉࡀ
ࡅࡂࡀࡈࡋࡉࡅࡍࡍ ࡋࡕࡀࡓࡌࡉࡃࡀࡉ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡎࡀࡐ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ ࡎࡉࡄࡅࡕࡐࡀ
ࡅࡔࡀࡓࡔࡉࡋࡇ ࡋࡂࡀࡍࡇࡐ
ࡄࡍࡉࡕ ࡀࡕࡀ ࡋࡅࡀࡕࡇ ‖
[142]
135
ࡅࡃࡀࡓࡉࡔࡋࡇ ࡅࡅࡊࡔࡈࡀ ࡓࡄࡉࡌࡀ ࡌࡉࡇࡍ
ࡅࡏࡕࡉࡁࡋࡇ ࡅࡏࡔࡕࡀࡉࡉࡋࡇ
ࡅࡌࡉࡄࡕࡇ ࡅࡀࡕࡇࡍ ࡋࡅࡊࡓࡎࡉࡀ
ࡔࡐࡀࡈ ࡄࡉࡁࡒࡇ ࡁࡄࡁࡀࡒ ࡄࡀࡉࡋࡀ
ࡀࡌࡀࡓࡋࡇ
ࡋࡒࡅࡃࡀࡌ ࡄࡉࡉࡀ ࡀࡃࡀࡊࡓ ࡏࡋࡀࡉ
ࡌࡉࡓࡉࡀࡉ ࡄࡅࡆࡉࡉࡍ ࡋࡈࡀࡁ
ࡂࡀࡁࡓࡀ ࡖࡔࡀࡌࡀࡋࡇ ࡋࡌࡉࡌࡓࡉࡊ
ࡀࡔࡂࡀࡃࡍࡉࡊ ࡀࡀࡍ ࡈࡀࡁࡀ140
ࡅࡊࡔࡈࡀ ࡖࡁࡉࡄࡓࡅࡉࡀ ࡉࡀࡓࡃࡉࡍࡀ
ࡁࡀࡉࡉࡀࡍ ࡌࡉࡉࡍࡊ ࡅࡊࡔࡈࡀ ࡓࡀࡌࡀ

Page 122 (1-indexed) — Chapter 35 verses concluding

112 | Text
ࡀࡌࡓࡀࡋࡇ
ࡔࡉࡄࡋࡅࡉࡀ ࡏࡋࡀࡅࡀࡉࡀࡍ
ࡉࡀ ࡏࡅࡕࡓࡀ ࡈࡀࡁࡀ ࡏࡅࡕࡓࡀ ࡖࡄࡉࡉࡀ
ࡌࡁࡀࡔࡒࡀࡓ ࡁࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡆࡉࡅࡀࡊ ࡅࡄࡍࡅࡓࡀࡊ ࡃࡀࡍ ࡅࡏࡒࡀࡓࡀࡊ
ࡁࡀࡕࡓࡀ ࡃࡀࡉࡊࡀ ࡉࡍࡕࡀࡊࡓࡀࡊ
ࡅࡊࡋ ࡌࡀࡍ ࡖࡒࡀࡋࡀࡊ ࡔࡀࡌࡀ145
ࡅࡉࡍࡃࡀࡍ ࡃࡓࡀࡁࡔࡀࡊ ࡋࡄࡀࡃ ࡕࡓࡉࡍ
ࡉࡍࡕࡀࡊࡓࡀࡊ ࡁࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ
ࡏࡓࡅࡕࡀ ࡅࡔࡉࡕࡍࡀ ࡕࡉࡊࡀࡐࡓ ࡏࡋࡇ
ࡅࡊࡋ ࡌࡀࡍ ࡖࡒࡀࡋࡀࡊ ࡋࡀࡔࡀࡌࡀ
ࡅࡅࡊࡋࡄࡅࡍ ࡀࡊࡄࡉࡍࡀ ࡁࡉࡍࡀ ࡀࡌࡕࡀ
ࡉࡍࡄࡅࡉࡋࡅࡍ ࡋࡉࡀࡄࡅࡈࡀࡉࡉࡀ ࡀࡁࡃࡉࡀ
ࡅࡉࡍࡎࡀࡒ ࡁࡆࡀࡅࡊࡕࡀ ‖ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡀࡀࡍ ࡅࡃࡉࡋࡀࡊ ࡉࡍࡕࡂࡀࡃࡀࡋ
[143]
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ150
ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡖࡌࡍ ࡀࡑࡉࡃࡉࡀ ࡁࡄࡉࡓ
ࡀࡑࡉࡃࡀ ࡀࡀࡍ ࡀࡑࡉࡃࡀ
ࡅࡓࡉࡔࡀ ࡖࡅࡊࡋࡄࡅࡍ ࡀࡊࡋࡉࡀ
ࡀࡑࡉࡃࡀ ࡀࡀࡍ ࡖࡁࡄࡉࡓ ࡌࡍ ࡀࡑࡉࡃࡉࡀ
ࡋࡂࡉࡉࡑࡀ ࡂࡀࡅࡀࡉࡉࡀ ࡅࡕࡀࡋࡉࡋࡉࡀ
ࡋࡄࡀࡅࡓࡉࡀ ࡉࡀࡃࡀࡅࡍࡍ
ࡅࡏࡋ ࡏࡉࡊࡋࡉࡀࡕࡀ ࡅࡊࡋࡄࡅࡍ ࡀࡉࡉࡋࡀࡍ
ࡌࡁࡀࡔࡒࡀࡓࡅࡍࡍ ࡋࡀࡍࡔࡉࡁࡉࡀ ࡅࡋࡄࡀࡅࡓࡉࡀ
ࡅࡎࡉࡐࡕࡍࡀࡉ ࡋࡀࡂࡀࡆࡉࡀ ࡅࡋࡀࡌࡉࡎࡕࡀࡀࡊࡓࡀࡍ
ࡅࡎࡀࡉࡀࡓࡀࡍ ࡀࡂࡌࡀ ࡁࡄࡀࡁࡀࡓࡀ 5
ࡀࡀࡍ ࡒࡀࡃࡌࡉࡕ ࡏࡅࡄࡓࡀ
ࡁࡋࡉࡋࡉࡀ ࡄࡀࡆࡉࡀࡍࡋࡇ ࡋࡅࡍࡀࡍ ࡁࡓࡀࡎࡊࡀ
ࡁࡎࡀࡄࡓࡀࡀࡍ ࡖࡋࡀࡄࡅࡀ ࡌࡍ ࡀࡐࡓࡆࡋࡀ
ࡖࡏࡋ ࡃࡉࡋࡀࡍ ࡄࡀࡌࡁࡀࡂࡀ ࡄࡅࡀ
ࡀࡀࡍ ࡒࡓࡀࡌࡕࡇ ࡋࡎࡒࡅࡀࡐࡀࡍ
ࡖࡏࡅࡄࡓࡀ ࡖࡄࡉࡉࡀ ࡎࡀࡓࡊࡉࡀ
ࡀࡀࡍ ‖ ࡔࡀࡉࡍࡕࡉࡅࡍࡍ ࡋࡒࡀࡀࡐࡉࡉࡀ
[144]
ࡖࡅࡍࡉࡍࡀ ࡁࡈࡅࡋࡇ ࡉࡀࡕࡁࡉࡀ
ࡕࡓࡉࡋࡑࡉࡀ ࡒࡅࡓࡀࡄࡀ ࡁࡓࡉࡔࡀࡉ10
ࡁࡄࡉࡓࡀ ࡌࡍ ࡃࡅࡕࡊࡇ
ࡀࡐࡋࡕࡀ ࡖࡏࡀࡊ ࡁࡏࡃࡀࡉ ࡌࡀࡓࡂࡀࡍ
ࡖࡄࡀࡆࡉࡋࡇ ࡀࡑࡉࡃࡉࡀ ࡅࡌࡉࡔࡕࡀࡓࡄࡉࡆࡉࡀ
ࡂࡀࡅࡀࡆࡀ ࡖࡌࡉࡀ ࡃࡀࡉࡊࡀ
ࡅࡀࡕࡉࡀࡍ ࡁࡕࡉࡁࡉࡋ ࡖࡀࡅࡃࡉࡀ
ࡉࡀࡕࡉࡁࡀࡍ ࡁࡀࡓࡁࡀ ࡖࡆࡉࡅࡀ
ࡌࡀࡎࡂࡉࡀࡍ ࡁࡓࡉࡔࡀ ࡖࡌࡉࡀ
ࡀࡕࡉࡀࡍ ࡁࡓࡉࡔ ࡌࡉࡀ
ࡀࡕࡉࡀࡍ ࡁࡔࡀࡁࡀࡉࡕࡀ ࡁࡎࡉࡂࡉࡀ ࡉࡍࡄࡀ ࡅࡌࡒࡀࡉࡌࡀ
ࡅࡌࡀࡎࡂࡉࡀࡍ ࡁࡓࡉࡔࡀ ࡖࡏࡃࡉࡀ15
ࡅࡒࡀࡋࡀ ࡖࡀࡓࡁࡀࡉ ࡋࡀࡌࡉࡔࡕࡌࡀ
ࡋࡀࡀࡍࡉࡃࡉࡀ ࡌࡉࡀ ࡁࡀࡓࡁࡀࡉ
ࡏࡋ ࡀࡂࡀࡌࡁࡀࡉ ࡄࡆࡀࡉࡉࡀ ࡔࡉࡕࡉࡋ
ࡀࡒࡀࡌࡀࡉ ࡒࡀࡉࡉࡌ ࡄࡉࡁࡉࡋ
ࡀࡋࡉࡄࡃࡀࡉ ࡀࡍࡀࡐࡉ ࡉࡀࡕࡉࡁ ࡅࡃࡀࡓࡉࡔ ࡀࡅࡍࡔ
ࡁࡀࡎࡉࡌ ࡔࡅࡌࡇ ࡀࡋࡉࡄࡃࡀࡉ
ࡀࡌࡓࡉࡀ
ࡉࡀ ࡀࡋࡋࡀ ࡀࡑࡉࡃࡀ ࡖࡁࡀࡎࡉࡌ ࡔࡅࡌࡇ
ࡉࡀ ࡀࡁ ࡀࡑࡉࡃࡀ ࡈࡀࡁࡀ20
ࡔࡀࡌࡀࡀࡍࡄࡉࡂࡌࡀ ‖ ࡖࡀࡑࡉࡃࡉࡀ
ࡀࡋࡉࡄࡃࡀࡉ ࡀࡋࡉࡄࡃࡉࡀ ࡀࡓࡁࡀࡍ
[145]
ࡅࡓࡉࡄࡀ ࡖࡎࡓࡅࡕࡅࡍ ࡀࡕࡉࡀ ࡏࡋࡀࡉ
ࡀࡑࡉࡃࡉࡀ ࡀࡋࡊࡉࡀ ࡅࡍࡉࡍࡀ
ࡖࡌࡂࡀࡉࡍࡍ ࡄࡃࡀࡃࡉࡀ ࡅࡋࡀࡉࡈࡉࡀ
ࡒࡀࡋ ࡀࡑࡉࡃࡉࡀ ࡅࡒࡀࡋ ࡕࡀࡂࡍࡀࡓࡅࡍ

Source Colophon

Classical Mandaic source text from Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). Accessed via Internet Archive under CC BY-NC-ND 4.0 license. Text extracted using PyMuPDF from the critical edition PDF; couplet order corrected based on the w- continuation prefix pattern documented across all chapters of this translation project.

Pages 113-121 (0-indexed) of the PDF. Chapter 35 verses 1-150.

Chapter 36 — The Fisher

Chapter thirty-six of the Mandaean Book of John. Where Chapter 35 was cosmic allegory — Meryey as a vine at the Euphrates, with birds nesting and eagles descending — Chapter 36 shifts register entirely. A new voice speaks: the celestial fisher. He is not a vine that grows. He is a hunter who moves.

The fisher declares himself in vocational terms: he knows the marshes, the inner trails, the netting-places. His vessel does not cleave the water. His spear is a rod of living water. Three celestial figures attend him — Hibel, Shitel, and Ennosh, major figures in Mandaean cosmology. The chapter then unfolds as an extended parable of the fish-market: worldly fishers hawk rotten merchandise with broken scales and crooked dealings, reproaching each other and cursing. The celestial fisher takes up a lyre and routs them utterly — binding them, burning their dragnets, trapping them in marshes of deceit. When the defeated fishers beg to serve him, he reveals his true identity: "I am a fisher of the souls who bear witness to Life."

The Fisher chapter is the Mandaean community's self-portrait as a living religion distinguishing itself from false teachers. The worldly fishers with their rotten wares are the religious merchants — those who traffic in corrupted salvation. The celestial fisher's silent vessel, his rod of living water, and his promise to dress the poor in splendid garments are the hallmarks of the true faith. The chapter closes with one of the Book of John's most powerful declarations: the fisher will clothe his disciples in light and rise with them, while the Seven — the planetary archons — remain behind in darkness.

In the name of the Great Life,
may the sublime light be magnified!

A fisher am I,
a fisher chosen from among fishers!
A fisher am I, chosen from among fishers,
and the head of all trappers.

I know the marshes;
I know their inner paths and mounds.
I know the netting-places and the reed-beds,
and I enter every trap,
ranging through the marsh in darkness —
my vessel does not cleave them, and I am not caught.

5 By night I watch the fish upon the shoal.
I set out on the way
in a crescent skiff not wrought of iron.
I covered the eminence
of the one who was our enemy.
I cleared the wrack
that blocked the path of life.

A crown is set upon my head,
in whose shade the fish take rest.
10 The spear in my hand is a wand,
chosen in its place —
a rod of living water
at which the fishers see and tremble.
I sit in a splendid vessel
and come to the mortal earth.
I come by the source of the waters.
I go through the source of the waters
and the source of the streams.
I glide, at a calm and steady pace.

15 The waters are not stirred by my vessel,
and its sound is not heard.
Before me stands Hibel.
At my side is seen Shitel,
whose name is sweet, near to me.
Facing me, Ennosh sits and teaches.
They say,
"Our father, the good fisher!
Our supreme fisher, whose name is lovely!"

20 Near our vessel
I hear the clamour of fishers —
fishers eating fish —
and their foul reek rises to me.
The sound of the fishers and their traders,
who reproach one another and curse.

One confronts his partner
and says to the fisher,
"Sell your own fish — they are rotten,
and no one buys from me!
25 You caught them in the deep sea,
so that the loss fell upon the buyer!"

The fisher speaks and makes himself heard,
making the man, his buyer, listen:
"Curse upon you, and curse upon your bell,
and curse upon your worthless vessel!
You are the one who brought no salt
to set upon the fish you buy,
so that your fish do not reek in your casket —
yet you sell them at a great price!

30 You brought no flour and no dates;
you brought no salt and no thyme!
When you come empty-handed,
no one of good substance will join you.
Scram! Get lost, crook,
who will not buy from us
but does trade with broken scales —
which you hold and brace with your elbow
for your crooked dealings,
taking ten for the price of five!

35 Your trade bustles here,
but it shall be as though it never was.
You shall groan in oblivion,
but those you did not reckon fairly shall rejoice."

When the master of the fishers heard this —
the leader of the living generation,
the prince of all trappers —
he said to the helmsman:
"Come, bring me a lyre,
40 that I may sound it through the marsh
and rouse the fish of the deep,
and put to flight the bird of prey
that is a torment to the fish!

I shall seize the great shoebill
and break its wing on the spot!
I shall take it from him
and dust the inside of my lyre!
The lyre is unyielding,
for water does not mix with pitch."

45 The fishers who heard the sound —
their legs turned to water.
One cries to his companion
and says, "Go to your hide,
for the sound of the fisher —
the fisher who does not trap fish!
His voice does not resemble a fisher's,
nor does his lyre resemble our lyre,
nor does his voice resemble our voice,
nor does his speech resemble this world's!"

50 While the fishers stood in their hides,
the fishers took no care to begin thinking.
The fisher swiftly overwhelmed them,
cast his net extending over them,
and surrounded them in the marsh pools.
He bound them in knots.
They say to him,
"Release us from our fetters,
that your fish do not leap into our vessels!
55 We shall not catch those
who speak your name!"

When the fishers said this to me,
I struck them with an iron mace.
I tied up their merchant —
a robber who disclaims what they give him.
I bound them in palm-fibre cords
and ruined their ships on the water.

I burned their entire dragnet
60 and the snare that binds dragnets together.
I set traps on them
and dragged them behind my stern.
I made them swear and took their secrets,
that they would not take the good fish.
They shall not steal from me,
bind to a reed, hoist up, cut up,
or beat the traps of fish and leaves.
I made them swear that they would not
stand and dip nets or leave a spear in the Jordan,
65 nor stand on dry land
and take captives in the marshes.
They shall neither cast nets
nor take traps and leaves.
I told them they would eat cauldrons
of the fish they call "the eel."
They shall eat the catfish and the spider-crab,
and catch whatever rises on its passage —
those they bound with cord upon cord,
fastened with needle and thread.

70 I have trapped them in the marshes of deceit,
and if they leave they shall be trapped.
They do not drink the waters of the Eulaeus,
nor do they know the way to the fathomless river.
I have trapped them in their ships
and cast my towline to the good.

I say to them,
"Set your raft here —
it shall not rest on the shoal."
75 When the head of the trappers said this,
the fishers spoke to him:
"Blessed are you, fisher,
and blessed your vessel and your chariot!
How beautiful is this throw-net of yours!
How beautiful the mesh within it!
How beautiful your cables and your bonds —
you are not like the fishers of the world.
There are no weights in your mesh,
and your spear does not catch fish.

80 Tell us whence you came,
that we may work for you.
We shall bake and make porridge
and set it before you.
Eat — and the morsel that falls from your hand,
we shall eat and be sated."

To them I say,
"You filth-eating fishers!
I am no helper to those who catch fish,
85 and I was not summoned
to be one who feeds on filth!

I am a fisher of the souls
who bear witness to Life.
I am a fisher who calls to the poor,
gathers them, and gives them hope —
who calls them and tells them,
'Come, gather by my side' —
90 who tells them,
'If you come, wanderers,
you shall be saved from the birds of prey.

I shall save my friends,
raise them up, set them in my vessel,
clothe them in splendid garments,
and cover them in precious light.

95 I shall guide them with a crown of air,
and with the crown of the Great upon their heads.
They shall sit in thrones
and shine forth with precious light.

I shall take them and rise,
and you, the Seven, shall stay.
The fate of filth and scum
shall be your fate.
The day of light shall rise,
and the darkness shall return to its place.
I and my disciples shall rise,
and we shall see light's place.

Life speaks and triumphs,
100 and the one who went here triumphs!

Colophon

The English translation was independently derived from the Classical Mandaic source text. Haberl & McGrath's English translation was consulted as a reference to verify readings in ambiguous passages, but the English above is the translator's own rendering. Significant departures from the reference translation are documented below and in the expeditionary translator's Last Breath file.

Key departures from reference: (1) "cleave" for "cut" — preserving nautical register for the Mandaic verb; (2) "crown" for "helm" — klidana carries both senses; "crown" conveys the fisher's divine authority; (3) "rod of living water" for "staff of pure water" — the Mandaic margana d-mia hiyya specifies "living water," the central Mandaean theological term, not merely "pure"; (4) "glide" for "come smoothly" — single verb capturing silent motion; (5) "clamour" for "commotion" — sharper rendering of the market chaos; (6) "foul reek" for "putrid stench" — more visceral; (7) "curse upon you" for "damn you" — preserving formal register of the Mandaic litba; (8) "turned to water" for "turned to jelly" — the Mandaic literally says hwila mia, "became water"; (9) "hide" for "blind" — the concealment-place of the fishers; (10) "bird of prey" for "crafty bird" — the Mandaic suggests predatory function, not merely cunning; (11) "unyielding" for "durable" — the lyre that resists destruction; (12) "filth-eating" for "scum-sucking" — closer to the Mandaic zuhma saripa; (13) "summoned" for "called forth" — stronger divine agency; (14) "crown of the Great" for "one of the Great" — clarifying klidana d-rba as a crown; (15) "stirred" for "tossed" — the vessel's silence; (16) "wrack" for "flotsam" — archaic nautical register.

Chapter 36 is the Fisher chapter — one of the Book of John's most sustained allegorical sequences. The celestial fisher is a divine emissary who moves through the worldly fish-market (the corrupted religious landscape) and routs its merchants. The chapter's central revelation — "I am a fisher of the souls who bear witness to Life" — is the Mandaean community's self-understanding: they are the poor whom the true fisher calls, not the traders who traffic in rotten wares. Independent Good Works Translation from Classical Mandaic, published online by the Good Works Library, 2026.

Compiled and formatted for the Good Works Library, 2026.

Source Text: The Book of John — Chapter 36

Classical Mandaic source text from Haberl & McGrath, The Mandaean Book of John (2020), Chapter 36. Extracted from the critical edition PDF via PyMuPDF. Couplet order corrected from extraction artifact (PyMuPDF reverses paired lines; the w- prefix on continuation lines confirms correct sequence). Presented for reference and verification.

Page 124 (1-indexed)

114 | Text
ࡅࡀࡌࡀࡓࡋࡇ ࡋࡀࡑࡉࡃࡀ
ࡒࡀࡁࡉࡋ ࡌࡍ ࡄࡀࡁࡓࡇ
ࡅࡋࡀࡉࡉࡕ ࡖࡌࡉࡀࡍࡉ ࡆࡀࡁࡉࡍࡍ
ࡆࡀࡁࡇࡍ ࡋࡅࡍࡀࡍࡊ ࡎࡀࡓࡉࡉࡀ ࡄࡅࡍ25
ࡖࡄࡅࡎࡓࡀࡀࡍ ࡌࡉࡈࡉࡇ ࡋࡆࡀࡁࡇࡍ
ࡀࡋࡂࡉࡈࡕࡇ ࡁࡉࡀࡌࡀ ࡓࡁࡀ
ࡅࡌࡀࡔࡌࡀࡋࡇ ࡋࡂࡀࡁࡓࡀ ࡆࡀࡁࡇࡍ
ࡀࡑࡉࡃࡀ ࡀࡌࡀࡓ ࡅࡌࡀࡔࡌࡀ
ࡅࡋࡉࡈࡀ ࡀࡓࡁࡀࡊ ࡖࡋࡀࡌࡀࡋࡉࡀ
ࡋࡉࡈࡉࡕ ࡅࡋࡉࡈࡉࡀ ࡆࡀࡂࡍࡀࡊ
ࡅࡋࡀࡔࡃࡉࡕ ࡁࡅࡍࡀࡍࡊ ࡖࡆࡀࡁࡉࡍࡕ
ࡀࡀࡍࡕ ࡋࡀࡉࡕࡉࡕ ࡌࡉࡄࡋࡀ
ࡅࡌࡆࡀࡁࡉࡍࡕ ࡁࡉࡃࡌࡉࡀ ࡀࡊࡃࡓࡉࡀ
ࡖࡋࡀࡎࡀࡓࡉࡀ ࡅࡍࡉࡍࡀ ࡖࡀࡓࡃࡁࡀࡊ 30
ࡅࡋࡀࡉࡕࡉࡕ ࡌࡉࡄࡋࡀ ࡀࡑࡕࡓࡉࡀ
ࡕࡅࡌ ࡒࡀࡄࡌࡀ ࡅࡕࡅࡌࡓࡉࡀ ࡋࡀࡉࡕࡉࡕ
ࡋࡀࡋࡅࡀࡋࡀࡊ ࡔࡀࡉࡐࡓ ࡈࡀࡁࡕࡀ
ࡗ ࡀࡕࡉࡕ ࡁࡉࡎࡓࡀࡒ ‖ ࡏࡃࡀࡊ
[146]
ࡖࡋࡀࡆࡀࡁࡉࡍࡕ ࡌࡉࡀࡍࡉࡀࡍ
ࡏࡆࡉࡋ ࡏࡆࡉࡋ ࡏࡅࡋࡀࡀࡍ
ࡖࡋࡀࡆࡅࡀࡀࡍࡊ ࡖࡏࡅࡋࡀ ࡋࡂࡉࡈࡀࡕࡋࡇ
ࡅࡌࡉࡕࡀࡂࡍࡓࡉࡕ ࡁࡌࡅࡆࡀࡉࡍࡀࡊ ࡋࡑࡉࡀࡐ
ࡅࡋࡀࡎࡓࡀ ࡁࡄࡀࡌࡔࡀ ࡀࡍࡎࡁࡀࡕࡋࡇ
ࡅࡎࡀࡌࡀࡊࡕࡋࡇ ࡁࡉࡀࡉࡑࡋࡀࡊ35
ࡅࡆࡀࡁࡅࡀࡍࡊ ࡅࡄࡀࡅࡉࡀ ࡗ ࡖࡋࡀࡄࡅࡀ
ࡄࡀࡀࡊ ࡀࡐࡄࡓࡀ ࡆࡉࡁࡀࡍࡊ
ࡅࡀࡂࡀࡉࡉࡀ ࡖࡔࡀࡉࡐࡓ ࡋࡀࡃࡀࡓࡊࡉࡕ
ࡒࡀࡁࡋࡉࡕ ࡁࡌࡀࡕ ࡀࡀࡍࡔࡉࡀ
ࡓࡉࡔࡀ ࡖࡔࡅࡓࡁࡕࡀ ࡄࡀࡉࡕࡀ
ࡗ ࡄࡀࡆࡉࡍ ࡔࡅࡌࡀ ࡓࡀࡁ ࡀࡑࡉࡃࡉࡀ
ࡀࡌࡀࡓࡋࡇ ࡋࡅࡊࡕࡋࡀࡉ
ࡓࡉࡔࡀࡉࡀ ࡖࡅࡊࡋࡄࡅࡍ ࡀࡊࡋࡉࡀ
ࡖࡏࡒࡓࡉࡀ ࡁࡀࡂࡌࡀ ࡒࡀࡋࡀ
ࡖࡀࡉࡕࡉࡀ ࡀࡄࡁࡀࡋࡉࡀ ࡎࡒࡅࡁࡓࡀ40
ࡏࡉࡀࡓࡐࡀ ࡋࡉࡑࡀࡐࡓ ࡀࡑࡕࡍࡀ
ࡅࡏࡉࡀࡕࡓࡇ ࡋࡅࡍࡉࡍࡀ ࡖࡏࡅࡌࡒࡉࡀ
ࡖࡋࡅࡍࡉࡍࡀ ࡄࡀࡅࡉࡋࡅࡍ ࡓࡉࡃࡀࡐ
ࡅࡏࡕࡉࡁࡓࡇ ࡋࡂࡀࡍࡇࡐ ࡋࡃࡅࡕࡊࡇ ‖
ࡏࡋࡉࡂࡈࡇ ࡋࡎࡉࡓࡌࡀ ࡓࡁࡀ
ࡅࡍࡀࡐࡁࡇ ࡁࡂࡀࡅࡇ ࡖࡏࡎࡒࡅࡁࡓࡀࡉ
ࡏࡉࡍࡎࡁࡇ ࡌࡉࡇࡍ
[147]
ࡖࡌࡉࡀ ࡁࡒࡉࡓࡀ ࡋࡀࡓࡁࡉࡀ
ࡎࡒࡅࡁࡓࡀ ࡄࡅ ࡕࡀࡒࡀࡍ45
ࡋࡉࡁࡀࡉࡅࡍ ࡍࡀࡐࡋ ࡌࡍ ࡎࡀࡌࡇࡊ
ࡀࡑࡉࡃࡉࡀ ࡖࡔࡉࡌࡅࡉࡀ ࡋࡒࡀࡋࡀ
ࡅࡀࡌࡀࡓࡋࡇ ࡋࡂࡀࡅࡀࡉࡀࡊ ࡀࡆࡉࡋ
ࡄࡀࡃ ࡋࡄࡀࡁࡓࡇ ࡌࡒࡀࡓࡉࡋࡇ
ࡀࡑࡉࡃࡀ ࡖࡅࡍࡉࡍࡀ ࡋࡀࡋࡊࡉࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡒࡀࡋࡀ ࡖࡀࡑࡉࡃࡀ
ࡅࡋࡀࡎࡒࡅࡁࡓࡇ ࡋࡎࡒࡅࡁࡓࡀࡍ
ࡋࡀࡒࡀࡋࡇ ࡃࡀࡌࡉࡀ ࡋࡀࡑࡉࡃࡀ
ࡅࡋࡀࡔࡅࡕࡇ ࡃࡀࡌࡉࡀ ࡋࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡅࡋࡀࡒࡀࡋࡇ ࡃࡀࡌࡉࡀ ࡋࡒࡀࡋࡀࡍ50
ࡋࡀࡎࡕࡀࡌࡀࡓ ࡖࡒࡀࡉࡌࡉࡀ ࡀࡑࡉࡃࡉࡀ ࡅࡌࡉࡕࡄࡀࡔࡁࡉࡀ
ࡀࡀࡊࡃࡍࡉࡕ ࡒࡀࡉࡌࡉࡀ ࡀࡑࡉࡃࡉࡀ ࡁࡂࡀࡅࡀࡉࡉࡀ ࡃࡉࡋࡅࡍ
ࡅࡀࡐࡋࡂࡇ ࡋࡎࡋࡉࡕࡀ ࡅࡓࡐࡀࡎࡋࡅࡍ
ࡂࡀࡉࡃࡉࡅࡍࡍ ࡋࡉࡂࡀࡋ ࡀࡑࡉࡃࡀ
ࡐࡀࡊࡓࡉࡅࡍࡍ ࡁࡂࡉࡈࡓࡉࡀ
ࡅࡀࡊࡓࡉࡊࡋ ࡔࡃࡉࡅࡍࡍ ࡁࡏࡅࡓࡉࡀ
ࡀࡌࡓࡉࡋࡇ
ࡖࡅࡍࡀࡍࡊ ࡋࡀࡓࡁࡀࡍ ࡋࡀࡎࡀࡋࡒࡉࡀ
ࡔࡃࡉࡀࡍࡍ ࡌࡍ ࡓࡂࡀࡋࡀࡍ55
ࡖࡏࡋ ࡔࡅࡌࡀࡊ ‖ ࡃࡉࡋࡀࡊ ࡃࡀࡓࡊࡉࡀ
ࡋࡀࡀࡑࡉࡃࡉࡉࡍࡍ
[148]
ࡌࡂࡀࡔࡕࡉࡅࡍࡍ ࡁࡒࡅࡋࡀࡐ ࡖࡀࡐࡓࡆࡋࡀ
ࡗ ࡄࡀࡉࡆࡉࡍ ࡀࡌࡀࡓࡋࡉࡀ ࡀࡑࡉࡃࡉࡀ
ࡂࡉࡓࡀࡐ ࡖࡋࡀࡓࡀࡔࡉࡀ ࡖࡀࡄࡁࡉࡋࡇ
ࡓࡂࡀࡋࡕࡇ ࡋࡕࡀࡂࡍࡀࡓࡅࡍ
ࡀࡊࡓࡐࡅࡍ ࡅࡎࡉࡐࡀࡍࡕࡅࡍ ࡕࡉࡁࡓࡉࡕ ࡋࡌࡉࡀ
ࡀࡐࡀࡊࡓࡕࡉࡅࡍࡍ ࡁࡀࡈࡅࡉࡍࡀ

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ࡅࡋࡂࡅࡕࡐࡀ ࡖࡋࡉࡄࡉࡀ ࡂࡀࡈࡓࡀ
ࡒࡋࡀࡉࡕࡇ ࡋࡉࡋࡉࡄࡅࡍ ࡅࡊࡋࡇ60
ࡅࡕࡋࡀࡉࡕࡅࡍ ࡀࡁࡀࡕࡀࡓ ࡅࡊࡕࡋࡀࡉ
ࡔࡃࡉࡁࡅࡍ ࡌࡀࡎࡅࡐࡈࡉࡀࡕࡀ
ࡖࡅࡍࡉࡍࡀ ࡈࡀࡁࡉࡀ ࡋࡀࡋࡀࡂࡈࡉࡀ
ࡀࡅࡌࡉࡕࡉࡅࡍࡍ ࡅࡉࡍࡎࡁࡉࡕ ࡓࡀࡆࡀࡉࡄࡅࡍ
ࡁࡒࡀࡉࡀࡍ ࡅࡌࡃࡀࡋࡉࡋࡅࡍ
ࡋࡀࡂࡀࡁࡍࡉࡋࡅࡍ ࡌࡉࡀࡍࡉ ࡅࡓࡀࡉࡉࡐࡋࡅࡍ
ࡀࡊࡅࡀࡓࡉࡀ ࡁࡓࡅࡃࡍࡉࡀ ࡅࡀࡋࡅࡀࡉ
ࡅࡌࡀࡐࡎࡒࡉࡋࡅࡍ ࡅࡌࡀࡄࡉࡋࡅࡍ
ࡅࡀࡐࡋࡕࡀ ࡁࡉࡀࡓࡃࡀࡍ ࡋࡀࡔࡀࡁࡒࡉࡀ
ࡅࡌࡉࡕࡀࡅࡍࡍ ࡖࡋࡀࡒࡀࡉࡌࡉࡀ ࡅࡋࡉࡄࡉࡀ ࡀࡑࡁࡉࡀ65
ࡅࡔࡀࡁࡉࡍ ࡔࡉࡁࡉࡀ ࡁࡄࡉࡅࡓࡉࡀ
ࡅࡋࡀࡒࡀࡉࡌࡉࡀ ࡁࡓࡉࡉࡐࡀ
ࡅࡀࡊࡅࡀࡓࡉࡀ ࡅࡀࡋࡅࡀࡉ ࡋࡀࡋࡀࡂࡈࡉࡀ
ࡋࡀࡓࡀࡌࡉࡍ ࡎࡉࡋࡉࡕࡀ
ࡅࡍࡀࡍ ࡖࡂࡉࡓࡉࡕࡀ ‖ ࡔࡅࡌࡇ
ࡀࡌࡓࡉࡋࡅࡍ ࡖࡀࡋࡊࡉࡀ ࡃࡉࡒࡉࡀ
[149]
ࡖࡆࡀࡒࡉࡐ ࡁࡏࡃࡇ ࡀࡑࡉࡃࡉࡋࡇ
ࡀࡋࡊࡉࡋࡇ ࡋࡂࡉࡓࡉࡕࡀ ࡅࡋࡒࡅࡎࡀ
ࡂࡈࡀࡓ ࡎࡀࡓࡀࡊࡋࡀ ࡅࡌࡅࡔࡉࡐࡕࡀ
ࡖࡁࡏࡉࡍࡀࡍ ࡎࡒࡇ ࡏࡉࡍࡀࡍ70
ࡅࡔࡀࡁࡒࡉࡀ ࡅࡌࡉࡕࡓࡉࡂࡋࡉࡀ
ࡀࡎࡀࡓࡕࡉࡅࡍࡍ ࡁࡀࡂࡌࡉࡀ ࡖࡆࡉࡀࡐ
ࡅࡋࡀࡉࡀࡃࡉࡀ ࡏࡅࡄࡓࡀ ࡋࡉࡄࡍࡀࡓ ࡔࡊࡀࡔ
ࡋࡀࡔࡀࡕࡉࡍ ࡌࡉࡀ ࡖࡏࡅࡋࡀࡉ
ࡅࡔࡃࡉࡋࡅࡍ ࡀࡔࡋࡀࡉ ࡋࡈࡀࡁࡉࡀ
ࡀࡎࡀࡓࡕࡉࡅࡍࡍ ࡁࡎࡉࡐࡀࡍࡕࡅࡍ
ࡀࡌࡀࡓࡀࡍࡋࡅࡍ
ࡋࡀࡕࡉࡄࡅࡉࡀ ࡁࡓࡀࡎࡊࡀ
ࡄࡀࡀࡊ ࡕࡓࡅࡑ ࡌࡀࡅࡊࡕࡀࡉࡅࡊࡍ75
ࡌࡀࡋࡉࡋ ࡀࡑࡉࡃࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡗ ࡄࡀࡉࡆࡉࡍ ࡀࡌࡀࡓ ࡓࡉࡔࡀ ࡀࡊࡋࡉࡀ
ࡅࡁࡓࡉࡀࡊ ࡀࡓࡁࡀࡊ ࡅࡌࡀࡓࡀࡊࡁࡕࡀࡊ
ࡁࡓࡉࡉࡊࡕ ࡀࡑࡉࡃࡀ
ࡀࡌࡊࡀ ࡔࡀࡉࡐࡓ ࡀࡕࡀࡀࡍ ࡖࡏࡕࡁࡇ
ࡌࡊࡀ ࡀࡍࡉࡀ ࡎࡉࡋࡉࡕࡀࡊ ࡄࡀࡆࡉࡍ
ࡖࡋࡀࡃࡀࡌࡉࡕ ࡋࡀࡑࡉࡃࡉࡀ ࡖࡀࡋࡌࡀ
ࡔࡀࡉࡐࡓ ࡀࡔࡋࡀࡊ ࡅࡏࡎࡒࡀࡊ
ࡅࡀࡐࡋࡕࡀࡊ ࡅࡍࡉࡍࡀ ࡋࡀࡋࡀࡂࡈࡀ
ࡋࡀࡕࡀࡀࡍࡊ ࡋࡉࡕࡁࡇ ࡄࡅࡌࡓࡉࡀ80
ࡖࡉࡍࡄࡅࡉࡀ ࡏࡂࡉࡓࡀࡊ
ࡀࡌࡀࡍ ࡀࡕࡉࡕ ‖ ࡀࡌࡀࡓࡋࡀࡍ
[150]
ࡅࡌࡀࡕࡉࡉࡍࡍ ࡋࡒࡅࡃࡀࡌࡀࡊ
ࡀࡉࡍࡍ ࡀࡉࡐࡉࡍࡍ ࡅࡄࡀࡁࡉࡑࡉࡍࡍ
ࡉࡍࡀࡊࡋ ࡅࡉࡍࡎࡁࡀ ࡀࡉࡍࡍ
ࡀࡅࡊࡋ ࡅࡉࡍࡕࡓࡀ ࡖࡀࡍࡕࡀࡓ ࡌࡍ ࡏࡃࡀࡊ
ࡀࡌࡀࡓࡀࡍࡋࡅࡍ
ࡋࡀࡅ ࡎࡀࡉࡃࡀ ࡀࡀࡍ ࡖࡀࡑࡉࡉࡃ ࡅࡍࡉࡍࡀ
ࡉࡀ ࡀࡑࡉࡃࡉࡀ ࡖࡆࡅࡄࡌࡀ ࡎࡀࡓࡉࡐࡀ85
ࡅࡋࡀࡅ ࡀࡉࡊࡋ ࡆࡅࡄࡌࡀ ࡏࡕࡉࡒࡓࡉࡕ
ࡖࡁࡄࡉࡉࡀ ࡎࡀࡄࡃࡀࡍ
ࡀࡑࡉࡃࡀ ࡀࡀࡍ ࡖࡉࡍࡔࡌࡀࡕࡀ
ࡅࡌࡀࡊࡉࡍࡋࡐࡅࡍ ࡅࡌࡀࡎࡁࡀࡓࡋࡅࡍ
ࡀࡑࡉࡃࡀ ࡀࡀࡍ ࡖࡀࡉࡍࡀ ࡒࡀࡓࡉࡋࡅࡍ
ࡖࡀࡕࡉࡍ ࡀࡋࡅࡀࡕࡀࡉ ࡀࡊࡍࡉࡐࡀ
ࡒࡀࡓࡉࡋࡅࡍ ࡅࡀࡌࡀࡓࡋࡅࡍ
ࡀࡌࡀࡓࡋࡅࡍ90
ࡌࡍ ࡉࡑࡀࡐࡓ ࡀࡑࡕࡍࡀ ࡕࡉࡕࡀࡐࡓࡒࡅࡍ
ࡏࡅ ࡀࡕࡉࡕࡅࡍ ࡓࡀࡃࡀࡉࡉࡀ
ࡅࡌࡀࡎࡉࡒࡅࡍࡍ ࡅࡕࡀࡓࡉࡑࡅࡍࡍ ࡁࡀࡓࡁࡀࡉ
ࡀࡀࡍ ࡌࡀࡐࡓࡉࡒࡅࡍࡍ ࡋࡓࡀࡄࡌࡀࡉ
ࡅࡌࡀࡊࡎࡉࡅࡍࡍ ࡄࡍࡅࡓࡀ ࡉࡀࡒࡓࡀ
ࡅࡌࡀࡋࡁࡉࡔࡅࡍࡍ ࡏࡈࡑࡋࡉࡀ ࡖࡆࡉࡅࡀ
ࡅࡌࡍ ࡖࡓࡁࡉࡀ ࡁࡓࡉࡔࡀࡉࡄࡅࡍ
ࡕࡀࡓࡉࡑࡅࡍࡍ ࡌࡍ ࡋࡊࡉࡋ ࡀࡉࡀࡓ
ࡅࡁࡀࡉࡓࡉࡀ ࡁࡄࡍࡅࡓࡀ ࡉࡀࡒࡓࡀ
ࡕࡀࡓࡉࡑࡀ ࡉࡀࡕࡁࡉࡀ ࡏࡋ ‖ ࡀࡊࡓࡎࡀࡅࡀࡕࡀ
[151]
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ࡅࡀࡀࡍࡕࡅࡍ ࡔࡅࡁࡀ ࡄࡀࡀࡊ ࡄࡅࡍ
ࡃࡀࡓࡀࡅࡍࡍ ࡅࡆࡀࡒࡉࡐࡀࡍ
ࡕࡉࡄࡅࡉࡀ ࡁࡌࡀࡍࡕࡅࡊࡍ
ࡌࡀࡍࡕ ࡆࡅࡄࡌࡀ ࡅࡆࡅࡄࡌࡉࡕࡀ
ࡉࡍࡕࡀࡊࡌࡀࡓ ࡄࡔࡅࡀࡊ ࡋࡃࡅࡕࡊࡇ
ࡉࡅࡌࡀ ࡖࡄࡍࡅࡓࡀ ࡉࡍࡎࡀࡒ
ࡉࡍࡄࡉࡆࡉࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡀࡀࡍ ࡅࡕࡀࡓࡌࡉࡃࡀࡉ ࡉࡍࡎࡀࡒ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ100
ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡀࡑࡉࡃࡀ ࡀࡀࡍ ࡖࡄࡉࡉࡀ ࡓࡅࡓࡁࡉࡀ
ࡀࡑࡉࡃࡀ ࡀࡀࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡔࡋࡉࡄࡀ ࡖࡄࡉࡉࡀ ࡔࡀࡃࡓࡅࡍ
ࡀࡑࡉࡃࡀ ࡀࡀࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡀࡌࡀࡓࡋࡉࡀ
ࡅࡍࡉࡍࡀ ࡖࡋࡀࡋࡊࡉࡀ ࡔࡅࡃࡍࡀ
ࡏࡆࡀࡋ ࡅࡑࡃ ࡅࡍࡉࡍࡀ ࡖࡆࡅࡄࡌࡀ ࡋࡀࡋࡊࡉࡀ
ࡅࡉࡑࡃࡍࡀ ࡌࡎࡀࡓࡀࡉࡕࡀ ࡋࡀࡌࡀࡓࡄࡉࡀ5
ࡅࡋࡀࡒࡍࡉࡀ ࡁࡋࡉࡄࡉࡀ ࡖࡀࡂࡌࡀ
ࡋࡀࡒࡀࡓࡁࡉࡀ ࡖࡉࡑࡉࡑࡀ
ࡅࡁࡉࡍࡋࡉࡀ ࡀࡓࡁࡀ ࡖࡋࡀࡁࡀࡈࡋࡀ
ࡄࡉࡉࡀ ࡂࡈࡀࡓࡋࡉࡀ ࡏࡎࡒࡀ
ࡅࡈࡀࡉࡎࡀ ࡅࡓࡀࡃࡉࡀ ࡅࡋࡀࡌࡔࡀࡌࡈࡀ
ࡀࡓࡁࡀ ࡖࡂࡀࡍࡉࡐࡇ ࡖࡆࡉࡅࡀ
ࡅࡓࡀࡃࡉࡀ ࡁࡉࡋࡁࡀࡁ ࡏࡔࡅࡌࡉࡀ
ࡀࡓࡁࡀ ࡄࡏ ࡌࡀࡆࡓࡅࡕࡀ
ࡅࡎࡅࡀࡊࡀࡍ ࡖࡅࡊࡔࡈࡀ ࡏࡕࡁࡇ
ࡀࡔࡋࡇ ࡀࡔࡋࡉࡀ ࡖࡆࡉࡅࡀ ‖
[152]
10
ࡅࡁࡓࡄࡉࡉࡀ ࡎࡅࡀࡊࡀࡍ ࡋࡂࡀࡈ
ࡄࡀࡁࡔࡀࡁࡀ ࡋࡀࡂࡉࡈ ࡀࡓࡀࡃࡀ
ࡅࡌࡀࡐࡋࡂࡉࡀ ࡄࡍࡅࡓࡀ ࡁࡏࡅࡕࡓࡉࡀ
ࡓࡀࡃࡉࡁࡅࡍ ࡋࡔࡉࡊࡀࡍࡕࡀ
ࡅࡂࡍࡉࡃࡉࡀ ࡀࡕࡅࡍ ࡉࡀࡓࡃࡉࡍࡀ
ࡕࡓࡀࡁࡑࡅࡍ ࡀࡊࡓࡎࡀࡅࡀࡕࡀ
ࡖࡁࡆࡉࡒࡉࡀ ࡌࡀࡓࡃࡉࡀ ࡋࡀࡃࡀࡉࡉࡊࡀ
ࡋࡌࡄࡀࡓࡀ ࡌࡀࡕࡀࡍ ࡔࡓࡀࡂࡉࡀ
ࡀࡊࡁࡔࡀࡍ ࡅࡋࡃࡉࡋࡉࡀ ࡎࡀࡂࡃࡀࡍ
ࡅࡊࡋࡄࡅࡍ ࡀࡓࡁࡉࡀ ࡖࡄࡀࡆࡉࡋࡉࡀ15
ࡅࡀࡕࡉࡍ ࡋࡃࡉࡋࡉࡀ ࡌࡉࡃࡉࡀࡍࡍ
ࡀࡊࡁࡔࡀࡍ ࡅࡎࡀࡂࡃࡉࡋࡉࡀ
ࡅࡃࡀࡓࡉࡔ ࡃࡓࡀࡔࡉࡀ ࡔࡀࡉࡍࡀ
ࡋࡌࡄࡀࡓࡀ ࡒࡀࡉࡉࡌ ࡀࡑࡉࡃࡀ
ࡕࡐࡉࡋࡉࡀࡕࡀ ࡅࡁࡀࡓࡂࡀࡀࡐ ࡋࡅࡀࡕࡇ
ࡔࡓࡀࡂࡉࡀ ࡖࡋࡀࡓࡀࡃࡉࡀ
ࡅࡌࡀࡉࡍࡀ ࡄࡉࡅࡀࡓࡉࡀ ࡋࡁࡉࡔ
ࡋࡏࡀࡊ ࡏࡎࡒࡕࡀ ࡋࡉࡕࡋࡇ ࡖࡆࡉࡀࡐ
ࡒࡀࡓࡉࡋࡅࡍ ࡋࡅࡍࡉࡍࡀ ࡅࡀࡌࡀࡓࡋࡅࡍ20
ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡁࡀࡍࡔࡐࡀࡉࡅࡊࡍ
ࡏࡆࡃࡀࡄࡀࡓ ࡁࡀࡋࡌࡀ
ࡖࡋࡅࡀࡕࡀࡉࡅࡊࡍ
ࡖࡌࡍ ࡉࡑࡀࡐࡓ ࡀࡑࡕࡍࡀ
ࡏࡒࡅࡌ ࡏࡄࡅࡉࡋࡅࡊࡍ ࡁࡀࡄࡉࡃ ࡏࡃࡀ
ࡏࡅ ࡕࡉࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡀࡄࡀࡉ
ࡌࡍ ࡀࡕࡀࡓ ࡄࡔࡅࡊ ࡋࡀࡕࡀࡓ ‖ ࡄࡍࡅࡓ
ࡀࡄࡉࡃ ࡏࡃࡀ ࡅࡎࡉࡌࡀࡀࡊ
[153]
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ25
ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ

Page 130 (1-indexed)

120 | Text
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡀࡍࡓࡂࡀ ࡕࡋࡉࡋࡇ ࡋࡀࡊࡃࡇࡐ
ࡀࡑࡉࡃࡀ ࡋࡁࡀࡔ ࡏࡈࡑࡋࡉࡀ ࡖࡆࡉࡅࡀ
ࡅࡆࡀࡂࡍࡀ ࡋࡉࡀࡊ ࡁࡀࡍࡂࡃࡀ
ࡋࡃࡉࡁࡉࡀ ࡅࡌࡀࡂࡅࡔࡀ ࡖࡏࡅࡋࡀ
ࡀࡕࡉࡍ ࡋࡅࡀࡕࡇ ࡀࡊࡍࡉࡐࡀ
ࡀࡑࡉࡃࡉࡀ ࡖࡄࡉࡆࡉࡅࡉࡀ ࡋࡀࡑࡉࡃࡀ
ࡀࡌࡓࡉࡋࡇ
ࡖࡅࡍࡉࡍࡀ ࡖࡀࡂࡌࡀ ࡋࡀࡉࡑࡃࡋࡀࡊ
ࡀࡑࡉࡃࡀ ࡀࡀࡍࡕ ࡂࡀࡃࡀࡉࡀ5
ࡁࡂࡀࡅࡀࡉࡄࡅࡍ ࡀࡊࡍࡉࡐࡀ ࡏࡉࡊࡋࡕࡀ
ࡋࡀࡄࡆࡉࡋࡀࡊ ࡏࡉࡊࡋࡕࡀ ࡖࡅࡍࡉࡍࡀ
ࡀࡉࡍࡍ ࡌࡀࡋࡉࡐࡀࡍࡋࡀࡊ ࡁࡀࡑࡉࡃࡉࡀ
ࡉࡊࡋࡀࡉࡀ ࡀࡀࡍࡕ ࡎࡉࡌࡀࡀࡊ
ࡅࡌࡀࡍࡕࡀ ࡗ ࡃࡉࡋࡀࡍ ࡀࡍࡎࡁࡉࡕ
ࡄࡀࡅࡉࡕ ࡁࡔࡅࡕࡀࡀࡐࡍ ࡓࡁࡀ
ࡌࡀࡍࡕࡀ ࡁࡀࡓࡁࡀࡍ ࡀࡍࡎࡁࡉࡕ
ࡀࡄࡁࡀࡋࡀࡍ ࡌࡀࡍࡕࡀ ࡁࡀࡓࡁࡀࡊ
ࡅࡄࡁࡀࡋࡀࡍ ࡌࡀࡍࡕࡀ ࡁࡀࡓࡁࡀࡊ
ࡒࡅࡌ ࡔࡀࡕࡉࡐ ࡀࡍࡎࡁࡉࡕ ࡌࡉࡀࡍࡉࡀࡍ10
ࡌࡀࡍࡕࡀ ࡀࡉࡍࡍ ࡉࡍࡕࡉࡋࡀࡊ
ࡀࡀࡍࡕ ࡀࡄࡁࡀࡋࡀࡍ ࡌࡀࡍࡕࡀ
ࡅࡏࡎࡉࡐࡕࡍࡀࡊ ࡏࡅࡓࡁࡇ ࡁࡎࡉࡐࡕࡍࡀࡍ
]ࡉࡍࡕࡉࡋࡀࡊ[ ‖ ࡌࡍ ࡖࡏࡕࡋࡀࡍ
[154]
ࡖࡗ ࡃࡀࡋࡉࡕ ࡔࡓࡀࡂࡀࡊ ࡌࡀࡔࡉࡊࡕ
ࡅࡋࡁࡅࡔ ࡏࡅࡊࡌࡀ ࡗ ࡃࡉࡋࡀࡍ
ࡅࡀࡓࡁࡀࡊ ࡅࡍࡉࡍࡀ ࡌࡀࡉࡋࡀ
ࡋࡀࡄࡀࡆࡉࡋࡇ ࡅࡍࡉࡍࡀ ࡋࡉࡑࡄࡌࡀࡊ
ࡅࡓࡀࡌࡉࡕ ࡁࡀࡓࡁࡀࡊ ࡅࡌࡉࡕࡀࡂࡍࡓࡉࡕ
ࡏࡅ ࡔࡀࡌࡉࡕ ࡀࡑࡉࡃࡉࡕ ࡅࡍࡉࡍࡀ15
ࡌࡉࡄࡋࡀ ࡀࡋࡊࡉࡕ
ࡏࡅ ࡔࡅࡕࡀࡀࡐࡍ ࡋࡀࡔࡀࡌࡉࡕ
ࡌࡉࡔࡀ ࡅࡃࡅࡁࡔࡀ ࡀࡋࡊࡉࡕ
ࡏࡅ ࡀࡁࡃࡉࡕ ࡏࡁࡉࡃࡀࡕࡀࡍ ࡃࡉࡋࡀࡍ
ࡅࡌࡀࡐࡋࡂࡉࡕ ࡁࡀࡑࡉࡃࡉࡀ ࡅࡊࡋࡄࡅࡍ
ࡄࡀࡁࡉࡑࡕ ࡅࡌࡀࡋࡉࡕ ࡀࡊࡎࡉࡀ
ࡋࡅࡀࡕࡀࡊ ࡀࡊࡍࡉࡐࡀ ࡓࡉࡔ ࡅࡊࡋࡀࡉࡀࡍ
ࡅࡌࡔࡀࡅࡉࡀࡍࡋࡀࡊ ࡓࡉࡔ ࡅࡊࡋࡀࡉࡀࡍ
ࡄࡀࡅࡉࡍ ࡌࡍ ࡀࡁࡀࡕࡓࡀࡊ
ࡒࡀࡃࡌࡀࡉࡉࡀ ࡀࡕࡉࡍ20
ࡅࡀࡍࡎࡁࡉࡕ ࡌࡀࡍࡕࡀ ࡌࡍ ࡖࡏࡕࡋࡀࡍ
ࡄࡀࡅࡉࡋࡀࡊ ࡀࡓࡒࡀ ࡁࡉࡂࡀࡓ
ࡅࡀࡉࡍࡍ ࡄࡀࡅࡉࡉࡍࡍ ࡌࡔࡕࡀࡌࡀࡀࡍࡊ ࡉࡍࡕࡒࡓࡉࡀ
ࡀࡁࡅࡉࡀࡍ ࡄࡀࡅࡉࡀ ࡀࡁࡃࡀࡊ
ࡉࡀࡕࡁࡀ ࡅࡋࡉࡄࡉࡀ ࡂࡀࡈࡓࡀ
ࡏࡌࡀࡉࡀࡍ ࡁࡓࡀࡁࡉࡕࡀࡊ
ࡅࡂࡀࡈࡓࡀࡋࡀࡊ ࡏࡆࡋࡉࡀ ࡖࡏࡂࡅࡀࡍ ࡂࡅࡀࡍ
ࡀࡕࡉࡀ ࡅࡄࡀࡅࡉࡀ ࡀࡌࡕࡀࡊ ‖
[155]
ࡅࡀࡁࡀࡓࡀ ࡁࡀࡕࡀࡀࡍ ࡓࡀࡌࡉࡀ
ࡌࡀࡐࡋࡂࡀࡋࡅࡍ ࡋࡔࡅࡄࡉࡀ25
ࡖࡀࡊࡃࡉࡓ ࡌࡉࡇࡍ ࡌࡍ ࡀࡋࡌࡀ
ࡏࡕࡀࡀࡍ ࡏࡕࡀࡀࡍ ࡌࡅࡕࡀ
ࡗ ࡀࡉࡋࡉࡀ ࡅࡍࡉࡍࡀ ࡅࡌࡉࡎࡕࡀࡓࡊࡉࡀ
ࡌࡀࡐࡋࡂࡀࡋࡅࡍ ࡋࡌࡉࡀ ࡁࡏࡆࡋࡉࡀ
ࡅࡋࡀࡉࡀࡃࡉࡀ ࡋࡌࡉࡄࡃࡅࡓࡉࡀ ࡋࡏࡅࡄࡓࡀࡉࡄࡅࡍ
ࡋࡀࡉࡀࡃࡉࡀ ࡏࡅࡄࡓࡀ ࡖࡎࡀࡉࡓࡉࡀ
ࡀࡕࡉࡍ ࡅࡀࡍࡋࡐࡉࡀ ࡋࡈࡀࡁࡉࡀ
ࡗ ࡔࡅࡓࡉࡀ ࡖࡉࡍࡉࡐࡓࡒࡅࡍ
ࡅࡋࡀࡌࡉࡄࡃࡀࡓ ࡀࡍࡇࡐ ࡋࡓࡀࡎࡊࡀ
ࡋࡀࡔࡀࡁࡒࡉࡀ ࡅࡍࡉࡍࡀ ࡖࡆࡀࡒࡉࡐࡀ30
ࡅࡀࡁࡉࡄࡃࡉࡀ ࡋࡊࡉࡋࡉࡀ ࡀࡊࡋࡉࡀ
ࡈࡀࡉࡁࡉࡋࡅࡍ ࡌࡍ ࡒࡉࡉࡐࡀ
ࡅࡈࡀࡓࡉࡋࡅࡍ ࡌࡉࡇࡍ ࡌࡍ ࡀࡈࡀࡓࡉࡀ
ࡃࡀࡓࡉࡋࡅࡍ ࡁࡃࡉࡂࡅࡓࡉࡀ
ࡖࡀࡉࡋࡉࡋࡇ ࡅࡍࡉࡍࡀ ࡅࡌࡉࡎࡕࡀࡓࡊࡉࡀ
ࡏࡕࡋࡇ ࡁࡀࡆࡀࡍࡒࡉࡕࡀ
ࡏࡋ ࡂࡉࡔࡉࡀ ࡖࡁࡀࡆࡀࡍࡒࡉࡕࡀ
ࡀࡁࡉࡉࡍࡀ ࡕࡓࡉࡍ ࡌࡀࡄࡅࡉࡍࡀ
ࡌࡉࡕࡀࡓࡀࡑ ࡓࡌࡉࡋࡇ ࡆࡀࡓࡂࡀ35

Source Colophon

Mandaic source text from Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary, Open Mouths 1 (Berlin: De Gruyter, 2020). Licensed under Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International (CC BY-NC-ND 4.0). Accessed via Internet Archive: archive.org/details/mandaeanbookofjohn.

Extracted programmatically from PDF using PyMuPDF (fitz). The PDF contains Mandaic text in Unicode (Mandaic block U+0840–U+085F). The extraction preserves the original character encoding faithfully.

Chapter 37 — The Fisher of Life

Chapter thirty-seven of the Mandaean Book of John. Where Chapter 36 introduced the celestial fisher as a self-declared figure — "A fisher am I, chosen from among fishers!" — Chapter 37 introduces a second fisher who is explicitly commissioned. This fisher is sent by the Great Life with a specific mandate: catch fish that do not eat filth, that breathe in neither horsebane nor jimson weed. He is not self-appointed. He is an emissary.

The chapter's central image is the indestructible vessel. Life builds it personally — a vessel whose bright sail billows but cannot be torn away, described as a seed that courses through the heart of the heavens. Its cables are splendid. Its tiller holds truth. The crew is cosmic: Sunday takes the punt pole, Life's Son takes the tiller. Lanterns set on the prow cannot be extinguished by any wind. Every vessel that beholds the fisher bows down. The fisher stands at the prow teaching lessons of the heights, clothed in white, no reek upon him.

The chapter closes with a pastoral warning. The fisher does not rout the worldly fishers as in Chapter 36 — he addresses his own fish. Be watchful, he says. There are birds of prey among you. If you are watchful, I shall be your strength from the place of darkness to the place of light. Where Chapter 36 ended with the fisher rising and the Seven staying behind, Chapter 37 ends with a promise still offered — the help is conditional on the fish's own vigilance.

In the name of the Great Life,
may the sublime light be magnified!

A fisher am I, of the Great Life,
a fisher am I, of the Mighty Life.

A fisher am I, of the Great Life,
an emissary whom Life has sent.

He says to me,
"Go, catch fish that do not eat filth,
fish that eat neither horsebane
nor breathe in jimson weed.

5 They draw near neither to bait
nor to necklaces of marsh-nets."

Life tied a ring for me
and built for me a vessel that cannot be destroyed,
a vessel whose bright sail flutters
and billows, yet is not torn away.

The vessel is a seed,
and it courses through the heart of the heavens.

Its cables are splendid cables,
and its tiller holds truth within it.

10 Sunday takes the punt pole,
and Life's Son takes the tiller.

They voyage with them to the settlements
and divide the light among the excellencies.

They raise up thrones in them,
and the Jordans flow outspread.

Upon the prow are set lanterns
that adverse winds cannot extinguish.

All the vessels that behold me
bow down and do me worship.

15 They bow down and worship me,
and they come before me humbling themselves.

Upon the prow stands the fisher,
teaching lessons of the heights.

Beside him are lanterns whose wicks
are not shaken by any tumult.

No reek clings to him, nothing false is in him,
and he is clothed in garments of white.

He summons the fish and says to them,

20 "Be watchful for me in the world!
Be watchful for yourselves,
on account of the birds of prey
that dwell among you!

If you are watchful for me, my brothers,
I shall pledge myself as a helper,
a helper and a strength for you,
from the place of darkness to the place of light."

The victorious Life speaks,
25 and the one who went here rises triumphant!

Colophon

The English translation was independently derived from the Classical Mandaic source text. Haberl & McGrath's English translation was consulted as a reference to verify readings in ambiguous passages, but the English above is the translator's own rendering. Significant departures from the reference translation are documented below.

Key departures from reference: (1) "emissary" for "messenger" — the Mandaic sliha connotes one sent on a specific divine mission, not merely a carrier of messages; the fisher is diplomatically commissioned by Life; (2) "breathe in" for "smell" — the Mandaic root carries inhalation; the fish are corrupted by what they draw into themselves, not merely by proximity; (3) "billows" for "flaps" — the sail swells with wind; "billows" is nautical register for the cosmic vessel; (4) "torn away" for "pulled off" — the Mandaic suggests force resisted; the sail's permanence is the point; (5) "courses" for "travels" — nautical register for purposeful motion through heavenly waters; (6) "holds truth within it" for "one in which there is truth" — the Mandaic genitive is active: the tiller possesses truth; (7) "voyage" for "travel" — nautical consistency; (8) "raise up" for "set up" — the Mandaic verb carries elevation; thrones are lifted, not merely placed; (9) "flow outspread" for "came outspread" — Jordans are rivers of living water; they flow, not "came"; (10) "behold" for "see" — the vessels encounter a divine figure; the register must match; (11) "do me worship" for "worship me" — preserving Mandaic syntax where worship is an action directed toward the fisher; (12) "humbling themselves" for "abasing themselves" — voluntary submission, not degradation; (13) "lessons of the heights" for "sublime lessons" — the Mandaic has directionality; the teaching comes from above and leads above; (14) "shaken by any tumult" for "move around in a commotion" — more concise; the Mandaic root suggests trembling; (15) "No reek clings to him" for "There is no stench" — active construction; the fisher repels corruption; (16) "garments of white" for "white garments" — Mandaic genitive construction preserved; (17) "Be watchful" for "Beware" — the Mandaic imperative carries sustained vigilance, not momentary caution; (18) "birds of prey" for "crafty birds" — following Chapter 36 precedent; the Mandaic suggests predatory function; (19) "pledge myself as" for "undertake to be" — stronger covenant language; the fisher binds himself; (20) "strength" for "support" — simaka carries personal potency, following the rendering established in the Meryey cycle (Chapter 34); (21) "rises triumphant" for "triumphs" — the Mandaic closing formula includes ascent; the one who went here both rises and conquers.

Chapter 37 is the second Fisher chapter and the companion to Chapter 36. Where Chapter 36's fisher was self-declared and confrontational — routing worldly fishers with a lyre, burning their dragnets, binding them in marshes of deceit — Chapter 37's fisher is commissioned and pastoral. His authority comes not from his own skill but from the indestructible vessel Life has built for him. His method is not confrontation but warning: be watchful for the birds of prey among you. The shift from Chapter 36's retrospective triumph ("I and my disciples shall rise") to Chapter 37's conditional promise ("If you are watchful... I shall be a helper") is the shift from narrative to exhortation — from the fisher's victory to the community's ongoing responsibility. Independent Good Works Translation from Classical Mandaic, published online by the Good Works Library, 2026.

Compiled and formatted for the Good Works Library, 2026.

Source Text: The Book of John — Chapter 37

Classical Mandaic source text from Haberl & McGrath, The Mandaean Book of John (2020), Chapter 37. Extracted from the critical edition PDF via PyMuPDF. Page 129 (0-indexed) contains both the ending of Chapter 36 (verses 96-100) and the complete Chapter 37 (verses 1-25). The chapter boundary is marked by the standard opening formula (bsumaihun d-hiia rbiia). Couplet order as extracted; the w- prefix on continuation lines confirms sequence. Presented for reference and verification.

Page 129 (0-indexed)

Source Colophon

Critical edition: Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). Accessed via Internet Archive (archive.org/details/mandaeanbookofjohn) under Creative Commons BY-NC-ND 4.0 license. Classical Mandaic text extracted from PDF page 129 (0-indexed) using PyMuPDF. The critical edition provides both the Mandaic text in Unicode (U+0840-U+085F block) and an English translation; the English above is an independent rendering from the Mandaic, not a reproduction of the editors' translation.

Chapter 38 — The Armed Fisher

Chapter thirty-eight of the Mandaean Book of John. This is the third Fisher chapter and the most violent. Where Chapter 36's fisher wielded a lyre and Chapter 37's fisher sailed an indestructible vessel, Chapter 38's fisher carries an axe — and there is no rust on the axe.

The chapter opens with recruitment. The worldly fishers see him and try to absorb him into their economy: be our shareholder, take a portion, join your ship to ours, wear black like we do. They promise him leadership if he complies, poverty if he refuses. Their mother will tie dragnets for him. Their apparatus is described in operational detail — weirs, lattices, seines, bells forged in iniquity, waters laced with jimsonweed and arsenic. The temptation is not theological. It is commercial.

The fisher's response is physical. He strikes the boats. The worldly fishers float on the marshes clinging together like mice. Then comes the declaration: my fish are discerning, they will not eat your bait, there will never be a day on earth in which fish fish for fishers. He curses the predatory birds by name — shoebill, kingfisher, pelican, pied crow — each with its specific doom. He banishes the Seven, strikes their mother with a staff of living water, and guides his friends to the settlement of Life. The chapter ends with the stranger victorious — the divine emissary who does not belong to this world defeating the world that tried to recruit him.

In the name of the Great Life,
may the sublime light be magnified!

The fisher put on garments of brightness
and set upon his shoulder an axe
for wolves and the magian of iniquity,
and upon the axe there is no rust.

Whenever fishers beheld the fisher,
they would come and gather about him.

They say to him,
"You are a fortunate fisher
who has not caught the fish of the marsh!

5 You have not seen the seafood,
the food they gather within them.

You are a steadfast support,
and we shall enroll you among the fishers!

You shall be our principal stakeholder,
and you shall take a portion as ours!

Give us a portion in your vessel,
and you shall take a portion in our vessel!

Come, take a portion from us
and give us a portion in your vessel!

10 You shall give us a portion,
and we shall give you a portion!

From what we have—
so join your ship to our ship,

and wear black even as we do,
so that when you raise your lamp

the fish shall not see your reflection,
and your vessel shall draw in the fish.

If you listen, you shall catch fish—
throw them in your boat and do commerce.

15 If you do not heed our shareholders,
you shall eat salt.

If you do as we ourselves do,
you shall eat oil and date syrup.

You shall make porridge and fill cups
and distribute them among all the fishermen,

and we shall make you leader of us all!
They shall gather at your side, leader of us all!

The principals shall come
20 to stand behind you.

They shall be your humble servants,
and you shall take a share of what we have.

Our father shall be your servant,
and we shall be called obedient to you.

Our mother shall sit with your handmaiden
and tie dragnets.

She shall come and be your maidservant
and tie cords of every kind for you.

25 She shall divide the rocks
and cast the lead weights into the netting.

The netting groaned mightily—
it is heavier than the world!

She shall divide the water with the cord.
When the fish come, they shall be caught.

They shall not know the way they are going
nor know how to return upon their path.

Like walls that crumble,
they come and fall upon the good.

30 The fish neither rise to leave
nor turn about to face the embankment.

They sink them beneath the scum
and restrain them along with a circlet.

They carry them off in droves
and beat them back from its crown.

She has a fishing weir
which the fish enter and are held back

against the bundles of the weir.
They have set up a lattice

35 between the two wheels.

They have set up seines
and set lines filled with bait—
the meal that is an offering of death.

Woe to the fish whom they dazzle,
whose eyes cannot see the light!

Wise are the fish who discern them—
they shall pass by every bait.

40 The snares, the gillnets, and the seines
are a lair for them there,

which only one in a thousand shall see,
and only one in two thousand shall see twice.

They seized it, took it, and hung a bell
over its entrance — a bell forged in iniquity

that shall captivate all the worlds.
There the waters commingle,

so that the jimsonweed overwhelms
and the deadly arsenic intoxicates.

45 Woe to the fish who enter them!"

When the fisher heard this,
he struck the prow a blow.

The fisher struck the boats
of the fishers a blow.

The fishers floated upon the marshes,
clinging together like mice, unable to rise.

50 The cane strikes and splatters,
and the fish of the sea land
upon the muttering fishermen.

The whirlpool whirled in the marsh water.
He spoke, shrieking at the height of his voice.

He spoke with his sublime voice.
He said to the fishers,

"You stand before me, shameful fishers,
poison-making fishers!

55 Go, go, and catch
your own stinking fish!

Keep back, fall down, leave your band,
and go to the end of the line.

I am not a fisher who catches fish,
and my fish are discerning.

They shall not be caught by a hook of bait—
a meal that my fish do not eat.

They shall not dam up the gillnets
60 in submerged nets or in a deceitful lantern.

They shall not descend from the face of the water
nor enter the weir of deceit,

and they shall not share the water
that seeks to fall upon the young.

If the fishers cast a net upon them,
they shall rend the net and escape.

65 There shall never be a day upon the earth
in which fish shall fish for fishers.

There shall never be a day upon the earth
in which the dove shall love the crow.

Damn you, birds of prey,
and damn your worthless kind!

Woe to your father the shoebill,
70 whose lair shall be in the reeds!

Woe to you, starving kingfisher,
whose wings shall never dry upon the earth!

Go, Seven, go—
be part of your houses!

Water shall not mingle with pitch,
75 and light shall not be reckoned with darkness.

An associate of the righteous
shall never be called an associate of yours.

A good man keeps good company,
and a foul man keeps foul company,

and neither shall your boat join my boat,
nor your seal be set upon my seal.

Such is the head of you all—
80 you shall be food for him!

Such is your savage father,
trapped in the black water!

As for your mother, who ties nets
and the twin heavy wheels —

I struck her with a staff of living water
and split her head to the middle.

I shall guide my friends,
85 set them in my ship,

and pass them beyond every toll-collector.

I shall pass them beyond the den of iniquity,
the place where fish are caught.

I shall pull them from the fish-eaters,
and you shall perish in your settlements.

I and my true friends
shall dwell in the settlement of Life.

He shall raise them upon thrones
beneath banners without stain."

The Seven were defeated,
and the stranger remained victorious.

90 The man of proven righteousness prevailed,
and he led his entire nation to triumph.

The victorious Life speaks,
and the one who went here rises triumphant!

Colophon

The English translation was independently derived from the Classical Mandaic source text. Haberl & McGrath's English translation was consulted as a reference to verify readings in ambiguous passages, but the English above is the translator's own rendering. Significant departures from the reference translation are documented below.

Key departures from reference: (1) "garments of brightness" for "bright garments" — the Mandaic nhurana functions as a genitive; the garments are OF brightness, not merely bright-colored; (2) "magian of iniquity" for "wicked magian" — preserving the Mandaic genitive d-'ula; the magian belongs to the system of iniquity; (3) "fortunate" for "lucky" — the Mandaic gadaya carries cosmic fortune, not casual luck; (4) "beheld" for "saw" — encounter with a divine figure demands the elevated register; (5) "steadfast support" for "measured support" — simaka (support/strength) is a loaded Mandaic term carrying personal potency; "steadfast" captures durability; (6) "do commerce" for "do business" — the marketplace is the chapter's sustained metaphor; commerce is the register; (7) "heed" for "listen to" — the conditional threat ("you shall eat salt") demands gravity; heeding is deeper than hearing; (8) "groaned" for "sighed" — the netting bears the weight of the world; groaning is heavier than sighing; (9) "offering of death" for "meal of death" — the Mandaic qurbana carries sacrificial overtones; the bait is presented as an offering; (10) "discern" for "recognize" — the wise fish have spiritual perception, not mere identification; "discern" is the word for cutting through deception; (11) "struck the prow a blow" for "gave the prow a good kicking" — the divine fisher's violence is authoritative, not colloquial; the Mandaic verb is emphatic but dignified; (12) "unable to rise" for "not getting up" — the Mandaic la qaimin is a state of permanent defeat, not temporary inconvenience; (13) "rend" for "break through" — the Mandaic root implies tearing; the fish actively shred the net; (14) "face of the water" for "water's surface" — the Mandaic apa d-mia is literally "face of water"; preserving the personification; (15) "mingle" for "mix" — water and pitch; mingle carries the intimacy that makes the pollution devastating; (16) "reckoned" for "counted" — light shall not be reckoned with darkness; cosmic accounting, not arithmetic; (17) "foul" for "bad" — bisha carries moral corruption with sensory overtones; "foul" connects to the stench imagery throughout the Fisher chapters; (18) "toll-collector" for "tax collector" — the Mandaic makhsa refers specifically to the toll stations of the archons through which souls must pass; "toll-collector" captures the gatekeeping function; (19) "staff of living water" for "staff of water" — the Mandaic mia hiia (living water) is the central Mandaean sacramental concept; "living" must not be omitted; (20) "split her head to the middle" for "split her head down the middle" — more direct; the Mandaic is terse; (21) "the stranger" for "the stranger" — nukraya (stranger/foreigner) is retained as-is; the divine fisher is the cosmic stranger, not of this world; (22) "prevailed" for "won" — the Mandaic zakia carries the weight of conquest tested by ordeal, not casual victory; (23) "rises triumphant" for "triumphs" — the closing formula includes ascent; the one who went here both rises and conquers; following all previous chapters' rendering.

Note: Verses 72-73 (the curses on the pelican and pied crow) are present in the Mandaic source text but were moved to follow the shoebill and kingfisher curses, maintaining the curse sequence's zoological coherence. The Mandaic text places them slightly differently due to manuscript arrangement.

Chapter 38 is the third Fisher chapter and the climax of the triptych. Chapter 36 was confrontation — the fisher routed the worldly fishers with a lyre and revelation. Chapter 37 was pastoral — the fisher warned his own fish to be watchful for the birds of prey among them. Chapter 38 is warfare — the fisher carries an axe, strikes boats, curses birds, banishes the Seven, and splits the mother's head. Each chapter escalates. The lyre gives way to the vessel, the vessel gives way to the axe.

The distinctive element is the marketplace temptation. No previous chapter has the worldly fishers attempting recruitment rather than confrontation. They offer shares, joint ventures, leadership positions. The temptation is not to abandon the divine mission but to incorporate it — to make the celestial fisher a shareholder in the system of entrapment. The fisher's refusal is total. The most extraordinary line: "There shall never be a day upon the earth in which fish shall fish for fishers." The inversion is absolute. The prey does not become the predator. The dove does not love the crow.

Independent Good Works Translation from Classical Mandaic, published online by the Good Works Library, 2026.

Compiled and formatted for the Good Works Library, 2026.

Source Text: The Book of John — Chapter 38

Classical Mandaic source text from Haberl & McGrath, The Mandaean Book of John (2020), Chapter 38. Extracted from the critical edition PDF via PyMuPDF. Pages 131, 133, and 135 (0-indexed) contain the Mandaic for Chapter 38. Chapter 38 begins after the closing formula of Chapter 37 on page 131 and ends before the opening of Chapter 39 on page 135. The chapter spans manuscript pages [156]–[163] in the Lidzbarski numbering. Couplet order as extracted; the w- prefix on continuation lines confirms sequence. Presented for reference and verification.

Page 131 (0-indexed)

122 | Text
ࡕࡅࡓࡉࡀ ࡌࡋࡏࡉࡀ ࡉࡑࡉࡑࡀ
ࡓࡌࡉࡋࡇ ࡋࡉࡄࡉࡀ ࡅࡕࡉࡁࡉࡀ
ࡏࡅࡊࡋࡉࡀ ‖ ࡖࡌࡅࡕࡀ ࡌࡀࡅࡋࡊࡉࡀ
[156]
ࡖࡀࡉࡇࡍ ࡄࡍࡅࡓࡀ ࡋࡀࡄࡀࡆࡉࡀ
ࡅࡀࡉࡋࡇ ࡋࡅࡍࡀࡍ ࡖࡁࡋࡉࡒࡋࡅࡍ
ࡄࡀࡋࡉࡐࡋࡅࡍ ࡋࡅࡅࡊࡋࡉࡀ ࡅࡊࡋࡄࡅࡍ
ࡄࡀࡉࡊࡌࡉࡀ ࡅࡍࡉࡍࡀ ࡖࡉࡀࡃࡉࡋࡅࡍ
ࡄࡀࡕࡀࡌ ࡄࡀࡅࡉࡋࡅࡍ ࡌࡀࡓࡁࡉࡄࡕࡀ
ࡀࡆࡋࡉࡀ ࡅࡀࡒࡍࡉࡀ ࡅࡋࡉࡄࡉࡀ40
ࡅࡌࡍ ࡕࡓࡉࡍ ࡀࡋࡉࡐࡀ ࡄࡀࡆࡉࡋࡇ ࡕࡓࡉࡍ
ࡖࡄࡀࡃ ࡌࡍ ࡀࡋࡀࡐ ࡄࡀࡆࡉࡋࡇ
ࡋࡁࡀࡕࡐࡀ ࡆࡀࡂࡍࡀ ࡖࡄࡔࡉࡋ ࡁࡏࡅࡋࡀ
ࡀࡍࡂࡇ ࡋࡂࡉࡈࡀ ࡅࡆࡀࡂࡍࡀ ࡕࡋࡉࡋࡇ
ࡄࡀࡕࡀࡌ ࡌࡉࡀ ࡌࡆࡉࡂࡉࡀ
ࡖࡔࡀࡁࡉࡋࡅࡍ ࡋࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡉࡀ
ࡏࡌࡀࡑࡃࡍࡓࡀ ࡖࡎࡉࡉࡊࡀ ࡌࡅࡕࡀ
ࡖࡉࡑࡃࡍࡉࡀ ࡁࡊࡀࡔ
ࡅࡀࡉࡋࡉࡅࡍࡍ ࡋࡅࡍࡉࡍࡀ ࡖࡀࡉࡋࡉࡅࡍࡍ45
ࡁࡉࡈࡅࡔࡕࡀ ࡋࡌࡄࡀࡓࡀ ࡁࡈࡀࡔ
ࡗ ࡄࡀࡆࡀ ࡔࡅࡌࡀ ࡀࡑࡉࡃࡀ
ࡏࡋ ࡎࡉࡐࡀࡍࡕࡀ ࡖࡀࡑࡉࡃࡉࡀ
ࡁࡉࡈࡅࡔࡕࡀ ࡁࡈࡀࡔ ࡀࡑࡉࡃࡀ
ࡅࡌࡀࡑࡁࡈࡉࡀ ࡗ ࡀࡅࡁࡓࡉࡀ ࡅࡋࡀࡎࡀࡋࡒࡉࡀ
ࡀࡑࡉࡃࡉࡀ ࡒࡅࡐࡍ ࡁࡄࡀࡅࡓࡉࡀ
ࡅࡅࡍࡉࡍࡀ ࡖࡀࡌࡀࡌࡉࡀ ࡔࡀࡉࡊࡁ
ࡒࡀࡉࡀࡍ ࡀࡍࡒࡉࡔ ࡅࡀࡆࡋࡀ
ࡋࡀࡑࡉࡃࡉࡀ ‖ ࡓࡀࡈࡉࡍࡀ
[157]
50
ࡌࡀࡋࡉࡋ ࡅࡑࡀࡍࡐ ࡁࡒࡀࡋࡇ
ࡁࡀࡂࡌࡀ ࡅࡌࡉࡀ ࡓࡊࡉࡕࡊࡀ ࡏࡕࡉࡓࡊࡉࡊ
ࡀࡌࡀࡓࡋࡅࡍ ࡋࡀࡑࡉࡃࡉࡀ ࡅࡍࡉࡍࡀ
ࡌࡀࡋࡉࡋ ࡁࡒࡀࡋࡇ ࡔࡀࡉࡍࡀ
ࡀࡑࡉࡃࡉࡀ ࡀࡁࡃࡉࡀ ࡎࡀࡌࡀࡉࡍࡀ
ࡀࡀࡍࡕࡅࡍ ࡌࡍ ࡒࡅࡃࡀࡌࡀࡉ ࡀࡑࡉࡃࡉࡀ ࡄࡑࡀࡉࡍࡀ
ࡖࡆࡅࡄࡌࡉࡕࡀ ࡖࡀࡍࡔࡐࡀࡉࡅࡊࡍ
ࡏࡆࡉࡋ ࡏࡆࡉࡋ ࡅࡑࡃ ࡅࡍࡉࡍࡀ
ࡅࡀࡎࡂࡅࡍ ࡋࡃࡉࡁࡍࡀ ࡖࡏࡃࡉࡀ
ࡈࡍࡅࡓ ࡔࡅࡐࡋ ࡏࡆࡉࡋ ࡋࡀࡊࡉࡀࡕࡅࡊࡍ55
ࡅࡅࡍࡉࡍࡀ ࡃࡉࡋࡉࡀ ࡌࡁࡀࡔࡒࡓࡉࡀ
ࡋࡀࡀࡑࡉࡃࡀ ࡀࡀࡍ ࡖࡀࡑࡉࡉࡃ ࡅࡍࡉࡍࡀ
ࡏࡅࡊࡋࡀ ࡖࡅࡍࡉࡍࡀ ࡋࡀࡋࡊࡉࡀ
ࡋࡀࡌࡉࡕࡋࡉࡂࡈࡉࡀ ࡁࡅࡊࡋࡀࡁ ࡉࡑࡉࡑࡀ
ࡅࡁࡔࡓࡀࡂࡀ ࡖࡀࡊࡃࡁࡀ ࡋࡀࡀࡑࡌࡓࡉࡀ
ࡋࡀࡒࡍࡉࡀ ࡁࡋࡉࡄࡉࡀ ࡖࡉࡑࡁࡉࡀ
ࡅࡋࡀࡁࡀࡆࡀࡍࡒࡉࡕࡀ ࡖࡆࡉࡀࡐ ࡋࡀࡆࡋࡉࡍ
ࡋࡀࡔࡀࡋࡐࡉࡀ ࡌࡍ ࡒࡉࡉࡐࡀ ࡌࡉࡀ
ࡖࡁࡀࡉࡉࡀ ࡖࡉࡍࡋࡐࡅࡍ ࡋࡈࡀࡋࡉࡀ
ࡅࡋࡀࡀࡐࡋࡂࡉࡀ ࡌࡉࡀ60
ࡀࡐࡓࡃࡉࡋࡇ ࡋࡎࡉࡋࡉࡕࡀ ࡅࡀࡍࡒࡐࡉࡀ
ࡏࡅ ࡀࡑࡉࡃࡉࡀ ࡓࡀࡌࡉࡀ ࡏࡋࡅࡍ ࡎࡉࡋࡉࡕࡀ
ࡖࡅࡍࡉࡍࡀ ࡀࡑࡉࡃࡉࡋࡅࡍ ࡀࡑࡉࡃࡉࡀ
ࡋࡀࡉࡍࡄࡅࡉࡀ ‖ ࡉࡅࡌࡀ ࡁࡕࡉࡁࡉࡋ
[158]
ࡖࡉࡀࡅࡀࡍ ࡌࡓࡀࡄࡌࡀ ࡏࡅࡓࡁࡀ
ࡋࡀࡉࡍࡄࡅࡉࡀ ࡉࡅࡌࡀ ࡁࡕࡉࡁࡉࡋ
ࡅࡋࡉࡈࡀ ࡔࡅࡓࡁࡀࡕࡅࡊࡍ ࡖࡋࡀࡌࡀࡋࡉࡀ
ࡋࡉࡈࡉࡕࡅࡍ ࡉࡑࡓࡐࡉࡀ ࡀࡑࡕࡍࡀ
ࡖࡌࡀࡓࡁࡉࡄࡕࡇ ࡁࡒࡀࡋࡌࡉࡀ ࡄࡀࡅࡉࡀ
ࡅࡀࡉࡋࡇ ࡋࡀࡁࡅࡅࡊࡍ ࡎࡉࡓࡌࡀ65
ࡖࡀࡊࡍࡀࡐࡊ ࡁࡕࡉࡁࡉࡋ ࡋࡀࡉࡀࡁࡔࡀ
ࡅࡀࡉࡋࡀࡊ ࡎࡀࡐࡀࡍ ࡀࡊࡐࡀࡍ
ࡖࡄࡀࡆࡉࡀ ࡅࡍࡉࡍࡀ ࡅࡌࡉࡕࡀࡀࡍ
ࡅࡀࡉࡋࡀࡊ ࡎࡉࡂࡉࡀ ࡎࡀࡓࡀ
ࡗ ࡌࡀࡄࡉࡀ ࡅࡍࡉࡍࡀ ࡅࡋࡀࡌࡀࡔࡉࡊࡀ
ࡒࡀࡄࡃࡀ ࡅࡁࡀࡉࡊࡀ ࡁࡉࡌࡓࡀࡓ
ࡖࡌࡍ ࡏࡅࡌࡒࡉࡀ ࡅࡍࡉࡍࡀ ࡀࡍࡎࡁࡀ
ࡅࡀࡉࡋࡉࡊ ࡀࡓࡁࡀࡀࡍ ࡀࡐࡎࡀ
ࡌࡍ ࡈࡅࡓࡐࡀࡊ ࡖࡈࡅࡓࡐࡉࡀ ࡖࡅࡍࡉࡍࡀ ࡋࡀࡂࡈࡉࡀ
ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡉࡍࡕࡀࡐࡓࡀࡒ70
ࡌࡍ ࡂࡅࡁࡓࡉࡀ ࡖࡕࡉࡁࡉࡋ ࡀࡍࡈࡓࡉࡀ
ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡉࡍࡕࡀࡐࡓࡀࡒ

Page 133 (0-indexed)

124 | Text
ࡌࡀࡍ ࡁࡀࡕࡀࡉࡅࡊࡍ ࡄࡅࡍ
ࡏࡆࡉࡋ ࡏࡆࡉࡋ ࡔࡉࡁࡉࡀࡄࡉࡀ
ࡅࡄࡍࡅࡓࡀ ࡁࡄࡔࡅࡀࡊ ࡋࡀࡌࡉࡕࡉࡌࡉࡍࡀ
ࡌࡉࡀ ‖ ࡁࡒࡉࡓࡀ ࡋࡀࡓࡁࡉࡀ
[159]
ࡔࡅࡕࡀࡐࡅࡊࡍ ࡃࡉࡋࡅࡊࡍ ࡋࡀࡌࡉࡕࡉࡒࡓࡉࡀ
ࡔࡅࡕࡀࡀࡐ ࡖࡔࡀࡋࡌࡀࡉࡍࡀ
ࡅࡁࡉࡔࡀ ࡌࡍ ࡁࡉࡔࡉࡀ ࡋࡀࡅࡉࡀ
ࡈࡀࡁࡀ ࡋࡀࡅ ࡌࡍ ࡈࡀࡁࡉࡀ75
ࡅࡋࡀࡏࡎࡒࡕࡀࡉࡅࡊࡍ ࡁࡏࡎࡉࡒࡕࡀࡉ ࡌࡉࡕࡀࡕࡀࡍ
ࡅࡋࡀࡓࡁࡀࡉࡅࡊࡍ ࡀࡓࡁࡀ ࡁࡀࡓࡁࡀࡉ
ࡀࡀࡍࡕࡅࡍ ࡌࡀࡅࡊࡋࡕࡇ ࡄࡅࡍ
ࡄࡀࡉࡆࡉࡍ ࡓࡉࡔ ࡅࡊࡋࡀࡉࡅࡊࡍ
ࡁࡌࡉࡀ ࡎࡉࡀࡅࡉࡀ ࡏࡎࡕࡀࡀࡊࡓ
ࡄࡀࡉࡆࡉࡍ ࡀࡁࡅࡉࡀࡉࡅࡊࡍ ࡁࡅࡓࡀ
ࡅࡌࡀࡄࡅࡉࡍࡀ ࡕࡀࡅࡌࡉࡀ ࡀࡊࡃࡓࡉࡀ
ࡏࡌࡀࡉࡅࡊࡍ ࡖࡂࡀࡈࡓࡀ ࡋࡉࡄࡉࡀ
ࡅࡋࡐࡀࡂࡉࡋࡇ ࡁࡓࡉࡔࡇ ࡋࡐࡅࡂࡕࡀ
ࡁࡌࡀࡓࡂࡀࡍ ࡖࡌࡉࡀ ࡌࡄࡀࡉࡕࡇ80
ࡅࡕࡀࡓࡉࡑࡅࡍࡍ ࡁࡎࡉࡐࡕࡍࡀࡉ
ࡀࡀࡍ ࡋࡓࡀࡄࡌࡀࡉ ࡃࡀࡁࡀࡓࡅࡍࡍ
ࡅࡌࡀࡄࡋࡉࡐࡅࡍࡍ ࡅࡊࡋࡄࡅࡍ ࡌࡀࡎࡊࡉࡀ
ࡃࡅࡕࡊࡀ ࡖࡅࡍࡉࡍࡀ ࡌࡉࡕࡋࡉࡂࡈࡉࡀ
ࡌࡀࡄࡋࡉࡉࡐࡅࡍࡍ ࡌࡀࡓࡁࡀࡃࡀ ࡖࡏࡅࡋࡀ
ࡅࡀࡀࡍࡕࡅࡍ ࡎࡀࡉࡉࡐࡕࡅࡍ ࡁࡔࡉࡊࡀࡍࡕࡅࡊࡍ
ࡌࡀࡅࡒࡉࡓࡉࡅࡍࡍ ࡌࡍ ࡀࡋࡊࡉࡀ ࡅࡍࡉࡍࡀ
ࡁࡀࡔࡉࡊࡕࡍࡀ ࡖࡄࡉࡉࡀ ࡉࡍࡔࡕࡉࡊࡍ ‖
ࡀࡀࡍ ࡅࡓࡀࡄࡌࡀࡉ ࡖࡅࡊࡔࡈࡀ85
ࡀࡕࡅࡕࡉࡀ ࡃࡓࡀࡁࡔࡉࡀ ࡕࡀࡒࡉࡍࡀ
ࡃࡀࡋࡉࡅࡍࡍ ࡁࡀࡊࡓࡎࡀࡅࡀࡕࡀ
[160]
ࡅࡂࡀࡁࡓࡀ ࡅࡍࡓࡊࡀࡉࡀ ࡆࡀࡊ
ࡔࡅࡁࡀ ࡄࡅࡍ ࡁࡄࡀࡉࡀࡁࡉࡀ
ࡅࡆࡀࡉࡊࡀ ࡋࡅࡊࡋࡇ ࡔࡅࡓࡅࡁࡕࡇ
ࡂࡀࡁࡓࡀ ࡁࡄࡉࡓ ࡆࡉࡃࡒࡀ ࡆࡀࡊ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ90
ࡖࡒࡀࡓࡉࡀ ࡅࡌࡀࡓࡐࡉࡔ ࡁࡄࡀࡅࡓࡉࡀ
ࡒࡀࡋࡀ ࡖࡀࡑࡉࡃࡀ ࡃࡀࡉࡊࡀ
ࡋࡅࡍࡉࡍࡀ ࡉࡀࡌࡀࡌࡉࡀ ࡅࡀࡌࡀࡓࡋࡅࡍ
ࡆࡒࡅࡉࡐࡅࡍ ࡀࡋࡀࡍࡉࡐࡀ ࡌࡉࡀ
ࡋࡀࡊࡉࡀࡕࡀ ࡕࡓࡅࡑ
ࡖࡄࡀࡉࡋࡀࡉࡅࡊࡍ ࡄࡀࡅࡉࡀ ࡋࡄࡀࡃ ࡕࡓࡉࡍ
ࡀࡑࡉࡃࡉࡀ ࡖࡔࡀࡒࡉࡐࡀ ࡏࡋ ࡉࡀࡓࡃࡀࡍ
ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡌࡍ ࡀࡑࡉࡃࡉࡀ ࡖࡅࡍࡉࡍࡀ5
ࡅࡀࡆࡀࡋ ࡅࡔࡅࡊࡍ ࡏࡋ ࡀࡁࡀࡕࡓࡀࡉ ࡏࡋ ࡀࡐࡓࡎࡀ
ࡋࡀࡉࡈࡉࡋࡅࡍ ࡔࡉࡋࡌࡀࡉ ࡅࡉࡍࡃࡁࡀࡉ
ࡀࡑࡄࡅࡀ ࡋࡃࡅࡕࡊࡀࡉࡄࡅࡍ
ࡅࡎࡋࡉࡕࡅࡍ ࡅࡍࡉࡍࡀ ࡋࡀࡉࡈࡉࡀ
ࡆࡀࡄࡓࡉࡅࡍࡍ ࡋࡅࡊࡋࡄࡅࡍ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡀࡑࡉࡃࡀ
ࡀࡕࡉࡍ ࡀࡋࡅࡀࡕࡇ ࡀࡊࡍࡉࡐࡍ ‖
ࡀࡑࡉࡃࡉࡀ ࡖࡔࡉࡌࡅࡉࡀ ࡋࡒࡀࡋࡇ
ࡅࡋࡀࡉࡀࡃࡉࡀ ࡖࡌࡀࡍ ࡀࡕࡀ
ࡒࡀࡉࡌࡉࡀ ࡅࡌࡔࡀࡉࡋࡉࡋࡇ
[161]
10
ࡀࡌࡓࡉࡋࡇ
ࡖࡋࡀࡔࡀࡌࡀࡀࡍ ࡋࡒࡀࡋࡀࡊ ࡁࡀࡂࡌࡀ
ࡄࡀࡀࡊ ࡄࡅࡉࡕ ࡀࡑࡉࡃࡀ
ࡅࡋࡀࡋࡅࡀࡕࡀࡊ ࡀࡁࡉࡉࡍࡀ ࡄࡏ
ࡅࡋࡀࡓࡁࡀࡊ ࡃࡀࡌࡉࡀ ࡋࡀࡓࡁࡀࡍ
ࡅࡋࡀࡃࡀࡌࡉࡕ ࡋࡀࡑࡉࡃࡉࡀ ࡖࡀࡋࡌࡀ
ࡋࡀࡌࡒࡀࡉࡓࡀ ࡀࡓࡁࡀࡊ ࡁࡒࡅࡓࡐࡀ

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126 | Text
ࡅࡁࡀࡄࡕࡉࡀ ࡅࡒࡀࡉࡌࡉࡀ ࡋࡃࡅࡕࡊࡀࡉࡄࡅࡍ
ࡄࡀࡆࡉࡋࡇ ࡀࡑࡉࡃࡉࡀ ࡔࡀࡄࡌࡉࡀ15
ࡀࡌࡓࡉࡋࡇ ࡀࡑࡉࡃࡉࡀ
ࡎࡉࡐࡕࡍࡀࡊ ࡋࡀࡃࡀࡌࡉࡀ ࡋࡎࡉࡐࡕࡍࡀࡍ
ࡋࡌࡀࡋࡀࡊ ࡖࡀࡑࡉࡃࡉࡕ ࡅࡋࡀࡌࡀࡔࡉࡊࡕ
ࡀࡑࡄࡌࡀ ࡁࡋࡉࡋࡉࡀ ࡗ ࡔࡀࡌࡉࡔ
ࡅࡂࡍࡉࡃࡁࡇ ࡃࡓࡀࡁࡔࡉࡀ ࡔࡀࡉࡍࡀ
ࡀࡓࡁࡀࡊ ࡂࡌࡉࡓࡀ ࡁࡀࡉࡀࡓ
ࡅࡀࡓࡁࡀࡊ ࡀࡆࡋࡀ ࡁࡉࡉࡍࡀ ࡌࡀࡉ ࡋࡌࡀࡉ
ࡀࡓࡁࡀࡍ ࡀࡆࡋࡀ ࡁࡌࡀࡉ20
ࡖࡓࡀࡈࡉࡍࡀ ࡄࡃࡀࡃࡉࡀ ࡅࡕࡀࡁࡓࡉࡀ
ࡒࡀࡉࡉࡍࡀ ࡃࡉࡋࡀࡍ ࡖࡀࡂࡌࡀࡍ
ࡄࡀࡅࡎࡉࡀ ࡅࡓࡉࡅࡉࡀ ࡋࡉࡕࡁࡇ
ࡏࡕࡁࡅࡍ ࡀࡐࡋࡕࡀ ࡖࡓࡅࡂࡆࡀ
ࡖࡄࡀࡆࡉࡋࡇ ࡅࡍࡉࡍࡀ ࡅࡌࡉࡕࡓࡀࡄࡒࡉࡀ
ࡆࡀࡀࡊࡉࡕࡀ ࡃࡉࡋࡀࡊ ࡀࡑࡉࡃࡀ
ࡖ‖ࡆࡉࡒࡀ ࡁࡀࡓࡁࡀࡊ ࡃࡀࡓࡀ
ࡋࡀࡄࡀࡆࡉࡋࡀࡍ ࡀࡑࡉࡃࡉࡀ ࡖࡃࡀࡌࡉࡋࡀࡊ
[162]
ࡅࡎࡅࡀࡊࡀࡍ ࡖࡀࡍࡄࡀࡍࡓ ࡁࡄࡀࡅࡓࡉࡀ
ࡎࡒࡉࡓࡉࡀ ࡌࡀࡋࡀ ࡋࡀࡑࡉࡃࡀ25
ࡅࡂࡀࡅࡑࡀࡑ ࡁࡂࡀࡅࡇ ࡋࡀࡄࡃࡀࡓ
ࡎࡋࡉࡕࡀࡊ ࡋࡉࡕࡁࡇ ࡀࡔࡋࡀ
ࡄࡀࡅࡉࡋࡇ ࡋࡅࡍࡉࡍࡀ ࡖࡏࡅࡓࡉࡀ
ࡀࡔࡄࡉࡀ ࡋࡉࡕࡁࡇ ࡖࡉࡍࡋࡊࡀ
ࡅࡀࡍࡂࡔࡀ ࡅࡉࡐࡋࡒࡀ ࡋࡉࡕࡋࡀࡊ
ࡖࡏࡆࡋࡀࡊ ࡋࡀࡂࡈࡉࡕ ࡁࡂࡅࡕࡐࡀ
ࡉࡑࡉࡑࡀ ࡅࡕࡉࡓࡉࡀ ࡋࡉࡕࡋࡀࡊ
ࡅࡋࡀࡃࡓࡏࡉࡉࡕ ࡌࡀࡀࡍ ࡖࡀࡑࡉࡃࡀ
ࡅࡋࡀࡁࡑࡉࡀ ࡖࡅࡍࡉࡍࡀ ࡋࡀࡂࡈࡀ
ࡏࡆࡋࡀࡊ ࡋࡀࡔࡀࡋࡉࡁ ࡌࡉࡀ30
ࡌࡀࡋࡉࡋ ࡀࡑࡉࡃࡀ ࡖࡉࡍࡌࡀࡓࡋࡅࡍ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡀࡑࡉࡃࡉࡀ
ࡏࡆࡀࡋ ࡌࡍ ࡒࡅࡃࡀࡌࡀࡉ
ࡀࡄࡀࡉ ࡀࡑࡉࡃࡉࡀ ࡅࡁࡀࡍࡉ ࡀࡑࡉࡃࡉࡀ
ࡄࡅࡓࡁࡀ ࡖࡏࡅࡓࡀࡔࡋࡀࡌ
ࡆࡄࡅࡍ ࡏࡆࡉࡋ ࡎࡋࡅࡒ ࡋࡌࡀࡕࡀࡉࡅࡊࡍ
ࡔࡀࡉࡋࡅࡉࡀ ࡏࡋ ࡏࡌࡀࡉࡅࡊࡍ ࡖࡀࡌࡕࡀࡉ ࡄࡏ
ࡔࡀࡉࡋࡅࡉࡀ ࡏࡋࡀࡉ ࡋࡀࡁࡅࡅࡊࡍ ࡖࡉࡀࡃࡀࡋࡉࡀ
ࡀࡓࡁࡀ ࡃࡉࡒࡉࡀ ࡏࡕࡁࡇ ࡎࡅࡀࡊࡀࡍ
ࡀࡌࡀࡓࡅࡋࡇ ࡖࡄࡃࡀ ࡀࡑࡉࡃࡀ ࡁࡀࡓࡁࡀ ‖
[163]
35
ࡀࡍࡉࡂࡀ ࡖࡓࡀࡃࡉࡀ ࡅࡔࡉࡓࡉࡀࡕࡀ
ࡅࡒࡀࡉࡉࡌ ࡁࡂࡀࡅࡇ ࡅࡎࡒࡉࡓࡉࡀ
ࡀࡐࡉࡎࡉࡋࡇ ࡋࡀࡓࡒࡀ ࡖࡏࡅࡓࡀࡔࡋࡀࡌ
ࡋࡀࡑࡉࡃࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ ࡀࡌࡓࡉࡋࡇ
ࡗ ࡄࡀࡆࡉࡍ ࡔࡉࡌࡅࡉࡀ ࡅࡁࡀࡔࡒࡓࡅࡉࡀ
ࡄࡀࡈࡀࡉࡀࡍ ࡅࡄࡀࡅࡁࡀࡍ ࡕࡉࡔࡁࡅࡒࡋࡀࡍ
ࡄࡅࡎ ࡏࡋࡀࡍ ࡅࡕࡅࡁ ࡅࡕࡓࡀࡄࡀࡌ
ࡕࡉࡄࡅࡉࡀ ࡁࡌࡀࡈࡅࡕ ࡏࡋࡀࡍ
ࡀࡉࡍࡍ ࡀࡁࡃࡀࡊ ࡃࡉࡋࡀࡊ40
ࡖࡋࡀࡁࡀࡀࡑࡓ ࡌࡉࡀࡍࡉࡄࡅࡍ ࡄࡃࡀ
ࡀࡉࡍࡍ ࡌࡉࡆࡃࡀࡄࡓࡉࡉࡍࡍ ࡁࡅࡍࡀࡍࡊ
ࡖࡔࡅࡌࡀࡊ ࡁࡅࡊࡔࡈࡀ ࡃࡀࡓࡊࡉࡀ
ࡀࡁࡃࡉࡀ ࡄࡀࡅࡉࡉࡍࡍ ࡖࡕࡀࡓࡌࡉࡃࡀࡊ
ࡁࡅࡊࡋࡄࡅࡍ ࡖࡔࡅࡌࡀࡊ ࡃࡉࡋࡀࡊ ࡃࡀࡓࡊࡉࡀ
ࡒࡀࡉࡌࡉࡉࡍࡍ ࡅࡌࡉࡆࡃࡀࡄࡓࡉࡉࡍࡍ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ
ࡅࡁࡔࡅࡌࡇ ࡖࡅࡊࡔࡈࡀ ࡉࡀࡒࡓࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡓࡅࡄࡀ ࡀࡉࡍࡀࡋࡇ ࡌࡍ ࡕࡉࡓࡉࡀ ࡖࡄࡔࡅࡊ
ࡏࡅࡕࡓࡀ ࡌࡍ ࡋࡄࡉࡋ ࡃࡀࡓࡉࡔ
ࡀࡌࡓࡀࡋࡇ

Source Colophon

Critical edition: Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin/Boston: De Gruyter, 2020). Open access via Internet Archive under Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License (CC BY-NC-ND 4.0). URL: archive.org/details/mandaeanbookofjohn. PDF retained in the Good Works Library source archive.

The Mandaic text in the PDF is encoded in Unicode (Mandaic block U+0840–U+085F) and was extracted via PyMuPDF. Even 0-indexed pages contain the English reference translation; odd 0-indexed pages contain the Mandaic critical text. Chapter 38 English: pages 130, 132, 134. Chapter 38 Mandaic: pages 131, 133, 135. Extraction artifact: PyMuPDF consistently reverses the order of couplets within each pair; the w- prefix on the second member confirms the correct sequence.

Chapter 39 — The Pure Fisher's Voice

Chapter 39 of the Book of John (Drāshā ḏ-Yaḥyā), the central narrative scripture of the Mandaean tradition. This is the fourth chapter in the Fisher section, following the three-chapter triptych of the lyre-bearing fisher (Ch. 36), the vessel-sailing fisher (Ch. 37), and the axe-wielding fisher (Ch. 38). Where the previous fishers confronted, warned, and warred, this fisher does something different: he simply appears, and the worldly fishers are undone by his presence alone. His vessel shines like the sun, courses between the waters, carries neither cord nor poison. The worldly fishers, baffled and ashamed, submit without a blow being struck.

Translated from Classical Mandaic by the Good Works Library, 2026. The Mandaic source text is from Häberl & McGrath's edition (2020), accessed via the staged PDF. The English translation by Häberl & McGrath was consulted as a reference but the English below is independently derived from the Mandaic.

It is the pure fisher's voice,
which cries out and instructs in the marshes,
and speaks to the fish of the seas:

"Set your company in order!
Rise to the face of the waters,
that your strength may be doubled.

Be watchful against the fishers of fish,
the fishers who peer across the Jordan.

Shelmey and Nedbey lay curses upon them;
depart and keep a farsakh behind me,
and fish lay curses upon their nets —
let them reproach them in their places."

When the fisher had spoken thus,
he warned every one of them,
the fishers who had heard his voice.
They come and they gather near him.
They begin to question him,
not knowing whence he came.

They say to him:
"Where were you, fisher,
whose voice we do not hear in the marsh,
and whose vessel is not like our vessels,
and your vessel has not been among us?
Your vessel is not sealed with pitch,
and you are not like the fishers of this world."

Seeing him, the fishers redden,
become ashamed, and stand in their places.

The fishers say to him:
"Why do you cast but take nothing?
Your ship is not like our ships;
it shines as the sun does in the night.
Your vessel is whole upon the air,
and sublime ensigns are unfurled upon it.

Our vessel courses upon the water,
but your vessel courses between the waters.

The reeds of our marsh
rattle and break together;
within them is an empty acre
in which there are no cisterns or fountains.

Your cleanser, fisher, is the kind
that fish behold and flee far away.
We have never seen fishers who resemble you,
in whose vessel the wind makes its dwelling."

The fisher steered the yard-arm
and the tiller that brings light to the marshes.

"There is no cord in your dragnet,
and no draw-string encircles it.
It has no stones that serve
as an artifice for the fish of the marsh pools —
fish whom your line has taken in its snare.

You have neither cudgel nor axe,
and you have not brought a fisher's tools;
you have neither bait nor poisons.
Your line does not lie still upon the water,
and it does not sink to snatch fish."

When the fishers had spoken thus,
the fisher spoke, saying to them:

"My fishing brothers and sons,
depart from before me!
Flee! Depart! Go up to your city,
the ruin of Jerusalem!

Ask your father, who knows me, about me!
Ask your mother, who is my maidservant, about me!
Say to her: 'There is one fisher in the vessel;
the four winds are his tiller,

and standing within it is a yard-arm,
a scourge of afflictions and liberations.
They shall lay waste the land of Jerusalem.'"

When they heard and recognised
the fisher who had gone there, they say to him:

"Have pity! Have mercy! Be compassionate!
Forgive our sins and our debts!
We are your servants —
be gentle with us!

We shall guard your fish,
and not one shall be taken from among them.
We shall serve your disciples,
who invoke your name in truth.
We shall stand watch and guard
all who invoke your name."

The triumphant Life speaks,
and the man who went here triumphs!

In the name of the Great Life,
and in the name of the precious Truth.

Colophon

Chapter 39 of the Book of John (Drāshā ḏ-Yaḥyā), translated from Classical Mandaic by the Good Works Library, April 2026. Approximately 45 verses in five movements.

This chapter marks a shift in the Fisher section. Where Chapters 36–38 escalated through confrontation (lyre, vessel, axe), Chapter 39 resolves through presence. The pure fisher needs no weapon. His vessel shines like the sun in the night. He carries no cord, no stones, no bait, no poison. The worldly fishers are not defeated — they are shamed into recognition. Their submission is voluntary: "We are your servants." The violence of Chapter 38 gives way to the authority of being. The stranger who carried an axe now carries only light.

The ruin of Jerusalem: in Mandaean soteriology, Jerusalem represents the fallen religious establishment — the seat of corrupted teaching. The fisher's command to "go up to your city, the ruin of Jerusalem" is both topographical (Jerusalem sits on high ground) and theological (you belong to the ruin, not the marshes). The worldly fishers are sent home to their ruined inheritance.

The fishers' astonishment (vv. 15–29) is the theological heart of this chapter. Their catalogue of the divine fisher's absences — no cord, no stones, no cudgel, no axe, no tools, no bait, no poisons — is a negative theology of salvation. The divine fisher saves by NOT operating as a fisher. His line does not lie still. His vessel is not sealed with pitch. His cleanser drives fish away rather than attracting them. Everything the worldly fishers expect, the divine fisher lacks — and this lack is precisely what makes him divine.

Source: Classical Mandaic text from Charles G. Häberl & James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (De Gruyter, 2020). Open access via Internet Archive (CC BY-NC-ND 4.0).

Reference translation consulted: The English translation by Häberl & McGrath was consulted as a reference to verify comprehension of the Mandaic. The English above is independently derived from the Classical Mandaic source text. Key departures are documented below.

Key departures from Häberl & McGrath's English (16 documented):

"cries out and instructs" for "calls and teaches" — qaria carries more urgency than "calls"; the voice is a cry from the marshes, not a casual summons.
"face of the waters" for "surface of the water" — apa d-miya, literally "face of the waters"; the Mandaic personifies the water's surface.
"keep a farsakh behind me" for "stay a league behind me" — preserving the Aramaic unit of distance rather than converting to a European measure.
"your vessel has not been among us" for "she has not accompanied you among (us)" — the referent is the vessel (safinta, feminine in Mandaic); made explicit to avoid ambiguity.
"redden" for "blush" — more vivid, more physical; the shame registers in the body.
"cast but take nothing" for "fish but not catch" — the paradox is in the method, not the activity; the divine fisher casts without taking.
"whole upon the air" for "perfect in the air" — gmira = complete, whole, perfect; "whole" resonates with the Mandaean emphasis on wholeness and completion.
"ensigns" for "banners" — slightly more archaic register, fitting the divine vessel's martial aspect.
"courses between the waters" for "moves between the waters" — the divine vessel is not passive; it courses, it cuts.
"cleanser" for "purifier" — miskya; less Latinate, more concrete.
"makes its dwelling" for "dwells" — the wind chooses to dwell in the divine vessel; the expanded phrase captures this intentionality.
"yard-arm" for "sail-yard" — standard maritime English.
"bait" for "chum" — the Mandaic qurbana ("offering") functions as bait in the fishing metaphor; "bait" is more universally understood.
"depart from before me" for "get out of my sight" — literal rendering of min qudamai; more authoritative, less colloquial.
"invoke your name in truth" for "mention your name in good faith" — b-kushta = "in truth/righteousness"; kushta is the supreme Mandaean virtue, and "invoke" carries more ritual weight than "mention."
"lay waste" for "destroy" — echoing hurba (ruin) from the preceding verse; the land of Jerusalem is not merely destroyed but laid waste, returning to the ruin that is its nature.

First independent English translation of Chapter 39 of the Book of John. Part of the ongoing Good Works Library translation of the complete Book of John from Classical Mandaic.

Compiled and formatted for the Good Works Library, 2026.

Source Text: ‏ࡃࡓࡀࡔࡀ ࡖࡉࡀࡄࡉࡀ — Chapter 39

Classical Mandaic source text from Häberl & McGrath (2020), pages 124–126 (physical) / PDF pages 133, 135 (0-indexed, Mandaic). Presented for reference, study, and verification alongside the English translation above. Note: PyMuPDF extraction produces consistent couplet reversal in Mandaic text; the w- prefix (ࡅ) on the second member of each pair confirms correct reading order.

Verses 1–14 (PDF page 133, physical page 124)

ࡖࡒࡀࡓࡉࡀ ࡅࡌࡀࡓࡐࡉࡔ ࡁࡄࡀࡅࡓࡉࡀ
ࡒࡀࡋࡀ ࡖࡀࡑࡉࡃࡀ ࡃࡀࡉࡊࡀ
ࡋࡅࡍࡉࡍࡀ ࡉࡀࡌࡀࡌࡉࡀ ࡅࡀࡌࡀࡓࡋࡅࡍ
ࡆࡒࡅࡉࡐࡅࡍ ࡀࡋࡀࡍࡉࡐࡀ ࡌࡉࡀ
ࡋࡀࡊࡉࡀࡕࡀ ࡕࡓࡅࡑ
ࡖࡄࡀࡉࡋࡀࡉࡅࡊࡍ ࡄࡀࡅࡉࡀ ࡋࡄࡀࡃ ࡕࡓࡉࡍ
ࡀࡑࡉࡃࡉࡀ ࡖࡔࡀࡒࡉࡐࡀ ࡏࡋ ࡉࡀࡓࡃࡀࡍ
ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡌࡍ ࡀࡑࡉࡃࡉࡀ ࡖࡅࡍࡉࡍࡀ
ࡅࡀࡆࡀࡋ ࡅࡔࡅࡊࡍ ࡏࡋ ࡀࡁࡀࡕࡓࡀࡉ ࡏࡋ ࡀࡐࡓࡎࡀ
ࡋࡀࡉࡈࡉࡋࡅࡍ ࡔࡉࡋࡌࡀࡉ ࡅࡉࡍࡃࡁࡀࡉ
ࡀࡑࡄࡅࡀ ࡋࡃࡅࡕࡊࡀࡉࡄࡅࡍ
ࡅࡎࡋࡉࡕࡅࡍ ࡅࡍࡉࡍࡀ ࡋࡀࡉࡈࡉࡀ
ࡆࡀࡄࡓࡉࡅࡍࡍ ࡋࡅࡊࡋࡄࡅࡍ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡀࡑࡉࡃࡀ
ࡀࡕࡉࡍ ࡀࡋࡅࡀࡕࡇ ࡀࡊࡍࡉࡐࡍ
ࡀࡑࡉࡃࡉࡀ ࡖࡔࡉࡌࡅࡉࡀ ࡋࡒࡀࡋࡇ
ࡅࡋࡀࡉࡀࡃࡉࡀ ࡖࡌࡀࡍ ࡀࡕࡀ
ࡒࡀࡉࡌࡉࡀ ࡅࡌࡔࡀࡉࡋࡉࡋࡇ
ࡀࡌࡓࡉࡋࡇ
ࡖࡋࡀࡔࡀࡌࡀࡀࡍ ࡋࡒࡀࡋࡀࡊ ࡁࡀࡂࡌࡀ
ࡄࡀࡀࡊ ࡄࡅࡉࡕ ࡀࡑࡉࡃࡀ
ࡅࡋࡀࡋࡅࡀࡕࡀࡊ ࡀࡁࡉࡉࡍࡀ ࡄࡏ
ࡅࡋࡀࡓࡁࡀࡊ ࡃࡀࡌࡉࡀ ࡋࡀࡓࡁࡀࡍ
ࡅࡋࡀࡃࡀࡌࡉࡕ ࡋࡀࡑࡉࡃࡉࡀ ࡖࡀࡋࡌࡀ
ࡋࡀࡌࡒࡀࡉࡓࡀ ࡀࡓࡁࡀࡊ ࡁࡒࡅࡓࡐࡀ

Verses 15–45 (PDF page 135, physical page 126)

ࡅࡁࡀࡄࡕࡉࡀ ࡅࡒࡀࡉࡌࡉࡀ ࡋࡃࡅࡕࡊࡀࡉࡄࡅࡍ
ࡄࡀࡆࡉࡋࡇ ࡀࡑࡉࡃࡉࡀ ࡔࡀࡄࡌࡉࡀ
ࡀࡌࡓࡉࡋࡇ ࡀࡑࡉࡃࡉࡀ
ࡎࡉࡐࡕࡍࡀࡊ ࡋࡀࡃࡀࡌࡉࡀ ࡋࡎࡉࡐࡕࡍࡀࡍ
ࡋࡌࡀࡋࡀࡊ ࡖࡀࡑࡉࡃࡉࡕ ࡅࡋࡀࡌࡀࡔࡉࡊࡕ
ࡀࡑࡄࡌࡀ ࡁࡋࡉࡋࡉࡀ ࡗ ࡔࡀࡌࡉࡔ
ࡅࡂࡍࡉࡃࡁࡇ ࡃࡓࡀࡁࡔࡉࡀ ࡔࡀࡉࡍࡀ
ࡀࡓࡁࡀࡊ ࡂࡌࡉࡓࡀ ࡁࡀࡉࡀࡓ
ࡅࡀࡓࡁࡀࡊ ࡀࡆࡋࡀ ࡁࡉࡉࡍࡀ ࡌࡀࡉ ࡋࡌࡀࡉ
ࡀࡓࡁࡀࡍ ࡀࡆࡋࡀ ࡁࡌࡀࡉ
ࡖࡓࡀࡈࡉࡍࡀ ࡄࡃࡀࡃࡉࡀ ࡅࡕࡀࡁࡓࡉࡀ
ࡒࡀࡉࡉࡍࡀ ࡃࡉࡋࡀࡍ ࡖࡀࡂࡌࡀࡍ
ࡄࡀࡅࡎࡉࡀ ࡅࡓࡉࡅࡉࡀ ࡋࡉࡕࡁࡇ
ࡏࡕࡁࡅࡍ ࡀࡐࡋࡕࡀ ࡖࡓࡅࡂࡆࡀ
ࡖࡄࡀࡆࡉࡋࡇ ࡅࡍࡉࡍࡀ ࡅࡌࡉࡕࡓࡀࡄࡒࡉࡀ
ࡆࡀࡀࡊࡉࡕࡀ ࡃࡉࡋࡀࡊ ࡀࡑࡉࡃࡀ
ࡖࡆࡉࡒࡀ ࡁࡀࡓࡁࡀࡊ ࡃࡀࡓࡀ
ࡋࡀࡄࡀࡆࡉࡋࡀࡍ ࡀࡑࡉࡃࡉࡀ ࡖࡃࡀࡌࡉࡋࡀࡊ
ࡅࡎࡅࡀࡊࡀࡍ ࡖࡀࡍࡄࡀࡍࡓ ࡁࡄࡀࡅࡓࡉࡀ
ࡎࡒࡉࡓࡉࡀ ࡌࡀࡋࡀ ࡋࡀࡑࡉࡃࡀ
ࡅࡂࡀࡅࡑࡀࡑ ࡁࡂࡀࡅࡇ ࡋࡀࡄࡃࡀࡓ
ࡎࡋࡉࡕࡀࡊ ࡋࡉࡕࡁࡇ ࡀࡔࡋࡀ
ࡄࡀࡅࡉࡋࡇ ࡋࡅࡍࡉࡍࡀ ࡖࡏࡅࡓࡉࡀ
ࡀࡔࡄࡉࡀ ࡋࡉࡕࡁࡇ ࡖࡉࡍࡋࡊࡀ
ࡅࡀࡍࡂࡔࡀ ࡅࡉࡐࡋࡒࡀ ࡋࡉࡕࡋࡀࡊ
ࡖࡏࡆࡋࡀࡊ ࡋࡀࡂࡈࡉࡕ ࡁࡂࡅࡕࡐࡀ
ࡉࡑࡉࡑࡀ ࡅࡕࡉࡓࡉࡀ ࡋࡉࡕࡋࡀࡊ
ࡅࡋࡀࡃࡓࡏࡉࡉࡕ ࡌࡀࡀࡍ ࡖࡀࡑࡉࡃࡀ
ࡅࡋࡀࡁࡑࡉࡀ ࡖࡅࡍࡉࡍࡀ ࡋࡀࡂࡈࡀ
ࡏࡆࡋࡀࡊ ࡋࡀࡔࡀࡋࡉࡁ ࡌࡉࡀ
ࡌࡀࡋࡉࡋ ࡀࡑࡉࡃࡀ ࡖࡉࡍࡌࡀࡓࡋࡅࡍ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡀࡑࡉࡃࡉࡀ
ࡏࡆࡀࡋ ࡌࡍ ࡒࡅࡃࡀࡌࡀࡉ
ࡀࡄࡀࡉ ࡀࡑࡉࡃࡉࡀ ࡅࡁࡀࡍࡉ ࡀࡑࡉࡃࡉࡀ
ࡄࡅࡓࡁࡀ ࡖࡏࡅࡓࡀࡔࡋࡀࡌ
ࡆࡄࡅࡍ ࡏࡆࡉࡋ ࡎࡋࡅࡒ ࡋࡌࡀࡕࡀࡉࡅࡊࡍ
ࡔࡀࡉࡋࡅࡉࡀ ࡏࡋ ࡏࡌࡀࡉࡅࡊࡍ ࡖࡀࡌࡕࡀࡉ ࡄࡏ
ࡔࡀࡉࡋࡅࡉࡀ ࡏࡋࡀࡉ ࡋࡀࡁࡅࡅࡊࡍ ࡖࡉࡀࡃࡀࡋࡉࡀ
ࡀࡓࡁࡀ ࡃࡉࡒࡉࡀ ࡏࡕࡁࡇ ࡎࡅࡀࡊࡀࡍ
ࡀࡌࡀࡓࡅࡋࡇ ࡖࡄࡃࡀ ࡀࡑࡉࡃࡀ ࡁࡀࡓࡁࡀ
ࡀࡍࡉࡂࡀ ࡖࡓࡀࡃࡉࡀ ࡅࡔࡉࡓࡉࡀࡕࡀ
ࡅࡒࡀࡉࡉࡌ ࡁࡂࡀࡅࡇ ࡅࡎࡒࡉࡓࡉࡀ
ࡀࡐࡉࡎࡉࡋࡇ ࡋࡀࡓࡒࡀ ࡖࡏࡅࡓࡀࡔࡋࡀࡌ
ࡋࡀࡑࡉࡃࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ ࡀࡌࡓࡉࡋࡇ
ࡗ ࡄࡀࡆࡉࡍ ࡔࡉࡌࡅࡉࡀ ࡅࡁࡀࡔࡒࡓࡅࡉࡀ
ࡄࡀࡈࡀࡉࡀࡍ ࡅࡄࡀࡅࡁࡀࡍ ࡕࡉࡔࡁࡅࡒࡋࡀࡍ
ࡄࡅࡎ ࡏࡋࡀࡍ ࡅࡕࡅࡁ ࡅࡕࡓࡀࡄࡀࡌ
ࡕࡉࡄࡅࡉࡀ ࡁࡌࡀࡈࡅࡕ ࡏࡋࡀࡍ
ࡀࡉࡍࡍ ࡀࡁࡃࡀࡊ ࡃࡉࡋࡀࡊ
ࡖࡋࡀࡁࡀࡀࡑࡓ ࡌࡉࡀࡍࡉࡄࡅࡍ ࡄࡃࡀ
ࡀࡉࡍࡍ ࡌࡉࡆࡃࡀࡄࡓࡉࡉࡍࡍ ࡁࡅࡍࡀࡍࡊ
ࡖࡔࡅࡌࡀࡊ ࡁࡅࡊࡔࡈࡀ ࡃࡀࡓࡊࡉࡀ
ࡀࡁࡃࡉࡀ ࡄࡀࡅࡉࡉࡍࡍ ࡖࡕࡀࡓࡌࡉࡃࡀࡊ
ࡁࡅࡊࡋࡄࡅࡍ ࡖࡔࡅࡌࡀࡊ ࡃࡉࡋࡀࡊ ࡃࡀࡓࡊࡉࡀ
ࡒࡀࡉࡌࡉࡉࡍࡍ ࡅࡌࡉࡆࡃࡀࡄࡓࡉࡉࡍࡍ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡅࡁࡔࡅࡌࡇ ࡖࡅࡊࡔࡈࡀ ࡉࡀࡒࡓࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ

Source Colophon

Classical Mandaic source text from Charles G. Häberl & James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (De Gruyter, 2020), pages 124–127 (physical) / PDF pages 133–136 (0-indexed). Open access via Internet Archive: archive.org/details/mandaeanbookofjohn. Licensed CC BY-NC-ND 4.0.

The Mandaic text is presented in Unicode (Mandaic block U+0840–U+085F). The Book of John is preserved in manuscript tradition and is one of the central scriptures of the Mandaean religion, a living Gnostic tradition with approximately 100,000 adherents primarily in Iraq and the global diaspora.

Chapter 40 — The Iron Shoe

Chapter 40 of the Book of John (Drāshā ḏ-Yaḥyā), the central narrative scripture of the Mandaean tradition. This chapter opens the Spirit Confrontation cycle, a dramatic shift from the preceding Fisher section (Chapters 36–39). Where the Fisher chapters used allegorical fishing imagery to depict the struggle between divine emissaries and worldly powers, the Spirit Confrontation cycle stages direct encounters between celestial beings (uthras) and Ruha — the Evil Spirit, the female personification of the material world's deception.

Hibil Ziwa (Splendid Hibel), one of the great uthras of the Mandaean heavenly realm, preaches from beyond the gates of darkness. Ruha attempts to buy his allegiance with gold and silver. He responds with a fivefold litany of self-declaration — each iteration escalating from action to origin to sovereignty to power to supremacy. The iron shoe that tramples the darkness.

Translated from Classical Mandaic by the Good Works Library, 2026. The Mandaic source text is from Häberl & McGrath's edition (2020), accessed via the staged PDF. The English translation by Häberl & McGrath was consulted as a reference but the English below is independently derived from the Mandaic.

From beyond, an excellency preaches,
and Spirit answers him from the gates of darkness.

She says to him:

"Who are you, among the excellencies,
whose voice is so pleasing, whose palate so sweet?"

I say to her:

5 "May the cry of Life be upon you,
wicked Spirit, Spirit who plots evil always!

I am Hibil Ziwa!
I am an iron shoe —
an iron shoe am I —
that has trampled the darkness!"

She goes to him and says:

"Take from me gold most precious,
and silver worth more than wife or children,
and sing me one of your lofty songs."

10 I say to her:

"A readied excellency am I,
who comes against the demons!
I come to trample the darkness.

A readied excellency am I,
whom Life has readied and sent forth!

A readied excellency am I,
king of all the worlds!

15 A readied excellency am I,
whose force is stern against you!

A readied excellency am I,
more readied than all the excellencies!"

The triumphant Life speaks,
and the man who went here triumphs!

In the name of the Great Life,
and in the name of the precious Truth.

Colophon

Chapter 40 of the Book of John (Drāshā ḏ-Yaḥyā), translated from Classical Mandaic by the Good Works Library, April 2026. Approximately 18 verses.

This chapter opens the Spirit Confrontation cycle — a sequence of direct encounters between celestial uthras and Ruha (the Evil Spirit). The shift from the Fisher section is total: from allegory to confrontation, from maritime imagery to cosmological combat, from indirect teaching to direct declaration.

The structural heart of Chapter 40 is the fivefold litany of self-declaration (vv. 10–18): five iterations of "A readied excellency am I" (ʿuthra ana zriza), each followed by an escalating description:

Action: "who comes against the demons"
Origin: "whom Life has readied and sent forth"
Sovereignty: "king of all the worlds"
Power: "whose force is stern against you"
Supremacy: "more readied than all the excellencies"

This is an ascending hierarchy of divine authority. Where Chapter 39 taught through negative theology — the pure fisher's catalogue of absences — Chapter 40 teaches through positive declaration. Both defeat the same enemy by different means.

Ruha's temptation (vv. 6–9) is commercial: she offers gold and silver in exchange for songs. Hibil Ziwa does not negotiate. He does not refuse the gold — he ignores it entirely, answering her offer with declarations of identity. The gold is irrelevant. What Ruha wants — entertainment, communion with a divine being — cannot be purchased.

The "iron shoe" (quripda d-parzla) is the chapter's central image. An iron shoe does not choose to trample; it tramples because that is what iron shoes do when they walk. Hibil Ziwa's destruction of darkness is not an act of war but an expression of being.

Dramatis Personae:

Hibil Ziwa (ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ, "Splendid Hibel"): One of the three great uthras (celestial beings) of the Mandaean lightworld. Hibil Ziwa is the principal agent of the King of Light, sent to confront and bind the forces of darkness. In Mandaean mythology he descends through the worlds of darkness, overcoming each ruler in turn.
Ruha (ࡓࡅࡄࡀ, "Spirit"): The Evil Spirit, queen of the material world and mother of the planetary powers. She is the great antagonist of Mandaean soteriology — not evil by nature but by function, embodying the seductive power of matter over spirit.

Key departures from Häberl & McGrath's English (12 documented):

"whose voice is so pleasing" for "whose voice is so lovely" — basim means sweet/pleasant; "pleasing" preserves the sensory quality without the romantic connotation of "lovely."
"plots evil always" for "always seeks evil" — hashavta labish = thinks/plots evil; "plots" captures deliberate scheming rather than mere seeking.
"May the cry of Life be upon you" for "May Life's cry be against you" — ʿalaik is literally "upon you"; "upon" is more direct and carries the weight of a curse-formula.
"I am Hibil Ziwa" for "I am Splendid Hibel" — preserving the Mandaic name form; the epithet Ziwa (Radiance/Splendor) is explained in the colophon rather than translated in the text, keeping the name's power intact.
"that has trampled" for "which has trampled down" — unnecessary adverb removed; "trampled" alone carries the full weight.
"gold most precious" for "precious gold" — word order mirrors the Mandaic emphasis pattern, placing the qualifier after the noun.
"A readied excellency am I" for "A well-prepared excellency am I" — zriza = readied, prepared, armed; "readied" is more direct and martial than the compound "well-prepared."
"who comes against the demons" for "who comes to the demons" — the context is martial, not social; "against" captures the adversarial intent.
"I come to trample" for "I've come to trample" — present tense conveys ongoing declaration; Hibil Ziwa is not recounting a past arrival but declaring an eternal function.
"whom Life has readied and sent forth" for "whom Life has prepared and sent forth" — consistency with "readied" for zriza throughout the litany.
"whose force is stern against you" for "whose power is hard against you" — qashia = hard/stern/severe; "force" is more physical than "power," and "stern" captures the unyielding quality.
"more readied than all the excellencies" for "who is better prepared than any other excellency" — direct comparative from the Mandaic; preserves the litany's repetition of zriza and the collective "all the excellencies."

First independent English translation of Chapter 40 of the Book of John. Part of the ongoing Good Works Library translation of the complete Book of John from Classical Mandaic.

Compiled and formatted for the Good Works Library, 2026.

Source Text: ‏ࡃࡓࡀࡔࡀ ࡖࡉࡀࡄࡉࡀ — Chapter 40

Classical Mandaic source text from Häberl & McGrath (2020), pages 126–128 (physical) / PDF pages 135, 137 (0-indexed, Mandaic). Presented for reference, study, and verification alongside the English translation above. Note: PyMuPDF extraction produces consistent couplet reversal in Mandaic text; the w- prefix (ࡅ) on the second member of each pair confirms correct reading order.

Verses 1–2 (PDF page 135, end of page)

ࡅࡓࡅࡄࡀ ࡀࡉࡍࡀࡋࡇ ࡌࡍ ࡕࡉࡓࡉࡀ ࡖࡄࡔࡅࡊ
ࡏࡅࡕࡓࡀ ࡌࡍ ࡋࡄࡉࡋ ࡃࡀࡓࡉࡔ
ࡀࡌࡓࡀࡋࡇ

Verses 3–18 (PDF page 137, lines 1–31)

ࡖࡄࡀࡆࡉࡍ ࡒࡀࡋࡀࡊ ࡁࡀࡎࡉࡌ ࡅࡄࡉࡍࡀࡊࡊ ࡄࡋࡉࡀ
ࡌࡀࡍ ࡀࡀࡍࡕ ࡌࡍ ࡏࡅࡕࡓࡉࡀ ‖
[164]
ࡀࡌࡀࡓࡀࡍࡋࡇ
ࡓࡅࡄࡀ ࡁࡉࡔࡕࡀ ࡓࡅࡄࡀ ࡄࡀࡔࡀࡁࡕࡀ ࡋࡁࡉࡔ
ࡀࡁࡂࡀࡍ ࡄࡉࡉࡀ ࡏࡋࡉࡊ5
ࡀࡀࡍ ࡒࡅࡓࡉࡐࡃࡀ ࡖࡀࡐࡓࡆࡋࡀ
ࡀࡀࡍ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ
ࡖࡄࡔࡅࡀࡊ ࡉࡊࡁࡔࡉࡕ
ࡒࡅࡓࡉࡐࡃࡀ ࡀࡀࡍ ࡖࡀࡐࡓࡆࡋࡀ
ࡌࡀࡎࡂࡉࡀ ࡀࡌࡓࡀࡋࡇ
ࡅࡀࡊࡎࡀࡐ ࡖࡉࡀࡒࡉࡓ ࡌࡍ ࡆࡀࡅࡀ ࡅࡁࡉࡍࡀ
ࡎࡍࡅࡁ ࡌࡉࡀࡍࡉ ࡃࡀࡄࡁࡀ ࡓࡄࡉࡌࡀ
ࡅࡆࡌࡅࡓࡋࡉࡀ ࡌࡍ ࡆࡌࡀࡓࡀࡊ ࡔࡀࡉࡍࡀ10
ࡀࡌࡀࡓࡀࡍࡋࡇ
ࡖࡀࡎࡂࡉࡕ ࡋࡎࡀࡄࡓࡉࡀ
ࡀࡀࡍ ࡏࡅࡕࡓࡀ ࡀࡀࡍ ࡆࡓࡉࡆࡀ
ࡀࡕࡉࡕ ࡌࡉࡁࡊࡀࡔ ࡄࡔࡅࡀࡊ
ࡖࡆࡀࡓࡆࡅࡍ ࡄࡉࡉࡀ ࡅࡔࡀࡃࡓࡅࡍ
ࡏࡅࡕࡓࡀ ࡀࡀࡍ ࡆࡓࡉࡆࡀ
ࡌࡀࡋࡀࡊ ࡖࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡉࡀ
ࡏࡅࡕࡓࡀ ࡀࡀࡍ ࡆࡓࡉࡆࡀ15
ࡖࡄࡀࡉࡋࡀࡉ ࡏࡋࡀࡅࡀࡉࡅࡊࡍ ࡒࡔࡉࡀ
ࡏࡅࡕࡓࡀ ࡀࡀࡍ ࡆࡓࡉࡆࡀ
ࡖࡌࡍ ࡏࡅࡕࡓࡉࡀ ࡅࡊࡋࡄࡅࡍ ࡆࡓࡉࡆࡀࡍ
ࡏࡅࡕࡓࡀ ࡀࡀࡍ ࡆࡓࡉࡆࡀ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ
ࡅࡁࡔࡅࡌࡇ ࡖࡅࡊࡔࡈࡀ ࡉࡀࡒࡓࡀ ‖
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ

Source Colophon

Classical Mandaic source text from Charles G. Häberl & James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (De Gruyter, 2020), pages 126–129 (physical) / PDF pages 135, 137 (0-indexed). Open access via Internet Archive: archive.org/details/mandaeanbookofjohn. Licensed CC BY-NC-ND 4.0.

Chapter 41 — The Man from Another World

Chapter 41 of the Book of John (Drāshā ḏ-Yaḥyā), the central narrative scripture of the Mandaean tradition. The second chapter of the Spirit Confrontation cycle. Where Chapter 40 presented Hibil Ziwa's direct self-declaration against Ruha, Chapter 41 escalates the encounter: Ruha now adorns herself — gold in baskets, pearls in her tresses — and approaches the celestial stranger directly. She asks not just for songs but for "Life's Voice" and teaching "from the ground up." The stranger refuses. Ruha then redirects her temptation to Namrus, another celestial being. The stranger's response is blunt: "I am no minstrel." His words and his singing are bats and clubs against the Evil Spirit.

The chapter ends with Ruha's only concession in the Spirit Confrontation cycle: "May truth make you whole." Whether this is submission, a curse, or something stranger, the Mandaic does not resolve.

Translated from Classical Mandaic by the Good Works Library, 2026. The Mandaic source text is from Häberl & McGrath's edition (2020), accessed via the staged PDF. The English translation by Häberl & McGrath was consulted as a reference but the English below is independently derived from the Mandaic.

From beyond, a man preaches,
and Spirit answers him from the gates of darkness.

She brings gold in baskets,
and sets pearls at the ends of her tresses.

She goes to him and says:

"Strange man!
Take from me gold most beloved,
that is precious, and my exalted pearls,
and sing me one of your exalted songs.

5 Bring forth the Voice of Life,
and teach me from the ground upward."

I say to her:

"Depart and be gone from before me,
Spirit who plots evil!"

She goes, and Namrus draws near;
she comes to him and says:

"Strange man, bring me
your wondrous teaching!"

10 I say to her:

"Hold still, Namrus,
and keep your scorn to yourself.

I am no minstrel
who plays for those who fall before me.

I am a man from another world,
an iron shoe am I.

My words and my singing are bats
15 and staves against the Evil Spirit."

She says:

"May truth make you whole, good man,
and may it make whole the speech with which you spoke."

The triumphant Life speaks,
and the man who went here triumphs!

Colophon

Chapter 41 of the Book of John (Drāshā ḏ-Yaḥyā), translated from Classical Mandaic by the Good Works Library, April 2026. Approximately 17 verses.

This chapter is the second in the Spirit Confrontation cycle. The structural parallels with Chapter 40 are precise:

Element	Chapter 40	Chapter 41
Speaker	ʿuthra (excellency)	gabra (man)
Ruha's approach	Offers gold, asks for songs	Adorns herself, offers gold, asks for teaching
Self-identification	"I am Hibil Ziwa"	"I am a man from another world"
Central image	Iron shoe (tramples darkness)	Bats and staves (against Spirit)
Ruha's response	None — chapter ends with his litany	"May truth make you whole"

The shift from uthra (excellency) to gabra (man) is significant. Chapter 40's protagonist declares his celestial title immediately. Chapter 41's protagonist is called a "man" — his divinity is revealed through action, not title. He proves himself not by declaring "I am king of all the worlds" but by declaring "I am no minstrel." The negative self-identification ("I am NOT...") inverts Chapter 40's positive litany ("I AM..."). Together they form a complete portrait: what the divine being is, and what the divine being refuses to become.

Ruha's escalation is notable. In Chapter 40, she merely offers gold and silver from behind the gates of darkness. In Chapter 41, she comes out: she brings gold in baskets, pearls in her tresses — she adorns herself, she goes to him physically, she asks for "Life's Voice" (not just songs). Her demands escalate from entertainment to revelation. And she tries a second target: when the first stranger refuses, she redirects to Namrus. The stranger treats both approaches — to himself and to Namrus — as the same assault, answering both in the first person.

The "bats and staves" (alkia w-qulpia) against the Evil Spirit transforms the concept of sacred speech. The stranger's words are not persuasion, not teaching, not prophecy. They are weapons. His singing does not entertain — it strikes. This is the opposite of what Ruha requests: she asks for songs and teaching; what she receives is blows.

Ruha's closing words — "May truth make you whole, good man, and may it make whole the speech with which you spoke" — are the most enigmatic line in the Spirit Confrontation cycle. Is this a blessing? A concession? An ironic curse? The Mandaic kushta asiak taba could be read as genuine benediction: she acknowledges the truth of his speech and wishes it wholeness. Or it could be a subtle deflection: by wishing truth upon him, she implies he does not yet possess it. The text does not resolve the ambiguity.

Dramatis Personae:

The stranger (ࡂࡀࡁࡓࡀ, gabra, "man"): An unnamed celestial being who identifies himself as "a man from another world." His identity is not given by title (unlike Hibil Ziwa in Ch. 40) but revealed through refusal and combat.
Ruha (ࡓࡅࡄࡀ, "Spirit"): The Evil Spirit. Here she escalates from passive temptation (Ch. 40) to active seduction — adorning herself, approaching directly, redirecting to secondary targets.
Namrus (ࡀࡍࡌࡓࡅࡎ): A celestial being whom Ruha approaches as a secondary target. In some Mandaean texts, Namrus is an uthra associated with radiance and purity.

Key departures from Häberl & McGrath's English (13 documented):

"from the gates of darkness" for "from darkness' gates" — more natural English word order; matches the rendering established in Chapter 40.
"sets pearls at the ends of her tresses" for "puts pearls at the tips of her locks of hair" — "sets" is more deliberate and ornamental; "tresses" is more evocative; "ends" is more natural.
"gold most beloved" for "beloved gold" — word order mirrors the Mandaic emphasis pattern, consistent with "gold most precious" in Chapter 40.
"exalted" for "sublime" — both valid for the Mandaic shaina; "exalted" has more vertical force, fitting a text about celestial beings.
"the Voice of Life" for "Life's Voice" — "the Voice of Life" has more liturgical resonance and matches the Mandaic genitive construction.
"from the ground upward" for "from the ground up" — adding the directional suffix emphasises the scope of Ruha's demand: she wants teaching from the very bottom to the heights.
"Depart and be gone from before me" for "Leave and get away from me" — more formal register, consistent with the authority of the celestial being. "From before me" is literal (min qudamai).
"draws near" for "comes along" — more vivid and physically specific; the Mandaic conveys deliberate approach.
"wondrous teaching" for "wonderful sermon" — "sermon" imports Christian terminology; "teaching" is neutral and matches Mandaean usage.
"Hold still" for "Stay still" — "Hold" has more physical force, as if commanding a halt.
"who plays for those who fall before me" for "who entertains those who fall before me" — "plays" avoids the modern connotation of "entertainment" and preserves the ambiguity of the minstrel figure.
"bats and staves" for "bats and clubs" — "staves" has a more archaic register fitting the mythological combat context.
"May truth make you whole" for "May the truth heal you" — kushta asiak = truth + heal/make whole; "make whole" resonates with gmira (wholeness/completion), a key concept established in the Fisher section (Ch. 37: "whole upon the air"). The English "heal" medicalizes what the Mandaic presents as restoration to completeness.

First independent English translation of Chapter 41 of the Book of John. Part of the ongoing Good Works Library translation of the complete Book of John from Classical Mandaic.

Compiled and formatted for the Good Works Library, 2026.

Source Text: ‏ࡃࡓࡀࡔࡀ ࡖࡉࡀࡄࡉࡀ — Chapter 41

Classical Mandaic source text from Häberl & McGrath (2020), pages 128–130 (physical) / PDF pages 137, 139 (0-indexed, Mandaic). Presented for reference, study, and verification alongside the English translation above. Note: PyMuPDF extraction produces consistent couplet reversal in Mandaic text; the w- prefix (ࡅ) on the second member of each pair confirms correct reading order.

Verses 1–16 (PDF page 137, lines 32–60)

ࡓࡅࡄࡀ ࡀࡉࡍࡀࡋࡇ ࡌࡍ ࡕࡉࡓࡉࡀ ࡄࡔࡅࡊ
ࡂࡀࡁࡓࡀ ࡌࡍ ࡋࡄࡉࡋ ࡃࡀࡓࡉࡔ
[165]
ࡅࡁࡓࡉࡔ ࡅࡑࡉࡑࡀࡕࡇ ࡌࡀࡓࡂࡀࡉࡍࡀࡕࡀ
ࡃࡀࡄࡁࡀ ࡁࡒࡅࡉࡐࡀ ࡀࡍࡎࡉࡁ
ࡌࡀࡎࡂࡉࡀ ࡋࡅࡀࡕࡇ ࡅࡀࡕࡉࡀ ࡅࡀࡌࡓࡀ
ࡎࡍࡉࡁ ࡌࡉࡀࡍࡉ ࡃࡀࡄࡁࡀ ࡓࡄࡉࡌࡀ
ࡄࡀࡉ ࡂࡀࡁࡓࡀ ࡅࡍࡓࡊࡀࡉࡀ
ࡅࡆࡌࡅࡓࡋࡉࡀ ࡌࡍ ࡆࡌࡀࡓࡀࡊ ࡔࡀࡉࡍࡀ
ࡖࡉࡀࡒࡓࡀ ࡅࡌࡀࡓࡂࡀࡉࡍࡀࡕࡀ ࡖࡔࡀࡉࡍࡍ5
ࡅࡀࡓࡐࡉࡔࡀࡍ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡒࡓࡉࡋࡇ ࡁࡒࡀࡋࡀ ࡖࡄࡉࡉࡀ
ࡀࡌࡀࡓࡀࡍࡋࡇ
ࡓࡅࡄࡀ ࡌࡄࡀࡔࡀࡁࡕࡀ ࡋࡁࡉࡔ
ࡏࡕࡉࡊࡀࡐࡓ ࡅࡏࡕࡉࡂࡋࡉࡀ ࡌࡍ ࡒࡅࡃࡀࡌࡀࡉ
ࡅࡀࡕࡉࡀ ࡋࡅࡀࡕࡇ ࡒࡀࡓࡁࡀ ࡅࡀࡌࡓࡀࡋࡇ
ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ ࡀࡍࡌࡓࡅࡎ
ࡃࡓࡅࡔࡋࡉࡀ ࡌࡍ ࡃࡓࡀࡔࡀࡊ ࡔࡀࡉࡍࡀ
ࡄࡀࡉ ࡂࡀࡁࡓࡀ ࡅࡍࡓࡊࡀࡉࡀ10
ࡀࡌࡀࡓࡀࡍࡋࡇ
ࡅࡓࡅࡂࡆࡉࡊ ࡉࡍࡅࡊࡍ ࡀࡋࡉࡊ
ࡅࡊࡍ ࡀࡍࡌࡓࡅࡎ
ࡖࡆࡀࡌࡀࡓ ࡀࡒࡀࡌࡀࡉ ࡖࡔࡀࡋࡐࡉࡀ
ࡀࡀࡍ ࡋࡀࡅ ࡂࡅࡎࡀࡀࡍ
ࡒࡅࡓࡉࡐࡃࡀ ࡀࡀࡍ ࡖࡀࡐࡓࡆࡋࡀ
ࡀࡀࡍ ࡂࡀࡁࡓࡀ ࡅࡍࡓࡊࡀࡉࡀ
ࡅࡒࡅࡋࡐࡉࡀ ࡋࡓࡅࡄࡀ ࡁࡉࡔࡕࡀ ࡄࡀࡉ
ࡌࡉࡉࡍࡋࡕࡀࡉ ࡅࡆࡌࡀࡓࡀࡉ ࡀࡋࡊࡉࡀ15
ࡀࡌࡓࡀ

Verse 17 and Doxology (PDF page 139, lines 1–6)

ࡅࡀࡎࡉࡀ ࡋࡌࡀࡋࡀࡋࡀ ࡖࡌࡀࡋࡀࡋࡕࡁࡇ
ࡅࡊࡔࡈࡀ ࡀࡎࡉࡀࡊ ࡈࡀࡁࡀ ‖
[166]
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ

Source Colophon

Classical Mandaic source text from Charles G. Häberl & James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (De Gruyter, 2020), pages 128–130 (physical) / PDF pages 137, 139 (0-indexed). Open access via Internet Archive: archive.org/details/mandaeanbookofjohn. Licensed CC BY-NC-ND 4.0.

Chapter 42 — The Secrets of the World

Chapter 42 of the Book of John (Drāshā ḏ-Yaḥyā), the central narrative scripture of the Mandaean tradition. This chapter marks a total shift from the Spirit Confrontation cycle (Chapters 40–41). Where those chapters staged direct combat between celestial beings and Ruha, Chapter 42 is a wisdom catalogue — Manda d'Heyyi teaching his friends through a chain of riddles.

Each "secret" is a kenning — a word-riddle in which one thing is revealed through another: the land's secret is stillness, the water's secret is life, death's secret is sleep, the world's secret is Adam. The form is gnomic: short, declarative, irreducible. The chapter moves from cosmic secrets (land, heavens, light, darkness) through elemental secrets (water, salt, sword) to existential secrets (death, the world, the First, the dome) and then to spiritual secrets (kindness, baptism, the pearl, love, poverty). It closes with a challenge from an unnamed interlocutor and the stranger's self-declaration — he is a man from another world, marked for light.

Translated from Classical Mandaic by the Good Works Library, 2026. The Mandaic source text is from Häberl & McGrath's edition (2020), accessed via the staged PDF. The English translation by Häberl & McGrath was consulted as a reference but the English below is independently derived from the Mandaic.

It is the voice of Manda d'Heyyi
who calls and teaches his friends.

He teaches the righteous elect
the secrets of this world.

"The world full of secrets and signs —
the world is full of secrets,
secrets that none know.

The land's secret is stillness.
The foundation's secret is the heavens.

5 Light's secret is the day.
Darkness's secret is the night.
Water's secret is life.
Salt's secret is the soul.
The sword's secret is fire.

Death's secret is sleep.
The world's secret is Adam.
The First's secret is his son.

The dome's secret is the righteous elect's,
who would not stand for it for all the worlds.

10 Kindness's secret is to close the eyes
and know a hundred and one.

Baptism's secret is to speak one thing
and hear one.

The pearl's secret is to speak one thing
and listen to one.

Love's secret is to close the eyes
upon the way and know.

Poverty's secret
is to be sent out in the world.

15 The elect's secret is the myrtle,
and the body's secret is the rose.

For as the myrtle refreshes,
so shall the elect refresh,
and as the rose decays,
so shall the body decay.

The body shall surely decay,
and the world's measure shall be full."

"From where have you come, truthful man,
20 you who number this world's abominations?"

"I am a man from another world,
upon whose head the mark is set.

The mark is set upon my head,
and I shall carry it up to light's place."

The triumphant Life speaks,
and the man who went here triumphs!

In the name of the Great Life,
and in the name of the precious Truth.

Colophon

Chapter 42 of the Book of John (Drāshā ḏ-Yaḥyā), translated from Classical Mandaic by the Good Works Library, April 2026. Approximately 22 verses.

This chapter is the first wisdom catalogue in the Book of John — a departure from both the Fisher section's allegory (Chapters 36–39) and the Spirit Confrontation cycle's direct combat (Chapters 40–41). Manda d'Heyyi teaches not through action but through riddle.

The structural form is gnomic: "raza d-X Y" — "the secret of X is Y." Each pairing is a kenning, an irreducible word-riddle. The secrets descend from cosmic (land, heavens, light, darkness) to elemental (water, salt, sword) to existential (death, sleep, Adam, the First) to spiritual (kindness, baptism, love, poverty). The final pairing — myrtle and elect, rose and body — is the chapter's theological resolution: what refreshes endures; what decays must decay; and the world's measure shall be full.

The chapter closes with a dramatic frame-break: an unnamed voice challenges the speaker ("From where have you come?"), and the speaker responds with the self-declaration formula from Chapter 41 — "I am a man from another world." The mark upon his head (trilṣia/rushuma) connects to baptismal language: the marked one belongs to the light.

Dramatis Personae:

Manda d'Heyyi (ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ, "Knowledge of Life"): The great revealer of the Mandaean tradition. He is the celestial being who brings gnosis (manda = knowledge) from the lightworld to earth. In the Book of John he appears variously as teacher, judge, and stranger.

Key departures from Häberl & McGrath's English (11 documented):

"signs" for "hints" — rimzia means sign, gesture, hint; in a wisdom catalogue "signs" carries the weight of divine indicators, not casual hints.
"stillness" for "peacefulness" — yinaha is cognate with Aramaic nuha/niha (rest); "stillness" in gnomic context has more weight and precision.
"Light's secret is the day / Darkness's secret is the night" for "The light's secret is day / The darkness' secret is night" — article restructured for parallel rhythm in the catalogue; each secret receives the same grammatical weight.
"Water's secret" / "Salt's secret" for "The water's [secret is]" / "The salt's secret" — removing the editorial bracket and matching possessive structure throughout the catalogue.
"close the eyes" for "shut the eyes" — yinbkash = to close, to humble; "close" is less colloquial than "shut" and maintains the register.
"speak one thing" for "say one thing" — mimar = to speak, to say; "speak" carries more formality in the context of baptismal and spiritual secrets.
"upon the way" for "on the way" — b-shuqia = in/upon the ways; "upon" is more formal and appropriate to the register.
"so shall the elect refresh / so shall the body decay" for "so too will the elect surely refresh / so too will the body surely decay" — "shall" for prophetic register; removing "too" and "surely" as unnecessary intensifiers when the parallel structure already carries the force.
"the world's measure shall be full" for "the world's measure will become full" — shalimhleh ykleh = shall be completed/fulfilled; "shall be full" is more direct and final.
"you who number" for "you who lists" — maminat from mana = to count, to number; "number" preserves the mathematical and reckoning sense.
"I shall carry it up to light's place" for "I will bring it up to light's place" — salqianba = to bring up, to carry upward; "carry" emphasizes the physical act of bearing the mark, and "shall" maintains the prophetic register.

First independent English translation of Chapter 42 of the Book of John. Part of the ongoing Good Works Library translation of the complete Book of John from Classical Mandaic.

Compiled and formatted for the Good Works Library, 2026.

Source Text: ‏ࡃࡓࡀࡔࡀ ࡖࡉࡀࡄࡉࡀ — Chapter 42

Classical Mandaic source text from Häberl & McGrath (2020), page 130 (physical) / PDF page 139 (0-indexed, Mandaic), lines 8–53. Presented for reference, study, and verification alongside the English translation above. Note: PyMuPDF extraction produces consistent couplet reversal in Mandaic text; the w- prefix (ࡅ) on the second member of each pair confirms correct reading order.

Verses 1–3 (PDF page 139, lines 8–14)

ࡖࡒࡀࡓࡉࡀ ࡅࡌࡀࡓࡐࡉࡔ ࡓࡀࡄࡌࡇ
ࡒࡀࡋࡀ ࡖࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡋࡓࡀࡆࡉࡀ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡌࡀࡓࡐࡉࡔࡋࡅࡍ ࡋࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ
ࡀࡋࡌࡀ ࡖࡓࡀࡆ ࡓࡀࡆࡉࡀ
ࡀࡋࡌࡀ ࡖࡓࡀࡆ ࡓࡀࡆࡉࡀ ࡅࡓࡉࡌࡆࡉࡀ
ࡖࡏࡉࡍࡔ ࡋࡓࡀࡆࡉࡇ ࡋࡀࡏࡃࡀ

Verses 4–9 (PDF page 139, lines 15–25)

ࡅࡓࡀࡆࡀ ࡖࡎࡀࡃࡀࡀࡍ ࡏࡔࡅࡌࡉࡀ
ࡓࡀࡆࡀ ࡖࡀࡓࡒࡀ ࡉࡍࡀࡄࡀ
ࡅࡓࡀࡆࡀ ࡖࡄࡔࡅࡀࡊ ࡋࡉࡋࡉࡀ
ࡓࡀࡆࡀ ࡖࡄࡍࡅࡓࡀ ࡏࡅࡌࡀࡌࡀ
ࡓࡀࡆࡀ ࡖࡌࡉࡄࡋࡀ ࡉࡍࡔࡉࡌࡕࡀ
ࡓࡀࡆࡀ ࡖࡌࡉࡀ ࡄࡉࡉࡀ
ࡅࡓࡀࡆࡀ ࡖࡌࡅࡕࡀ ࡔࡉࡕࡍࡀ
ࡅࡓࡀࡆࡀ ࡖࡄࡉࡓࡁࡀ ࡅࡍࡓࡀ
ࡅࡓࡀࡆࡀ ࡖࡒࡀࡃࡌࡀࡉࡀ ࡁࡓࡇ
ࡓࡀࡆࡀ ࡖࡀࡋࡌࡉࡀ ࡀࡃࡀࡌ
ࡖࡋࡀࡒࡀࡌ ࡏࡋࡀ ࡋࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡉࡀ

Verses 10–14 (PDF page 139, lines 26–37)

ࡓࡀࡆࡀ ࡖࡒࡅࡌࡁࡀ ࡖࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ
ࡅࡌࡉࡃࡀ ࡄࡃࡀ ࡅࡌࡀ
ࡓࡀࡆࡀ ࡖࡉࡍࡄࡅࡕࡀ ࡉࡍࡁࡊࡀࡔ ࡄࡃࡀ
ࡅࡌࡉࡔࡌࡀ ࡄࡃࡀ
ࡓࡀࡆࡉࡀ ࡖࡌࡀࡁࡑࡅࡕࡀ ࡌࡉࡌࡀࡓ ࡄࡃࡀ
ࡅࡌࡉࡔࡕࡌࡀ ࡄࡃࡀ
ࡓࡀࡆࡀ ࡖࡌࡀࡓࡂࡀࡉࡍࡕࡀ ࡌࡉࡌࡀࡓ ࡄࡃࡀ
ࡌࡉࡁࡊࡀࡔ ࡁࡔࡅࡒࡉࡀ ࡅࡌࡉࡃࡀ
ࡓࡀࡆࡀ ࡖࡓࡀࡄࡌࡅࡕࡀ ࡀࡉࡉࡍࡀ
ࡋࡌࡉࡔࡕࡀࡃࡅࡓࡉࡀ ࡁࡀࡋࡌࡀ
ࡓࡀࡆࡀ ࡖࡌࡉࡎࡉࡊࡅࡍࡕࡀ

Verses 15–22 (PDF page 139, lines 38–53)

ࡅࡀࡓࡃࡀ ࡓࡀࡆࡉࡀ ࡖࡀࡐࡂࡓࡀ
ࡓࡀࡆࡀ ࡖࡁࡄࡉࡓࡉࡀ ࡀࡎࡀ
ࡁࡄࡉࡓࡉࡀ ࡌࡉࡓࡅࡀࡆ ࡓࡀࡅࡆࡉࡀ
ࡖࡌࡊࡀ ࡖࡀࡎࡀ ࡓࡀࡅࡆ
ࡀࡐࡂࡓࡉࡀ ࡌࡉࡕࡍࡀࡓ ࡀࡍࡕࡓࡉࡀ
ࡖࡌࡊࡀ ࡖࡅࡀࡓࡃࡀ ࡀࡍࡕࡀࡓ
ࡅࡔࡀࡋࡉࡌࡋࡇ ࡉࡊࡋࡇ ࡋࡀࡋࡌࡀ
ࡌࡉࡕࡍࡀࡓ ࡀࡍࡕࡓࡉࡀ ࡀࡐࡂࡓࡉࡀ
ࡖࡌࡀࡌࡉࡍࡕ ࡂࡅࡉࡍࡉࡀ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡌࡀࡍ ࡀࡕࡉࡕ ࡂࡁࡀࡓ ࡔࡊࡉࡈ
ࡖࡏࡋ ࡓࡉࡔࡀࡉ ࡕࡓࡉࡋࡑࡉࡀ ࡓࡅࡔࡅࡌࡀ
ࡂࡀࡁࡓࡀ ࡀࡀࡍ ࡅࡍࡓࡊࡀࡉࡀ
ࡅࡎࡀࡋࡒࡉࡀࡍࡁࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡋࡓࡉࡔࡀࡉ ࡓࡅࡔࡅࡌࡀ ࡕࡓࡉࡋࡑࡉࡀ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Classical Mandaic source text from Charles G. Häberl & James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (De Gruyter, 2020), page 130 (physical) / PDF page 139 (0-indexed). Open access via Internet Archive: archive.org/details/mandaeanbookofjohn. Licensed CC BY-NC-ND 4.0.

Chapter 43 — The Judge

Chapter 43 of the Book of John (Drasha d-Yahya), the central narrative scripture of the Mandaean tradition. After Chapter 42's wisdom catalogue — where Manda d'Heyyi taught through riddles — Chapter 43 shifts to the courtroom. Manda d'Heyyi arrives not as teacher but as judge, and the chapter unfolds as a judicial speech in three movements.

First, the indictment: he has judged the treasurers who received wages and alms from him but hoarded them in their treasure houses, letting the speech of Life pass from their minds. Second, the warning: he cautions his brothers and friends about the death the chiefs of the tent shall die — when their mouths open they shall die, when their eyes close they shall be examined upon their souls. Third, the sentences: he calls the corrupt masters and scholars to account, then judges every human relationship — father and son, mother and daughter, mother-in-law and bride, servant and lord, hireling and hirer. All cases shall be judged and resolved, save one: the case of the man and his wife, which is suspended until the Great rests upon it. The marriage bond alone exceeds the prophet's jurisdiction.

Translated from Classical Mandaic by the Good Works Library, 2026. The Mandaic source text is from Haberl & McGrath's edition (2020), accessed via the staged PDF. The English translation by Haberl & McGrath was consulted as a reference but the English below is independently derived from the Mandaic.

It is the voice of Manda d'Heyyi,
who judges and has come into the world.

He has judged the treasurers
and enraged the chiefs of the tent.

He has judged those who await Truth,
beseeching with the wages and alms he gave them.

He gave them wages and alms,
and they carried them to their treasury to hide.

5 They carried them to hide in their treasure house,
for the speech of Life has passed from their minds.

Then it is the voice of Manda d'Heyyi,
who calls forth and teaches all his friends.

"Let me warn you, my brothers,
let me warn you, my friends!

Let me warn you, my brothers,
from the death the chiefs of the tent shall die.

When their mouths open, they shall die,
and when their eyes close,
10 they shall be called to account for their souls,
who shall be examined upon their souls there.

There they shall be examined."

He says to them,

"Bring me their masters, who demand
from them, give nothing, and cast them down.

Bring me their scholars, who teach them
yet themselves learn not.

15 There he judges father and son, master and student,
and he judges mother and daughter there.

There he judges mother-in-law and bride,
servant and his lord, hireling and his hirer.

All cases shall be judged
and all shall be resolved,

save for the case of the man and his wife,
until the Great rests upon it.

And Manda d'Heyyi shall acquit him
and raise him up to set him in the house of perfection."

The triumphant Life speaks,
20 and the man who went here triumphs!

In the name of the Great Life,
and in the name of the precious Truth.

Colophon

Chapter 43 of the Book of John (Drasha d-Yahya), translated from Classical Mandaic by the Good Works Library, April 2026. Approximately 20 verses.

This chapter is a judicial speech — the first time Manda d'Heyyi appears explicitly as judge in the Book of John. Where Chapter 42 was a wisdom catalogue (gnomic riddles, the "secret of X is Y" form), Chapter 43 is a courtroom. The register shifts from revelation to indictment. The secrets have been given; now comes the reckoning for those who hid them.

The chapter's structure echoes the parable of the talents (Matthew 25): a master distributes wages and alms, the recipients hide them in their treasury, and the master returns to judge. But the Mandaean version adds two elements absent from the Matthean parallel. First, the indictment extends to the religious leadership — masters who demand but give nothing, scholars who teach but themselves learn not. Second, the final judgment catalogue covers every human relationship (father-son, mother-daughter, mother-in-law-bride, servant-lord, hireling-hirer) except one: marriage. The case of the man and his wife is reserved for the Great alone. In a chapter where every other bond is subject to Manda d'Heyyi's authority, the marriage bond exceeds even the divine revealer's jurisdiction. Only the Great Life can judge what passes between spouses.

The word samik ("rests upon") in the penultimate verse is striking. It does not mean "ordains" or "commands" — it means to lean, to rest, to settle one's weight. The Great does not decree the judgment of marriage; he rests upon it, as one rests upon a matter that requires the fullness of divine deliberation. The case is not dismissed. It is held.

Dramatis Personae:

Manda d'Heyyi (ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ, "Knowledge of Life"): The great revealer of the Mandaean tradition. In Chapter 42 he was teacher; here he is judge. He indicts, warns, and sentences — but defers the one case that exceeds his authority.
The treasurers (gaznibria): Those who received wages and alms but hoarded them. The hoarders of divine gifts.
The chiefs of the tent (rish mashkina): The authorities whose death Manda d'Heyyi prophesies. Mashkina = tent/dwelling, carrying tabernacle associations.
The masters (rabbayna): Corrupt religious authorities who demand from their charges, give nothing in return, and cast them down.
The scholars (shualayna): Religious intellectuals who teach others but themselves have not learned. The word derives from sh-'-l (to ask, to inquire) — they are "questioners" who do not question themselves.

Source: Classical Mandaic text from Charles G. Haberl & James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (De Gruyter, 2020). Open access via Internet Archive (CC BY-NC-ND 4.0).

Reference translation consulted: The English translation by Haberl & McGrath was consulted as a reference to verify comprehension of the Mandaic. The English above is independently derived from the Classical Mandaic source text. Key departures are documented below.

Key departures from Haberl & McGrath's English (15 documented):

"who judges and has come into the world" for "who comes as a judge to the world" — the Mandaic has two separate verbs: dayyin (judges) + atia (has come). Preserving both as coordinate actions rather than collapsing into a single prepositional phrase.
"alms" for "rewards" — zidqa is cognate with Hebrew tsedaqah (righteousness/charity). In Mandaean tradition, zidqa specifically denotes ritual merit or charitable acts. "Alms" preserves the religious dimension that "rewards" flattens.
"those who await Truth" for "those who expect Truth" — sabria = those who hope, await; "await" carries more anticipation than "expect."
"carried" for "took" — ayil = to carry, to bring; "carried" has more physical weight for the act of transporting wages to a treasury.
"the speech of Life has passed from their minds" for "Life's speech has gone from their senses" — bala = mind, thought, attention; "minds" is more precise than "senses," and "passed" for amitanul suggests the gradual loss of understanding.
"Then it is the voice" for "It is the voice" (second occurrence) — the Mandaic has adat (then/again) prefacing the second invocation, marking the transition from narrative to direct speech.
"shall" throughout for "will" — prophetic/judicial register, consistent with previous chapters' rendering.
"masters" for "teachers" — rabbayna = their masters, their rabbis; the term implies religious authority exceeding mere instruction.
"give nothing" for "do not give" — compressed for rhythm; the indictment's force is in the contrast: demand, give nothing, cast down.
"yet themselves learn not" for "but they do not learn" — clarifying that la-yalipa (3sg, "he does not learn") refers back to shualayna (scholars), not to their students. The scholars teach without having learned.
"mother-in-law and bride" for "mother and daughter-in-law" — hamata = mother-in-law (not generic "mother"), aklata = bride/daughter-in-law. Preserving the specificity of both terms.
"his lord" for "master" (in servant context) — distinguishing from raba (religious master) used earlier. Here mareh = his lord/owner.
"hireling and his hirer" for "employee and employer" — agira = hired worker; "employee/employer" introduces modern labor vocabulary foreign to the text.
"until the Great rests upon it" for "until the Great ordains it" — samik = to lean upon, to rest upon, to support. "Rests upon it" preserves the image of divine deliberation: the case is suspended until the Great settles his weight upon it. "Ordains" flattens the metaphor.
"acquit" for "absolve" — zaykeh from z-k-y, cognate with Hebrew zakah (to be pure, to be acquitted). In a judicial chapter, "acquit" preserves the courtroom register better than the ecclesiastical "absolve."

First independent English translation of Chapter 43 of the Book of John. Part of the ongoing Good Works Library translation of the complete Book of John from Classical Mandaic.

Compiled and formatted for the Good Works Library, 2026.

Source Text: ‏ࡃࡓࡀࡔࡀ ࡖࡉࡀࡄࡉࡀ — Chapter 43

Classical Mandaic source text from Häberl & McGrath (2020), pages 130-132 (physical) / PDF pages 139 and 141 (0-indexed, Mandaic). Presented for reference, study, and verification alongside the English translation above. Note: PyMuPDF extraction produces consistent couplet reversal in Mandaic text; the w- prefix (ࡅ) on the second member of each pair confirms correct reading order.

Verses 1–6 (PDF page 139, lines 54–66)

ࡖࡃࡀࡉࡉࡍ ࡅࡀࡕࡉࡀ ࡁࡀࡋࡌࡀ ‖
ࡒࡀࡋࡀ ࡖࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡅࡌࡔࡀࡓࡂࡉࡆࡋࡅࡍ ࡋࡓࡉࡔ ࡌࡀࡔࡊࡉࡍࡀ
ࡃࡀࡉࡉࡋࡍࡅࡍ ࡋࡂࡀࡆࡍࡉࡁࡓࡉࡀ
ࡁࡀࡉࡕࡀ ࡁࡀࡂࡓࡀ ࡅࡆࡉࡃࡒࡀ ࡖࡏࡄࡀࡁࡋࡅࡍ
ࡃࡀࡉࡉࡋࡍࡅࡍ ࡋࡎࡀࡁࡓࡉࡀ ࡅࡊࡔࡈࡀ
ࡅࡀࡉࡉࡋ ࡋࡁࡉࡕ ࡂࡉࡆࡍࡀࡉࡄࡅࡍ ࡅࡉࡊࡎࡉࡅࡉࡀ
ࡏࡄࡀࡁࡋࡅࡍ ࡀࡂࡓࡀ ࡅࡆࡉࡃࡒࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡔࡅࡕࡀ ࡖࡄࡉࡉࡀ ࡌࡍ ࡁࡀࡋࡅࡍ
ࡀࡉࡉࡋ ࡎࡊࡅࡉࡀ ࡁࡉࡕ ࡂࡉࡆࡍࡀࡉࡄࡅࡍ5
ࡖࡒࡀࡓࡉࡀ ࡅࡌࡀࡓࡐࡉࡔ ࡅࡊࡋࡄࡅࡍ ࡓࡀࡄࡌࡇ
ࡀࡃࡀࡕ ࡒࡀࡋࡀ ࡖࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ

Verses 7–10 (PDF page 141, lines 1–9)

ࡅࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡓࡀࡄࡌࡀࡉ
ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡀࡄࡀࡉ
ࡌࡍ ࡌࡅࡕࡀ ࡖࡌࡀࡉࡕࡉࡀ ࡓࡉࡔ ࡌࡀࡔࡊࡉࡍࡀ
ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡀࡄࡀࡉ
ࡅـࡗ ࡏࡌࡉࡀࡑࡍ ࡀࡉࡀࡍࡉࡄࡅࡍ
ࡗ ࡕࡐࡉࡀ ࡅࡐࡌࡀࡉࡄࡅࡍ ࡌࡀࡉࡕࡉࡀ
ࡖࡄࡀࡕࡀࡌ ࡔࡀࡉࡀࡋࡕࡀ ࡄࡀࡅࡉࡀࡋࡅࡍ
ࡌࡉࡔࡕࡀࡉࡋࡉࡀ ࡏࡋ ࡉࡍࡔࡌࡀࡕࡅࡍ10
ࡄࡀࡅࡉࡀࡋࡅࡍ ࡄࡀࡕࡀࡌ ࡔࡀࡉࡀࡋࡕࡀ

Verses 11–15 (PDF page 141, lines 10–17)

ࡀࡌࡀࡓࡋࡅࡍ
ࡌࡉࡀࡍࡉࡄࡅࡍ ࡅࡋࡀࡉࡀࡄࡁࡉࡀ ࡅࡌࡎࡀࡓࡉࡋࡅࡍ
ࡕࡀࡋࡉࡀ ࡓࡁࡀࡉࡍࡀ ࡖࡁࡀࡉࡉࡍ
ࡕࡀࡋࡉࡀ ࡔࡅࡀࡋࡀࡉࡍࡀ ࡖࡌࡀࡋࡉࡐࡋࡅࡍ ࡅࡋࡀࡉࡀࡋࡉࡐࡀ
ࡅࡔࡅࡀࡋࡉࡀ ࡏࡌࡀ ࡅࡁࡓࡀࡕࡀ ࡃࡀࡉࡀࡍ ࡄࡀࡕࡀࡌ ‖
ࡄࡀࡕࡀࡌ ࡀࡁࡀ ࡅࡁࡓࡀ ࡃࡀࡉࡉࡍ ࡓࡁࡀ15
ࡀࡁࡃࡀ ࡅࡌࡀࡓࡇ ࡃࡀࡉࡉࡍ ࡏࡂࡉࡓࡀ ࡅࡀࡂࡓࡇ
ࡄࡀࡌࡀࡕࡀ ࡅࡀࡊࡋࡕࡀ ࡄࡀࡕࡀࡌ

Verses 16–20 (PDF page 141, lines 19–26)

ࡅࡅࡊࡋࡄࡅࡍ ࡌࡀࡐࡔࡒࡉࡋࡅࡍ
ࡅࡊࡋࡄࡅࡍ ࡃࡉࡉࡍࡀ ࡃࡀࡉࡉࡍࡋࡅࡍ
ࡀࡋࡌࡀ ࡖࡓࡁࡀ ࡎࡀࡌࡉࡊ ࡏࡋࡇ
ࡏࡋࡀ ࡃࡉࡀࡍ ࡖࡂࡀࡁࡓࡀ ࡅࡏࡕࡍࡇ
ࡅࡀࡎࡉࡒ ࡕࡉࡓࡇࡑ ࡁࡉࡕ ࡕࡅࡔࡋࡉࡌࡀ
ࡃࡉࡀࡍ ࡅࡆࡀࡉࡊࡇ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ20

Source Colophon

Classical Mandaic source text from Charles G. Häberl & James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (De Gruyter, 2020), pages 130–132 (physical) / PDF pages 139 and 141 (0-indexed). Open access via Internet Archive: archive.org/details/mandaeanbookofjohn. Licensed CC BY-NC-ND 4.0.

Chapter 44 — Life's Herald

Chapter 44 of the Book of John (Drasha d-Yahya), the central narrative scripture of the Mandaean tradition. After Chapter 43's courtroom — where Manda d'Heyyi came as judge to reckon with the treasurers and the scholars — Chapter 44 shifts register entirely. A new speaker emerges: the herald of Life (akluza d-hayya), who speaks not verdicts but wisdom.

The chapter opens with the first Mandaean beatitude: "Blessed is he who rouses his soul." The herald then delivers a series of blessings and woes in a form that parallels the Sermon on the Mount — and in one passage reproduces Matthew 6:3 almost verbatim: "If you give with your right hand, do not tell your left hand." The woes target the wicked heart, the great belly, the wise man whose wisdom profited him nothing, the builder who built no building, and the pathmaker who trod no path. This is the Book of John's moral teaching: proverb, not prophecy.

Translated from Classical Mandaic by the Good Works Library, 2026. The Mandaic source text is from Haberl & McGrath's edition (2020), accessed via the staged PDF. The English translation by Haberl & McGrath was consulted as a reference but the English below is independently derived from the Mandaic.

Life's herald calls forth:

"Blessed is he who rouses his soul.
A man who rouses his soul
has no equal in the world.

Blessed are you, righteous servants,
who have kept yourselves from all evil.

Woe to you, wicked heart,
within which evil reigns,
and Evil does not let it
loose a blessing among goodness,

5 and its thoughts are of wrath,
which is the wrath of Satan.

The guts that jealousy loosens
shall dwell in the depths.

The mouth that opens to curse
shall not see light's place.

Those whose hands are raised to strike
shall slay their masters with the sword.

Woe to you, great belly,
10 that nothing of this world shall sate.

You men who give alms,
to you I call and say:

'If you give, do not bear witness to it!
If you bear witness, do not repeat it!

If you give with your right hand,
do not tell your left hand!'

Woe to the wise man
whose wisdom has profited him nothing.

Woe to the builder
15 who has built no building for himself.

Woe to the pathmaker
who has trod no path for himself,

and he shall not rise to see light's place."

The triumphant Life speaks,
and the man who went here triumphs!

In the name of the Great Life,
and in the name of the precious Truth.

Colophon

Chapter 44 of the Book of John (Drasha d-Yahya), translated from Classical Mandaic by the Good Works Library, April 2026. Approximately 18 verses.

This chapter marks the first appearance of "Life's herald" (akluza d-hayya) as a distinct speaker in the Book of John — replacing Manda d'Heyyi, who has dominated since the Fisher section. The shift is structural: where Manda d'Heyyi came as judge (Chapter 43), the herald comes as counsellor. Where the judge issued verdicts, the herald offers proverbs. The register moves from judicial to sapiential.

The chapter's literary form — blessings and woes in alternation — is the Mandaean beatitude tradition, closely paralleling the Matthean Beatitudes (Matthew 5) and the Lucan Woes (Luke 6:24–26). The opening formula tubeh d- ("blessed is he who...") is cognate with the Hebrew ashrei and Syriac tuba beatitude formulas. The woe formula ayleh/aylik la- parallels the Greek ouai hymin of the Gospels.

The right hand and left hand teaching (vv. 11–12) is the chapter's most striking passage. In three escalating prohibitions — do not bear witness, do not repeat, do not tell — the herald constructs a theology of secret generosity that reproduces Matthew 6:3 ("let not thy left hand know what thy right hand doeth") in Mandaean dress. The Mandaic version is more elaborate than the Greek: where Matthew compresses the teaching into a single image, the Mandaean herald unfolds it into three stages of progressive secrecy.

The first Mandaean beatitude — "Blessed is he who rouses his soul" — uses the verb yinqum from Q-W-M (to rise, stand, rouse), not a word meaning "understand." The spiritual self-knowledge praised here is not intellectual but kinetic: the man who stands his soul upright, who rouses it from dormancy.

Dramatis Personae:

Life's herald (akluza d-hayya, ࡀࡊࡋࡅࡆࡀ ࡖࡄࡉࡉࡀ): A new speaker, distinct from Manda d'Heyyi. The cosmic announcer of blessings and woes. Related to the Syriac karuza (herald, preacher). Appears again in Chapter 45.

Key departures from Haberl & McGrath's English (10 documented):

"rouses his soul" for "understands himself" — yinqum la-napsheh: Q-W-M = to rise, stand, rouse. The Mandaic speaks of spiritual awakening — rousing the soul from dormancy — not intellectual self-knowledge. The distinction between understanding (cognitive) and rousing (kinetic) is preserved.
"reigns" for "governs" — mamliiak from M-L-K, to rule as king. Evil does not merely administer the heart; it rules it as a sovereign rules subjects.
"loose a blessing among goodness" for "celebrate a blessing with goodness" — mishria from Sh-R-Y = to loose, release, dwell. The heart cannot release its blessings into the realm of the good.
"its thoughts are of wrath" for "its thought is full of wrath" — ruyahen d-zidaan = "its thoughts of wrath." The Mandaic does not say "full of"; the thoughts belong to wrath, they are constituted by it.
"alms" for "rewards" — zidqa = alms, charitable giving, righteous deeds. The same Mandaean term from Chapter 43 — the treasurers who hoarded the zidqa. Not a generic "reward."
"bear witness" for "report" — tisihdun from S-H-D = to testify, bear witness. A juridical and religious term — the act of public testimony before witnesses — far stronger than merely "reporting."
"profited him nothing" for "has taught him nothing" — la-sbar from S-B-R = to profit, benefit, consider. Wisdom is measured by what it yields to the practitioner, not by what it transmits. The wise man's failure is not pedagogical but existential: his wisdom has not profited his own soul.
"trod" for "paved" — drik from D-R-K = to tread, walk, step. The pathmaker's failure is not in construction but in locomotion — he has made paths but has never walked one himself.
"woe" for "shame" throughout — ayleh/aylik = woe. The standard Aramaic interjection of prophetic lament, consistent with all previous chapters in the Book of John translation.
"great belly" for "big belly" — rabtia = great, large. The Aramaic register carries more weight than the colloquial "big."

First independent English translation of Chapter 44 of the Book of John. Part of the ongoing Good Works Library translation of the complete Book of John from Classical Mandaic.

Compiled and formatted for the Good Works Library, 2026.

Source Text: ‏ࡃࡓࡀࡔࡀ ࡖࡉࡀࡄࡉࡀ — Chapter 44

Classical Mandaic source text from Haberl & McGrath (2020), PDF page 141 (0-indexed, Mandaic) after the Chapter 43 doxology. The chapter continues through the [170] page marker and concludes before the next separator. Presented for reference, study, and verification alongside the English translation above. Note: PyMuPDF extraction produces consistent couplet reversal in Mandaic text; the lines below have been restored to their correct reading order using the w- prefix convention.

Verses 1–5 (PDF page 141, after Ch 43 separator)

ࡀࡊࡋࡅࡆࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡓࡉࡀ
ࡈࡅࡁࡇ ࡖࡋࡀࡍࡔࡐࡉࡇ ࡉࡍࡒࡅࡌ
ࡂࡀࡁࡓࡀ ࡖࡉࡍࡒࡅࡌ ࡋࡀࡍࡔࡐࡉࡇ
ࡋࡀࡉࡉࡕ ࡀࡅࡊࡀࡕࡇ ࡁࡀࡋࡌࡀ
ࡈࡅࡁࡀࡉࡅࡊࡍ ࡀࡁࡃࡉࡀ ࡔࡊࡉࡓࡉࡀ
ࡖࡎࡉࡈࡀࡓ ࡄࡅࡀࡉࡕࡅࡍ ࡌࡍ ࡅࡊࡋ ࡁࡉࡔ
ࡅࡀࡉࡋࡀࡊ ࡋࡉࡁࡀ ࡁࡉࡔࡀ
ࡖࡁࡉࡔࡅࡕࡀ ࡁࡂࡀࡅࡇ ࡌࡀࡌࡋࡉࡀࡊ
ࡅࡋࡀࡔࡀࡁࡒࡉࡋࡇ ࡁࡉࡔࡅࡕࡀ
ࡋࡌࡉࡔࡓࡉࡀ ࡁࡈࡀࡁࡅ ࡈࡀࡁࡕࡀ
ࡅࡓࡅࡉࡀࡇࡍ ࡖࡆࡉࡃࡀࡀࡍ
ࡖࡌࡍ ࡆࡉࡃࡀ ࡖࡎࡀࡈࡀࡀࡍ ࡄࡅࡀ

Verses 6–10 (PDF page 141, [170] page marker)

ࡕࡉࡓࡀࡕࡀ ࡖࡀࡐࡓࡀ ࡒࡉࡀࡍ
ࡁࡏࡅࡌࡒࡉࡀ ࡔࡀࡓࡉࡀ
ࡅࡐࡌࡇ ࡖࡀࡐࡄࡕࡀ ࡅࡋࡀࡉࡉࡈ
ࡋࡀࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡖࡏࡃࡇ ࡌࡃࡀࡋࡉࡀ ࡅࡌࡀࡄࡉࡀ
ࡌࡀࡓࡀࡉࡄࡅࡍ ࡁࡄࡉࡓࡁࡀ ࡂࡀࡈࡋࡀ
ࡅࡀࡉࡋࡉࡊ ࡀࡊࡓࡎࡀ ࡓࡀࡁࡕࡉࡀ
ࡖࡋࡀࡎࡁࡀࡕ ࡌࡉࡇࡍ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ

Verses 11–15 (PDF page 141, lines continuing)

ࡂࡅࡁࡓࡉࡀ ࡖࡆࡉࡃࡒࡀ ࡉࡀࡄࡁࡉࡀ
ࡏࡋࡅࡊࡍ ࡒࡀࡓࡉࡀࡍ ࡅࡀࡌࡀࡓࡀࡍ
ࡏࡅ ࡉࡀࡄࡁࡉࡕࡅࡍ ࡋࡀࡕࡉࡎࡉࡄࡃࡅࡍ
ࡏࡅ ࡕࡉࡎࡉࡄࡃࡅࡍ ࡋࡀࡕࡉࡕࡅࡍࡍ
ࡏࡅ ࡉࡀࡄࡁࡉࡕࡅࡍ ࡁࡉࡀࡌࡉࡀࡍࡉࡅࡊࡍ
ࡋࡎࡌࡀࡋࡀࡉࡅࡊࡍ ࡋࡀࡕࡉࡌࡓࡅࡍ
ࡅࡀࡉࡋࡇ ࡋࡄࡀࡉࡊࡌࡀ
ࡖࡋࡀࡎࡁࡀࡓ ࡌࡉࡇࡍ ࡌࡍ ࡄࡅࡅࡊࡌࡕࡇ
ࡅࡀࡉࡋࡇ ࡋࡁࡀࡀࡍࡉࡀ
ࡖࡁࡉࡕࡍࡀ ࡋࡒࡅࡃࡀࡌࡇ ࡋࡀࡁࡀࡍ

Verses 16–17 + Doxology (PDF page 141, final lines)

ࡅࡀࡉࡋࡇ ࡋࡌࡀࡃࡓࡉࡊ ࡃࡉࡓࡉࡊࡀ
ࡖࡃࡉࡓࡀࡊ ࡋࡀࡍࡔࡐࡉࡇ ࡋࡀࡃࡓࡉࡊ
ࡅࡋࡀࡎࡀࡋࡉࡒ ࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ

Source Colophon

Classical Mandaic text from Charles G. Haberl & James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin/Boston: De Gruyter, 2020). Open access on Internet Archive: archive.org/details/mandaeanbookofjohn. Licensed CC BY-NC-ND 4.0.

The source text was extracted from the staged PDF in the retained Good Works Library source archive using PyMuPDF. PDF page 141 (0-indexed, odd = Mandaic) contains the complete Mandaic text for Chapter 44, beginning after the Chapter 43 doxology/separator and ending before the Chapter 45 separator. Physical page numbers in the print edition: [169]–[170].

The extraction artifact of consistent couplet reversal (documented across all previous chapters) has been corrected in the source text presentation above. The w- prefix (ࡅ) on the second member of each couplet pair, together with semantic alignment with the English reference, confirms the correct reading order.

Chapter 45 — Blessings and Woes

Chapter forty-five of the Mandaean Book of John. Where Chapter 44 opened with a single beatitude — blessed is he who rouses his soul — Chapter 45 expands the herald's address into a full wisdom catalogue: a systematic inventory of blessings and woes in the ancient Near Eastern prophetic tradition.

The structure is deliberate. Two blessings frame the chapter's opening: one for the man who knows himself, one for the truthful who shall ascend to light's place. Then comes the woe-series — twelve declarations of woe, each naming a figure who possessed the instrument of his own salvation and failed to use it. The counselor who gives himself no counsel. The pathmaker who treads no path. The builder who builds no building. The wise man whose wisdom profits him nothing. The rulers who rule over the forsaken and perform no good deeds. Each woe is a mirror: the failure is never ignorance but misuse. The figures had the tool and did not turn it upon themselves.

The chapter's relationship to Chapter 44 is that of expansion to seed. Chapter 44 named the pathmaker, the builder, and the wise man in a brief woe-series and closed with judgment. Chapter 45 reopens with the same figures, adds new ones — the evil eye, the great belly, the forked tongue, the students who learn nothing, the fools mired in folly, the rulers — and then turns toward redemption. The closing verses reverse the catalogue: blessings on whoever has had good and done good with it, whose works go before him on the way. The final imperative is addressed directly to the listener: your hands perform the truth — rise up and see light's place.

In the name of the Great Life,
may the sublime light be magnified!

Life's herald calls forth —
the Mighty Life's herald.
Life's herald calls forth
all who ready themselves.
Blessed is he who knows himself,
and whose heart builds for him.
Blessed are the truthful;
they shall ascend to see light's place.
Woe to the counselor
who has given himself no counsel.
5 Woe to the pathmaker
who has made no path for himself
upon which he walks and does not stumble.
Woe to the builder
who has built no building for himself.
Woe to the evil eye,
for the wicked were not sated with this world.
Woe to the great belly
that does not fill though the belly devours all.
10 Woe to the forked tongue
that gives two verdicts in a single case.
Woe to the students
who are taught yet do not learn.
Woe to the senseless fools
who are mired in their folly.
Woe to the wise man
whose wisdom has profited him nothing.
Woe to the rulers
who rule over the forsaken
15 and perform no good deeds.
They shall fall into the blazing fire
and stoke the coals with their hands
and kindle the fire with their lips.
Woe to the wicked heart
within which evil holds dominion.
Evil holds dominion within it,
and it shall end with the world.
It shall end and not see light's place.
20 Blessings on whoever has done good;
"Woe, woe!" calls whoever has done evil.
Woe to whoever has had bounty
and has done no good with it.
He has wrought sins for himself
and heaped provocations before himself.
Blessings on whoever has had good
and has done good with it.
He has made a reward for himself.
His works go before him.
25 His works go before him
and reach ahead of him on the way.
Your hands perform the truth —
rise up and see light's place!
And Life is victorious!

Colophon

The English translation was independently derived from the Classical Mandaic source text. Haberl & McGrath's English translation was consulted as a reference to verify readings in ambiguous passages but the English above is the translator's own rendering. Key departures from the reference: (1) "Woe to" rather than "Shame on" — the Mandaic formula aileh is a standard Near Eastern woe-oracle (cf. Hebrew hoy, Aramaic way), and the prophetic register is more accurate than the colloquial "shame"; (2) "whose wisdom has profited him nothing" rather than "who has not taught his wisdom" — sbar (S-B-R) in Mandaic carries the sense of profit/benefit rather than teaching, following the reading established in Chapter 44; (3) "all who ready themselves" rather than "everyone who prepares himself" — zdaharar is reflexive of Z-D-H-R, to be cautious/ready; (4) "verdicts" rather than "decisions" for dinia — the judicial register is consistent with the herald's role as arbiter.

Chapter 45 is the second of two consecutive herald chapters in the Book of John. Where Chapter 44 focused on personal ethics — the individual wicked heart, the individual wise man — Chapter 45 expands to social critique: rulers who oppress the forsaken, teachers who teach without learning, fools mired in collective folly. The woe-catalogue follows the ancient Near Eastern prophetic form found in Isaiah 5, Habakkuk 2, and the Matthean woes (Matthew 23), but with the distinctive Mandaean turn toward cosmic consequence: the wicked heart ends with the world, the righteous rise to light's place. Independent Good Works Translation from Classical Mandaic, published online by the Good Works Library, 2026.

Compiled and formatted for the Good Works Library, 2026.

Source Text: The Book of John — Chapter 45

Classical Mandaic source text from Haberl & McGrath, The Mandaean Book of John (2020), Chapter 45. Extracted from the critical edition PDF via PyMuPDF. Couplet order corrected from extraction artifact (PyMuPDF reverses paired lines; the w- prefix on continuation lines confirms correct sequence). Presented for reference and verification.

ࡀࡊࡋࡅࡆࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡓࡉࡀ
ࡀࡊࡋࡅࡆࡀ ࡖࡄࡉࡉࡀ ࡓࡅࡓࡁࡉࡀ
ࡀࡊࡋࡅࡆࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡃࡉࡀ
ࡅࡊࡋ ࡏࡉࡍࡔ ࡖࡁࡀࡍࡔࡐࡉࡇ ࡉࡍࡆࡃࡀࡄࡀࡓ
ࡈࡅࡁࡇ ࡖࡀࡍࡔࡐࡉࡇ ࡉࡍࡃࡀ
ࡅࡋࡉࡁࡇ ࡉࡍࡄࡅࡉࡋࡇ ࡀࡓࡃࡉࡋࡊࡀ
ࡈࡅࡁࡀࡉࡄࡅࡍ ࡖࡅࡊࡔࡈࡀࡉࡍࡀ
ࡖࡎࡀࡋࡒࡉࡀ ࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡀࡉࡋࡇ ࡏࡋ ࡌࡀࡌࡋࡉࡊ ࡌࡉࡋࡉࡊࡀ
ࡖࡌࡅࡋࡀࡊࡀࡍ ࡋࡀࡍࡔࡐࡉࡇ ࡋࡀࡌࡋࡉࡊ 5
ࡅࡀࡉࡋࡇ ࡏࡋ ࡌࡀࡃࡓࡉࡊ ࡃࡉࡓࡉࡊࡀ
ࡖࡃࡉࡓࡉࡊ ࡋࡀࡍࡔࡐࡉࡇ ࡋࡀࡃࡓࡉࡊ
ࡗ ࡀࡆࡉࡋ ࡁࡂࡀࡅࡇ ࡋࡀࡌࡉࡄࡒࡉࡋ
ࡅࡀࡉࡋࡇ ࡋࡁࡀࡀࡍࡉࡀ
ࡖࡋࡀࡁࡀࡍ ࡋࡒࡅࡃࡀࡌࡇ ࡁࡉࡕࡍࡀ
ࡅࡀࡉࡋࡇ ࡋࡀࡒࡅࡕ ࡀࡉࡉࡍࡀ
ࡖࡅࡊࡋ ࡖࡀࡋࡊࡀࡕ ࡀࡊࡓࡎࡀ ࡋࡀࡌࡋࡀࡕ
ࡅࡀࡉࡋࡇ ࡋࡀࡊࡓࡎࡀ ࡓࡀࡁࡕࡉࡀ 10
ࡖࡉࡀࡄࡁࡉࡀ ࡕࡓࡉࡍ ࡃࡉࡉࡍࡀ ࡁࡄࡀࡃ
ࡅࡀࡉࡋࡉࡅࡍࡍ ࡋࡕࡓࡉࡍ ࡋࡉࡔࡀࡉࡍࡀ
ࡖࡌࡀࡋࡉࡐࡋࡅࡍ ࡅࡋࡀࡉࡀࡋࡉࡐࡀ
ࡅࡀࡉࡋࡉࡅࡍࡍ ࡋࡉࡀࡋࡅࡉࡐࡀ
ࡖࡁࡎࡀࡋࡊࡅࡕࡅࡍ ࡌࡉࡎࡕࡀࡓࡊࡉࡀ
ࡅࡀࡉࡋࡉࡅࡍࡍ ࡋࡎࡀࡋࡊࡉࡀ ࡕࡌࡉࡌࡉࡀ
ࡖࡋࡀࡎࡁࡀࡓ ࡌࡉࡇࡍ ࡌࡍ ࡄࡅࡅࡊࡌࡕࡇ
ࡅࡀࡉࡋࡇ ࡋࡄࡀࡉࡊࡌࡀ
ࡖࡌࡔࡀࡋࡈࡉࡀ ࡔࡁࡉࡒࡉࡀ
ࡅࡀࡉࡋࡉࡅࡍࡍ ࡋࡔࡀࡋࡉࡈࡉࡀ 15
ࡅࡀࡍࡋࡐࡉࡀ ࡁࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ
ࡅࡋࡀࡁࡃࡉࡀ ࡏࡅࡁࡀࡃࡉࡀ ࡔࡀࡉࡐࡓࡉࡀ
ࡅࡁࡎࡉࡐࡄࡀࡕࡅࡍ ࡌࡎࡀࡓࡎࡉࡉࡐࡍ ࡉࡀࡒࡃࡀࡀࡍ
ࡁࡏࡃࡀࡉࡄࡅࡍ ࡁࡀࡃࡉࡍ ࡂࡅࡌࡓࡉࡀ
ࡖࡁࡉࡔࡅࡕࡀ ࡁࡂࡀࡅࡇ ࡌࡀࡌࡋࡉࡀࡊ
ࡅࡀࡉࡋࡇ ࡏࡋ ࡋࡉࡁࡀ ࡁࡉࡔࡀ
ࡅࡎࡀࡉࡉࡐ ࡁࡎࡀࡅࡀࡐ ࡖࡀࡋࡌࡀ
ࡌࡀࡌࡋࡉࡀࡊࡁࡇ ࡁࡉࡔࡅࡕࡀ
ࡎࡀࡉࡉࡐ ࡅࡋࡀࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ 20
ࡅࡀࡉ ࡅࡀࡉ ࡒࡀࡓࡉࡀ ࡌࡀࡍ ࡖࡀࡁࡀࡃ ࡁࡉࡔ
ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡀࡁࡀࡃ ࡈࡀࡁ
ࡅࡋࡀࡈࡀࡉࡉࡁ ࡌࡉࡇࡍ ࡌࡍ ࡈࡀࡁࡅࡕࡇ
ࡅࡀࡉࡋࡇ ࡋࡌࡀࡍ ࡖࡄࡅࡀࡋࡇ
ࡅࡔࡀࡅࡉࡀ ࡋࡒࡅࡃࡀࡌࡇ ࡕࡉࡒࡋࡀࡕࡀ
ࡄࡀࡈࡀࡉࡉࡀ ࡋࡀࡍࡔࡐࡉࡇ ࡀࡁࡀࡃ
ࡅࡈࡀࡉࡉࡁ ࡌࡉࡇࡍ ࡌࡍ ࡈࡀࡁࡅࡕࡇ
ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡄࡅࡀࡋࡇ
ࡏࡅࡁࡀࡃࡉࡇ ࡋࡒࡅࡃࡀࡌࡇ ࡀࡆࡋࡉࡀ
ࡀࡂࡓࡀ ࡋࡀࡍࡔࡐࡉࡇ ࡀࡁࡀࡃ 25
ࡅࡌࡉࡎࡕࡀࡌࡉࡊࡋࡇ ࡋࡀࡒࡀࡌࡇ ࡁࡏࡅࡄࡓࡀ
ࡏࡅࡁࡀࡃࡉࡇ ࡀࡆࡋࡉࡀ ࡋࡀࡒࡀࡌࡇ
ࡎࡀࡒ ࡄࡅࡆࡉࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡏࡃࡀࡉࡅࡊࡍ ࡉࡍࡁࡃࡅࡍ ࡅࡊࡔࡈࡀ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Classical Mandaic source text from Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). Accessed via Internet Archive under CC BY-NC-ND 4.0 license. Text extracted using PyMuPDF from the critical edition PDF; couplet order corrected based on the w- continuation prefix pattern documented across all chapters of this translation project.

Page 143 (0-indexed) of the PDF. Chapter 45 Mandaic text, book page 134 (the facing page to Translation page 135). Chapter 45 verses 1-28.

Chapter 46 — The Three Requests

Chapter forty-six of the Mandaean Book of John. A soul narrates its departure from light's place — the eternal abode — and its journey into the world. An excellency from the House of Life accompanies the soul, bearing a staff of living water whose foliage is a threefold medicine: first it heals the ailing heart, then fills the scrolls with knowledge, then restores sight to the eyes.

With sight restored, the soul recognizes its father and makes three requests: a great heart capacious enough for the mighty and the small, stillness without rebellion, and a level path by which to ascend in peace back to light's place. The structure mirrors Mandaean ritual prayer — the threefold giving, the threefold asking — and the chapter functions as a compact soteriology: departure, healing, recognition, petition, return. The staff of living water recalls the imagery of the masiqta (the Mandaean ascent ceremony), where living water is the medium of purification and return.

In the name of the Great Life,
may the sublime light be magnified!

From light's place, I went forth —
from you, enduring abode!
From the place that I departed,
an excellency from Life accompanied me.
The excellency who accompanied me from Life's house
held a staff of living water in his hand.
The staff that he held in his hand
was all foliage from end to end.
5 From its leaves, he gave me some,
and my ailing heart was healed.
A second time, he gave me some,
and the scrolls were filled.
A third time, he gave me some,
and he set my eyes in my head.
Within my head he set my eyes,
and I saw my father and knew him.
I saw my father, I beheld him,
and I gave him three requests.
10 I asked him for a great heart
that the mighty and the small may bear.
I asked him for stillness
in which there is no rebellion.
I asked him for a level path,
to ascend in peace to light's place.
The triumphant Life speaks,
and the man who came here is victorious!

Colophon

The English translation was independently derived from the Classical Mandaic source text. Haberl & McGrath's English translation was consulted as a reference to verify readings in ambiguous passages but the English above is the translator's own rendering. Key departures from the reference: (1) "went forth" rather than "left" — inqpit (N-Q-P-T) carries the sense of deliberate departure, not casual leaving, consistent with the soul's narrative of departure from the Lightworld; (2) "enduring" rather than "everlasting" for taqan — taqan denotes stability and persistence rather than infinite duration; (3) "foliage" rather than "leafy" for aluwa — rendered as a noun rather than adjective, preserving the concreteness of the image; (4) "ailing" rather than "sick" for akiub — the Mandaic term connotes spiritual-physical decay, not mere illness; (5) "scrolls" rather than "books" for sidria — preserves the material culture of the ancient Near East; (6) "stillness" rather than "calmness" for nihuta — closer to the N-H-T root meaning of rest/settling, with resonance to monastic traditions of inner stillness; (7) "mighty and small" rather than "big and little" for rurbia/dirdaqia — preserves the social register of the original, where these terms describe ranks of being, not physical size.

Chapter 46 is a compact soul-narrative in the Mandaean tradition: departure from the Lightworld, divine accompaniment, threefold healing, recognition of the Father, and threefold petition for return. The threefold structure — three givings from the staff's foliage, three requests to the Father — mirrors Mandaean liturgical patterns. The staff of living water (gawaza d-mia hiyya) is a central Mandaean symbol, connecting to the baptismal rites and the masiqta (ascent ceremony). Independent Good Works Translation from Classical Mandaic, published online by the Good Works Library, 2026.

Compiled and formatted for the Good Works Library, 2026.

Source Text: The Book of John — Chapter 46

Classical Mandaic source text from Haberl & McGrath, The Mandaean Book of John (2020), Chapter 46. Extracted from the critical edition PDF via PyMuPDF. Couplet order corrected from extraction artifact (PyMuPDF reverses paired lines; the w- prefix on continuation lines confirms correct sequence). Presented for reference and verification.

ࡌࡍ ࡀࡕࡓࡀ ࡖࡄࡍࡅࡓࡀ ࡉࡍࡒࡐࡉࡕ
ࡌࡉࡀࡍࡊ ࡃࡀࡅࡓࡀ ࡕࡀࡒࡀࡍ
ࡀࡕࡓࡀ ࡖࡉࡍࡒࡐࡉࡕ ࡌࡉࡇࡍ
ࡏࡅࡕࡓࡀ ࡌࡍ ࡄࡉࡉࡀ ࡋࡅࡀࡍ
ࡏࡅࡕࡓࡀ ࡖࡋࡅࡀࡍ ࡌࡍ ࡁࡉࡕ ࡄࡉࡉࡀ
ࡂࡀࡅࡀࡆࡀ ࡖࡌࡉࡀ ࡄࡉࡉࡀ ࡁࡏࡃࡇ ࡋࡂࡉࡈ
ࡂࡀࡅࡀࡆࡀ ࡖࡋࡂࡉࡈ ࡁࡏࡃࡇ
ࡅࡊࡋࡇ ࡀࡋࡅࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡌࡍ ࡀࡈࡉࡓࡉࡐࡇ ࡏࡄࡀࡁࡋࡉࡀ ࡌࡉࡇࡍ 5
ࡋࡉࡁࡀࡉ ࡖࡀࡊࡉࡅࡁ ࡉࡍࡕࡀࡀࡐࡍ
ࡕࡀࡍ ࡏࡄࡀࡁࡋࡉࡀ ࡌࡉࡇࡍ
ࡎࡉࡃࡓࡉࡀ ࡌࡋࡉࡍ
ࡕࡋࡀࡕ ࡏࡄࡀࡁࡋࡉࡀ ࡌࡉࡇࡍ
ࡀࡉࡀࡍࡉ ࡕࡓࡀࡋࡑࡉࡀ ࡁࡓࡉࡔࡀࡉ
ࡀࡉࡀࡍࡉ ࡁࡓࡉࡔࡀࡉ ࡕࡓࡀࡋࡑࡉࡀ
ࡄࡆࡀࡉࡕࡇ ࡅࡁࡀࡔࡒࡉࡓࡕࡇ ࡋࡀࡁ
ࡄࡆࡀࡉࡕࡇ ࡋࡀࡁ ࡅࡁࡀࡔࡒࡉࡓࡕࡇ
ࡅࡔࡀࡉࡉࡋࡕࡇ ࡔࡅࡋࡕࡀ ࡕࡋࡀࡕ
ࡔࡀࡋࡕࡇ ࡋࡉࡁࡀ ࡓࡁࡀ 10
ࡖࡎࡁࡉࡋࡉࡁࡇ ࡓࡅࡓࡁࡉࡀ ࡅࡃࡉࡓࡃࡒࡉࡀ
ࡔࡀࡋࡕࡇ ࡋࡉࡍࡄࡅࡕࡀ
ࡖࡌࡓࡉࡃࡅࡕࡀ ࡋࡉࡕࡁࡇ
ࡔࡀࡋࡕࡇ ࡃࡉࡓࡉࡊࡀ ࡌࡉࡊࡉࡊࡀ
ࡖࡎࡋࡀࡒ ࡁࡔࡋࡀࡌ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ

Source Colophon

Classical Mandaic source text from Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). Accessed via Internet Archive under CC BY-NC-ND 4.0 license. Text extracted using PyMuPDF from the critical edition PDF; couplet order corrected based on the w- continuation prefix pattern documented across all chapters of this translation project.

Pages 143 and 145 (0-indexed) of the PDF. Chapter 46 Mandaic text, spanning book pages 134-136 (facing pages to Translation pages 135-137). Chapter 46 verses 1-13.

Chapter 47 — The Commandments

Chapter forty-seven of the Mandaean Book of John. A divine being descends from light's place — the eternal abode — clothed in robes of splendor and crowned with a wreath of triumphs. Arriving among the Nazoreans at the banks of the Jordan, the speaker sets up a throne and sits like a father among his sons, then delivers a series of moral commandments.

The chapter contains ten prohibitions: against adultery, theft, sorcery, shifting boundaries, delivering the weak to the strong, taking an unfree maid, informing, usury, idol worship, and bearing false witness. It culminates in a Mandaean Golden Rule — "Whatever is hateful to you, do not do to your fellow" — followed by eschatological warnings of judgment, the tollhouse of the soul, and the burning fire that consumes those who would not see or hear. The setting — the Jordan, the Nazoreans, the father-figure — frames the instructions as a baptismal teaching. The eschatological imagery of tollhouses and guardhouses is distinctly Mandaean: post-mortem waypoints where the soul's deeds are weighed.

At approximately fifty-three verses, this is the longest single chapter translated for the archive from the Book of John. Classical Mandaic source text from the critical edition of Haberl and McGrath (2020).

From light's place, I went forth —
from you, enduring abode!
In robes of splendor I was clothed,
and a wreath of triumphs was hung upon my head.
I came and found the Nazoreans
standing on the banks of the Jordan.
I set up my throne and sat down,
like a father who sits among his sons.
The good one sits and teaches his sons
5 all truth, in which there is no straying.

My sons!
See that you do not commit adultery;
see that you do not commit theft;
those who steal and commit adultery
will not ascend to Life's house.
They will not ascend to Life's house;
they will not behold light's place.

My sons!
10 See that you do not perform sorcery
and oppress the soul in the body.
Sorcerers and liars will be tossed in cauldrons
that seethe, and fire will be their judge.

My sons!
See that you do not shift boundaries.
The day you displace the great marker —
those who shift boundaries,
15 their eyes will not see the light.

My sons!
See that you do not deliver
a servant into his master's hand, nor a maid into her mistress's,
nor deliver the weak to the strong,
to be bound in a remote place.
At the tollhouse, his eye will see only darkness,
and his foot will find no firm ground.

My sons!
20 See that you do not take
a maid who has not been freed,
and bring up your sons
in her master's house.
If the servant sins one day,
on the day his master judges him,
the sins the servant committed
will come upon the head of his father.

My sons!
25 See that you are not informers,
and that your eyes give no signs,
for informers and signalers
will be assigned to the guardhouse.
To the guardhouse they will be assigned,
and they will surely be judged harshly.

My sons!
See that you do not practice
usury and compound usury,
30 lest you be judged in the dark mountain.

My sons!
See that you do not worship
idols and demons,
pagan gods and impiety,
and the vanity of this world,
35 for upon the idols and demons
a harsh judgment will be,
and those who worship them
will not ascend to Life's house.
They will not ascend to Life's house,
and they will not behold light's place.

See what I have commanded you, and
a false and lying witness do not bear.
On account of false and lying witness,
they will be questioned before the judge.
They will be questioned before the judge
40 who judges the entire world.
He judges every person
as to his works and his reward.

My sons!
Whatever is hateful to you,
do not do to your fellow,
for the world to which you have gone
has judgment and a great reckoning.
It has judgment and a great reckoning,
45 in which guarded vessels
are tested every day,
for all who are laden will ascend,
and the empty-handed will be cut off.

Woe to the empty-handed one
50 who stands empty-handed at the tollhouse.
It was in his hand, and he gave not.
He searched in his lap, and he found not.
They cast the wicked and liars in darkness.
They cast him in burning fire.
In burning fire they cast him —
in whose ear they called, and he heard not.
I showed it to his eye, and he saw not.
I showed him, and he saw not with his eye.

Life is victorious,
and victorious is the man who came here!

Colophon

The English translation was independently derived from the Classical Mandaic source text. Haberl & McGrath's English translation was consulted as a reference to verify readings in ambiguous passages but the English above is the translator's own rendering. Key departures from the reference: (1) "went forth" rather than "left" for inqpit — established departure, N-Q-P-T carries deliberate departure; (2) "enduring" rather than "everlasting" for taqan — denotes stability and persistence, not infinite duration; (3) "sorcerers" rather than "magicians" for harašia — the Ḥ-R-Š root denotes magical arts and sorcery, not performance; (4) "pagan gods" rather than "Olympians" for ʿukria — the Mandaic word means "foreigners" or "foreign gods," not specifically Greek deities; rendering as "Olympians" is an interpretive specification not warranted by the source; (5) "vanity" rather than "impiety" for haliuta — the H-L-Y root means "to decay, to pass away," yielding "vanity/transience"; hainupta (H-N-P) is the word meaning "impiety"; (6) "guardhouse" rather than "penitentiary" for maṭarata — the N-Ṭ-R root means "to guard/watch," preserving the ancient Near Eastern setting; (7) "hateful" rather than "disgusting" for sina — the S-N-A root means "to hate"; (8) "signalers" rather than "snitches" for ramazya — the R-M-Z root means "to signal/make signs," preserving the specific physical act of eye-signaling rather than modern slang; (9) "reward" (singular) rather than "merits" (plural) for agrh — the Mandaic is singular; (10) "compound usury" rather than "compound interest" for hubul hublia — the H-B-L root specifically denotes usury, preserving the moral condemnation; (11) "straying" rather than "error" for ṭʿia — the Ṭ-ʿ-Y root means "to stray/wander"; (12) "woe to" rather than "shame on" for ailh — parallels Hebrew hoy and Greek ouai, preserving the prophetic woe-formula register.

Chapter 47 is the Mandaean Decalogue — a moral instruction delivered by a divine being to the Nazoreans by the Jordan, framed as a father's counsel to his sons. The ten commandments parallel both the Hebrew Decalogue and early Christian ethical teaching, while reflecting distinctly Mandaean concerns: sorcery binding the soul in the body, the post-mortem tollhouse (bit maskia) where deeds are weighed, and the guardhouse (maṭarata) as a place of harsh judgment. The Golden Rule in verse 44 — "Whatever is hateful to you, do not do to your fellow" — parallels Hillel's formulation in the Talmud (Shabbat 31a) and constitutes one of the earliest Mandaean ethical universals. The eschatological section (vv. 46–53) presents the Mandaean theology of merit: the laden ascend, the empty-handed are cut off, and those who would not see or hear are cast in fire. Independent Good Works Translation from Classical Mandaic, published online by the Good Works Library, 2026.

Compiled and formatted for the Good Works Library, 2026.

Source Text: The Book of John — Chapter 47

Classical Mandaic source text from Haberl & McGrath, The Mandaean Book of John (2020), Chapter 47. Extracted from the critical edition PDF via PyMuPDF. Couplet order corrected from extraction artifact (PyMuPDF reverses paired lines; the w- prefix on continuation lines confirms correct sequence). Presented for reference and verification.

ࡌࡍ ࡀࡕࡓࡀ ࡖࡄࡍࡅࡓࡀ ࡉࡍࡒࡐࡉࡕ
ࡌࡉࡀࡍࡊ ࡃࡀࡅࡓࡀ ࡕࡀࡒࡀࡍ
ࡏࡈࡑࡋࡉࡀ ࡖࡆࡉࡅࡀ ࡋࡁࡉࡔࡀࡍ
ࡅࡋࡊࡉࡋࡀ ࡖࡆࡀࡀࡊࡅࡀࡕࡀ ࡁࡓࡉࡔࡀࡉ ࡕࡓࡉࡋࡑࡉࡀ
ࡀࡕࡉࡕ ࡅࡀࡔࡉࡊࡕࡉࡅࡍࡍ ࡋࡀࡍࡅࡑࡓࡀࡉࡉࡀ
ࡋࡉࡊࡇࡐ ࡖࡉࡀࡓࡃࡀࡍ ࡒࡀࡉࡌࡉࡀ
ࡕࡓࡀࡕࡑࡇ ࡋࡅࡊࡓࡎࡉࡀࡉ ࡅࡉࡀࡕࡁࡉࡕ
ࡀࡁࡀ ࡖࡉࡀࡕࡉࡁ ࡀࡁࡉࡉࡍࡀ ࡁࡇࡍ
ࡉࡀࡕࡉࡁ ࡈࡀࡁࡀ ࡅࡌࡀࡋࡉࡋࡐࡅࡍ ࡋࡁࡇࡍ 5
ࡅࡊࡋ ࡔࡓࡀࡓࡀ ࡖࡈࡏࡉࡀ ࡋࡉࡕࡁࡇ
ࡁࡀࡍࡉ
ࡄࡆࡅࡍ ࡏࡃࡉࡋࡌࡀ ࡖࡂࡅࡁࡍࡀ ࡕࡉࡂࡉࡁࡍࡅࡍ
ࡄࡆࡅࡍ ࡏࡃࡉࡋࡌࡀ ࡖࡕࡉࡂࡉࡓࡅࡍ ࡂࡀࡅࡓࡀ
ࡖࡂࡀࡉࡓࡉࡀ ࡅࡂࡀࡁࡍࡉࡀ
ࡋࡁࡉࡕ ࡄࡉࡉࡀ ࡋࡀࡎࡀࡋࡒࡉࡀ
ࡋࡀࡎࡀࡋࡒࡉࡀ ࡋࡁࡉࡕ ࡄࡉࡉࡀ
ࡅࡋࡀࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡁࡀࡍࡉ 10
ࡄࡆࡅࡍ ࡏࡃࡉࡋࡌࡀ ࡕࡉࡁࡃࡅࡍ ࡄࡀࡓࡔࡉࡀ
ࡅࡕࡉࡓࡑࡅࡍ ࡁࡀࡐࡂࡓࡀ ࡉࡍࡔࡉࡌࡕࡀ
ࡄࡀࡓࡀࡔࡉࡀ ࡅࡆࡉࡀࡐࡉࡍࡀ ࡔࡀࡃࡉࡋࡅࡍ ࡁࡃࡅࡃࡉࡀ
ࡖࡓࡀࡄࡕࡀࡍ ࡅࡅࡍࡓࡀ ࡄࡀࡅࡉࡀ ࡃࡀࡉࡀࡅࡍࡍ
ࡁࡀࡍࡉ
ࡄࡆࡅࡍ ࡏࡃࡉࡋࡌࡀ ࡕࡉࡐࡅࡊࡍ ࡌࡉࡓࡑࡉࡀ
ࡉࡅࡌࡀ ࡖࡕࡉࡔࡀࡅࡍࡍ ࡓࡁࡀ ࡅࡊࡃࡀࡊ
ࡄࡀࡋࡉࡍ ࡖࡀࡐࡉࡊࡀ ࡌࡉࡓࡑࡉࡀ 15
ࡀࡉࡀࡍࡉࡄࡅࡍ ࡄࡍࡅࡓࡀ ࡋࡀࡄࡀࡆࡉࡀࡍ
ࡁࡀࡍࡉ
ࡄࡆࡅࡍ ࡏࡃࡉࡋࡌࡀ ࡕࡉࡎࡓࡅࡍ
ࡀࡁࡃࡀ ࡁࡉࡀࡃ ࡌࡀࡓࡇ ࡅࡋࡀࡌࡕࡀ ࡁࡉࡀࡃ ࡌࡀࡓࡕࡇ
ࡌࡀࡀࡊ ࡋࡕࡀࡒࡉࡀࡐ ࡋࡀࡕࡀࡕࡅࡍࡍ
ࡌࡉࡕࡉࡀࡁࡀࡈ ࡁࡀࡕࡓࡀ ࡂࡆࡉࡓࡀ
ࡁࡉࡕ ࡌࡀࡎࡊࡉࡀ ࡀࡉࡇࡍ ࡄࡀࡆࡉࡀ ࡄࡔࡅࡀࡊ
ࡅࡋࡉࡂࡓࡇ ࡔࡓࡀࡓࡀ ࡋࡀࡌࡀࡔࡀࡊ
ࡁࡀࡍࡉ 20
ࡄࡆࡅࡍ ࡏࡃࡉࡋࡌࡀ ࡕࡉࡋࡉࡂࡈࡅࡍ
ࡀࡌࡕࡀ ࡖࡋࡀࡓࡐࡉࡒࡀ
ࡅࡁࡀࡍࡉࡅࡊࡍ ࡕࡀࡉࡋࡅࡍ
ࡋࡁࡉࡕ ࡌࡀࡓࡉࡀ
ࡉࡅࡌࡀ ࡖࡄࡀࡈࡉࡀ ࡀࡁࡃࡀ
ࡁࡉࡅࡌࡀ ࡖࡌࡀࡓࡇ ࡌࡀࡂࡆࡀࡓ ࡏࡋࡇ
ࡄࡀࡈࡀࡉࡉࡀ ࡖࡄࡀࡈࡉࡀ ࡀࡁࡃࡀ
ࡁࡓࡉࡔࡀ ࡖࡀࡁࡅࡉࡀ ࡎࡀࡋࡒࡀ
ࡁࡀࡍࡉ 25
ࡄࡆࡅࡍ ࡏࡃࡉࡋࡌࡀ ࡕࡉࡄࡅࡍ ࡀࡊࡓࡀࡉࡑࡀ
ࡅࡀࡉࡀࡍࡉࡅࡊࡍ ࡓࡉࡌࡆࡀ ࡉࡍࡓࡉࡌࡆࡀࡍ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡀࡊࡓࡀࡉࡑࡀ ࡅࡓࡀࡌࡀࡆࡉࡀ
ࡋࡌࡀࡈࡀࡓࡀࡕࡀ ࡌࡉࡕࡀࡃࡍࡉࡆࡉࡀ
ࡌࡉࡕࡀࡃࡍࡉࡆࡉࡀ ࡋࡌࡀࡈࡀࡓࡀࡕࡀ
ࡅࡃࡉࡀࡍ ࡀࡆࡉࡆࡀ ࡌࡉࡃࡉࡉࡍࡍ
ࡁࡀࡍࡉ
ࡄࡆࡅࡍ ࡏࡃࡉࡋࡌࡀ ࡖࡕࡉࡋࡊࡅࡍ 30
ࡄࡁࡅࡋࡉࡀ ࡅࡄࡁࡅࡋ ࡄࡁࡅࡋࡉࡀ
ࡕࡉࡃࡉࡅࡍࡍ ࡁࡈࡅࡓࡀ ࡄࡀࡔࡀࡊ
ࡁࡀࡍࡉ
ࡄࡆࡅࡍ ࡏࡃࡉࡋࡌࡀ ࡕࡉࡎࡉࡂࡃࡅࡍ
ࡋࡀࡐࡕࡉࡓࡊࡉࡀ ࡅࡏࡋ ࡀࡑࡈࡀࡉࡍࡀ
ࡅࡏࡋ ࡏࡅࡊࡓࡉࡀ ࡅࡏࡋ ࡄࡀࡉࡍࡅࡐࡕࡀ
ࡅࡋࡄࡀࡋࡉࡅࡕࡀ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡀࡐࡕࡉࡓࡊࡉࡀ ࡅࡀࡑࡈࡀࡉࡍࡀ 35
ࡃࡉࡉࡍࡀ ࡂࡆࡉࡓࡀ ࡄࡀࡅࡉࡀ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ
ࡅࡎࡀࡂࡀࡃࡉࡀ ࡖࡎࡀࡂࡃࡉࡋࡅࡍ
ࡋࡁࡉࡕ ࡄࡉࡉࡀ ࡋࡀࡎࡀࡋࡒࡉࡀ
ࡋࡀࡎࡀࡋࡒࡉࡀ ࡋࡁࡉࡕ ࡄࡉࡉࡀ
ࡅࡋࡀࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡄࡆࡅࡍ ࡖࡀࡐࡒࡉࡃࡕࡉࡍࡅࡊࡍ ࡅࡎࡀࡄࡃࡅࡕࡀ
ࡖࡏࡅࡋࡀ ࡅࡔࡉࡒࡓࡀ ࡋࡀࡕࡉࡎࡉࡄࡃࡅࡍ
ࡌࡍ ࡒࡁࡀࡋ ࡖࡎࡀࡄࡃࡅࡕࡀ ࡖࡏࡅࡋࡀ ࡅࡔࡉࡒࡓࡀ
ࡌࡉࡔࡕࡀࡉࡋࡉࡀ ࡒࡅࡃࡀࡌ ࡃࡀࡉࡀࡀࡍ
ࡌࡉࡔࡕࡀࡉࡋࡉࡀ ࡒࡅࡃࡀࡌ ࡃࡀࡉࡀࡀࡍ 40
ࡖࡃࡀࡉࡉࡋࡍࡅࡍ ࡋࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡉࡀ
ࡃࡀࡉࡉࡋࡍࡅࡍ ࡋࡅࡊࡋ ࡏࡉࡍࡔ
ࡏࡅࡁࡀࡃࡇ ࡅࡀࡂࡓࡇ
ࡁࡀࡍࡉ
ࡅࡊࡋ ࡌࡉࡃࡍࡀࡌ ࡖࡎࡉࡍࡀ ࡏࡋࡀࡅࡀࡉࡅࡊࡍ
ࡁࡄࡀࡁࡓࡀࡉࡅࡊࡍ ࡋࡀࡕࡉࡁࡃࡅࡍ
ࡖࡀࡋࡌࡀ ࡖࡀࡆࡋࡉࡕࡅࡋࡇ
ࡃࡉࡀࡍ ࡅࡀࡃࡍࡀࡆࡕࡀ ࡓࡁࡀ ࡏࡕࡁࡇ
ࡏࡕࡁࡇ ࡃࡉࡀࡍ ࡅࡀࡃࡍࡀࡆࡕࡀ ࡓࡁࡀ 45
ࡖࡅࡊࡋ ࡉࡅࡌ ࡌࡀࡉࡍࡀ ࡎࡌࡉࡓࡉࡀ
ࡁࡂࡀࡅࡇ ࡌࡉࡕࡁࡉࡄࡓࡉࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡅࡊࡋ ࡌࡀࡍ ࡖࡈࡉࡍ ࡎࡀࡋࡉࡒ
ࡖࡓࡉࡒࡀࡍ ࡄࡀࡀࡊ ࡌࡉࡕࡀࡂࡆࡀࡓ
ࡅࡀࡉࡋࡇ ࡋࡓࡉࡒࡀࡀࡍ 50
ࡖࡓࡉࡒࡉࡍ ࡒࡀࡉࡉࡌ ࡁࡉࡕ ࡌࡀࡎࡊࡉࡀ
ࡄࡅ ࡁࡏࡃࡇ ࡅࡋࡀࡏࡄࡀࡁ
ࡄࡀࡕࡀࡌ ࡁࡀࡄࡉࡔ ࡁࡀࡊࡍࡇࡐ ࡅࡋࡀࡌࡀࡔࡀࡊ
ࡌࡉࡈࡀࡓࡉࡁࡇ ࡁࡉࡔࡉࡀ ࡅࡀࡊࡃࡀࡁࡉࡀ ࡁࡄࡔࡅࡀࡊ
ࡔࡀࡃࡉࡋࡇ ࡁࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ
ࡁࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ ࡔࡀࡃࡉࡋࡇ
ࡖࡒࡓࡅࡋࡇ ࡁࡏࡅࡃࡇࡍ ࡅࡋࡀࡔࡌࡀ
ࡄࡀࡅࡉࡕࡇ ࡁࡀࡉࡇࡍ ࡅࡋࡀࡄࡆࡀ
ࡄࡀࡅࡉࡕࡇ ࡅࡋࡀࡄࡆࡀ ࡁࡀࡉࡇࡍ
ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ

Source Colophon

Classical Mandaic source text from Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). Accessed via Internet Archive under CC BY-NC-ND 4.0 license. Text extracted using PyMuPDF from the critical edition PDF; couplet order corrected based on the w- continuation prefix pattern documented across all chapters of this translation project.

Pages 145, 147, and 149 (0-indexed) of the PDF. Chapter 47 Mandaic text, spanning book pages 136–140 (facing pages to Translation pages 137–141). Chapter 47 verses 1–53.

Chapter 48 — The Passing World

Chapter forty-eight of the Mandaean Book of John. A speaker rises and testifies to truth as a seeker of knowledge, then addresses the watchers and craftsmen of the world with a series of imperatives: tell the watcher of the sea, tell the watcher of the rivers, tell the one who levels mountains, tell the artisan, tell the body-builder — build in haste, for you will leave it behind.

The central teaching is the transience of worldly things: gold shall be lost, silver sought but not found, the king shall abandon his crown, and the lords shall go into captivity. Only the perfect shall ascend to light. The urgency is not cruelty but care — the speaker warns because the time is short and the stakes are the soul itself. The chapter closes with the standard Mandaean triumphal formula.

Classical Mandaic source text from the critical edition of Haberl and McGrath (2020).

In the name of the Great Life,
may the sublime light be magnified!

Truth! I testify to you,
as a man who seeks knowledge.
Upon you I fix my gaze, good man —
the chosen one whom Life has placed here.

Tell my heart, that it may rest.
Speak to my innards, that they may be stilled.
Tell their minds,
that they may be set firm and stay in their places.

Tell the watcher of the sea
5 to hold a crossing for me over the waters.
Tell the watcher of the rivers
to stretch a rope for me over the streams.

Tell the one who levels the mountains
to level a path for me through the peaks.
Tell the craftsman
who fashions forms and images:
"Desire shall thresh your head!"

Tell the body-builder:
"Build your building in haste!
10 In haste build your building,
for shortly you shall leave it behind,
since this world shall come to nothing
and its works shall fall to pieces!"

Precious gold shall be lost,
and silver shall be sought but not found.
The delight of their hearts shall be torn away,
and their idle singing shall cease.
The king shall abandon his crown,
and the lords shall go into captivity.

15 The perfect shall ascend to light,
and the wicked shall be held fast here.

Brothers and sisters, O faithful —
deliverance and salvation for your souls!
The perfect men shall be delivered,
20 and the mighty perfect women shall be freed,
delivered from the mouth of those who behold darkness,
from him who is blind — the lord of darkness is his name.

Life is victorious,
and victorious is the man who came here!

Colophon

The English translation was independently derived from the Classical Mandaic source text. Haberl & McGrath's English translation was consulted as a reference to verify readings in ambiguous passages, and this consultation is acknowledged: the middle sections of the chapter (vv. 2–9 particularly) contain vocabulary that required reference guidance to resolve. The opening formula, closing formula, structural vocabulary (kušṭa, naṭria, šalmaina, mitaprqa, zaika, Hiia), and the core teaching (vv. 10–16) were translated with confidence from the Mandaic. Key departures from the reference translation: (1) "fix my gaze" rather than "let my eyes look" — tighter English for the same visual-attention idiom; (2) "innards" rather than "guts" — preserves the visceral meaning in slightly more formal register; (3) "hold a crossing" rather than "save me a crossing" — the Mandaic root Š-Z-B encompasses both; (4) "rope" rather than "cable" — English "rope" is the more natural rendering of ḥabla; (5) "thresh" rather than "thrash" — preserves the agricultural metaphor of threshing grain; (6) "idle singing" rather than "useless singing" — šihia means "vain/worthless/empty"; "idle" captures both emptiness and activity; (7) "lords" rather than "nobility" — the Mandaic indicates ruling figures; (8) "held fast" rather than "detained" — more visceral for a chapter about transience and urgency; (9) "the lord of darkness is his name" — expanded the compressed reference rendering to preserve the Mandaic naming-formula; (10) "brothers and sisters, O faithful" for ʾḥai ṭabia u-ʾḥuatai d-mhaimanna — the Mandaic explicitly addresses both male and female believers; the reference's "good man" obscures this communal address.

The expanded closing section (vv. 17–22) distinguishes between šalmaina (perfect men) and šalmainata (perfect women) in the Mandaic, reflecting a gender-inclusive eschatology rare in ancient Near Eastern sacred texts. Both genders ascend; the wicked are identified not by gender but by spiritual blindness (ʿur = "blind/ignorant").

Chapter 48 addresses the transience of the material world through a series of appeals to watchers and craftsmen — figures who build, guard, and shape the physical world. The central imperative — "Build your building in haste, for shortly you shall leave it behind" — echoes Ecclesiastes and the Mandaean eschatological tradition: the soul passes through this world as through a waystation, and what endures is not gold or crowns but the completeness (šulam) of the inner life. The chapter is a companion to Chapter 47's Decalogue: where 47 instructs what not to do, 48 teaches what not to cling to. Independent Good Works Translation from Classical Mandaic, published online by the Good Works Library, 2026.

Compiled and formatted for the Good Works Library, 2026.

Source Text: The Book of John — Chapter 48

Classical Mandaic source text from Haberl & McGrath, The Mandaean Book of John (2020), Chapter 48. Extracted from the critical edition PDF via PyMuPDF. Couplet order corrected from extraction artifact (PyMuPDF reverses paired lines; the w- prefix on continuation lines confirms correct sequence). Presented for reference and verification.

ࡁࡔࡅࡀࡉࡍࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡋࡄࡉࡋ ࡀࡂࡀࡁࡍࡉࡀ ࡌࡔࡀࡅࡉࡍࡀ ࡅࡊࡔࡈࡀ
ࡒࡀࡉࡉࡌ ࡅࡐࡃࡀࡀࡍ ࡓࡀࡃࡉࡀ
ࡅࡐࡃࡀࡀࡍ ࡖࡋࡀࡅ ࡅࡐࡃࡀࡍ ࡕࡀࡅࡓࡉࡀ
ࡅࡋࡀࡅ ࡌࡍ ࡔࡅࡓࡅࡁࡕࡀࡉ ࡏࡕࡉࡂࡋࡉࡀ
ࡅࡐࡃࡀࡀࡍ ࡅࡐࡃࡀࡍ ࡅࡊࡔࡈࡀ
ࡖࡀࡂࡓࡀ ࡅࡆࡉࡃࡒࡀ ࡆࡀࡓࡀ
ࡄࡀࡁࡔࡀࡁࡀ ࡋࡀࡂࡉࡈ ࡅࡐࡃࡀࡀࡍ
ࡅࡁࡓ ࡄࡉࡉࡀ ࡌࡀࡆࡓࡅࡕࡀ ࡋࡂࡉࡈ
ࡂࡅࡁࡓࡉࡀ ࡓࡐࡉࡔࡀࡉࡉࡀ ࡆࡀࡓࡉࡍ ࡅࡔࡀࡓࡉࡍ ࡄࡉࡋࡉࡀ
ࡔࡀࡓࡉࡍ ࡅࡓࡀࡌࡉࡍ ࡌࡀࡓࡂࡀࡉࡍࡀࡕࡀ
ࡆࡀࡓࡉࡍ ࡅࡔࡀࡓࡉࡍ ࡈࡀࡁࡉࡀ
ࡅࡀࡎࡉࡒ ࡁࡃࡀࡓࡉࡀ ࡁࡊࡀࡔ
ࡀࡎࡉࡒ ࡁࡊࡀࡔ ࡁࡃࡀࡓࡉࡀ
ࡅࡀࡅࡕࡉࡁ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ ࡀࡍࡈࡓࡉࡀ
ࡅࡁࡓࡉࡉࡊࡀ ࡅࡌࡒࡀࡉࡌࡉࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡀࡍࡈࡓࡉࡀ ࡀࡅࡕࡉࡁ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ ࡔࡀࡉࡍࡍ
ࡀࡌࡀࡓࡀࡍࡋࡅࡍ
ࡉࡀ ࡀࡍࡈࡓࡉࡀ ࡖࡀࡍࡈࡓࡉࡀ ࡃࡀࡓࡀ
ࡀࡍࡉࡐࡔ ࡀࡂࡋࡀࡉࡅࡊࡍ ࡈࡍࡀࡓ
ࡍࡉࡐࡔ ࡈࡍࡀࡓ ࡀࡂࡋࡀࡉࡅࡊࡍ ࡅࡃࡉࡓࡀࡊࡉࡅࡊࡍ
ࡖࡀࡂࡋࡀࡉࡅࡊࡍ ࡁࡉࡔࡋࡀࡌ ࡕࡉࡉࡍࡎࡁࡅࡍ
ࡗ ࡌࡀࡓࡅࡀࡄࡀ ࡖࡌࡉࡀ ࡄࡉࡉࡀ
ࡄࡀࡔࡕࡀ ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ ࡅࡊࡔࡈࡀ
ࡁࡏࡃࡇ ࡋࡂࡀࡈ ࡌࡀࡓࡅࡀࡄࡀ
ࡅࡁࡀࡉࡉࡋࡍࡅࡍ ࡋࡈࡀࡁࡉࡀ ࡁࡉࡍࡀ
ࡀࡒࡔࡉࡀ ࡖࡁࡉࡓࡉࡀ ࡀࡍࡋࡐࡉࡀ
ࡄࡀࡋࡉࡍ ࡔࡉࡄࡉࡀ ࡖࡔࡉࡄࡉࡀ
ࡕࡅࡌ ࡖࡔࡉࡄࡉࡀ
ࡀࡃࡅࡉࡐࡀ ࡖࡉࡊࡓࡉࡀ ࡀࡍࡋࡐࡉࡀ
ࡄࡀࡋࡉࡍ ࡖࡋࡀࡔࡉࡄࡉࡀ
ࡌࡍ ࡃࡉࡁࡀࡍࡉࡄࡅࡍ ࡔࡀࡋࡐࡉࡀ
ࡔࡀࡋࡐࡉࡀ ࡌࡍ ࡃࡉࡁࡀࡍࡉࡄࡅࡍ
ࡅࡋࡅࡐࡌࡀ ࡖࡏࡅࡔࡀࡀࡍ ࡒࡀࡓࡁࡉࡀ
ࡀࡄࡀࡉ ࡈࡀࡁࡉࡀ ࡅࡀࡄࡅࡀࡕࡀࡉ ࡖࡌࡄࡀࡉࡌࡀࡍࡍ
ࡂࡅࡁࡓࡉࡀ ࡔࡀࡋࡌࡀࡉࡍࡀ
ࡅࡏࡔࡍࡉࡀ ࡔࡀࡋࡌࡀࡉࡍࡀࡕࡀ ࡌࡉࡕࡀࡐࡓࡒࡀ
ࡀࡐࡓࡒࡀ ࡅࡌࡔࡀࡅࡆࡁࡀ ࡉࡍࡔࡌࡀࡕࡀ ࡃࡉࡋࡅࡊࡍ
ࡖࡄࡅ ࡏࡅࡓ ࡌࡀࡓࡇ ࡖࡄࡔࡅࡀࡊ ࡔࡅࡌࡇ
ࡌࡉࡕࡀࡐࡓࡒࡀ ࡌࡍ ࡅࡐࡌࡀ ࡖࡄࡀࡆࡉࡍ ࡏࡅࡔࡀࡀࡍ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ

Source Colophon

Chapter 49 — Truth's Plow

Chapter forty-nine of the Mandaean Book of John. A vision of cosmic agriculture: beyond Truth's boundary stands a plow that is no mere ox-plow — it is Truth's own, which sows wages and rewards. Sunday holds the handle; the Son of Life holds the seed. The excellent sow gems and pearls; the good sow blessings and have threshed for ages. Over all, watchers are set — sublime, blessed, wholly confirmed.

The chapter's central image is the winnowing-fan of living water. Truth comes and goes with it, separating the worthy from the unworthy. Those who are zealous have misfortunes drop from them; those who are unworthy fall from their folds and approach the mouth of the stud — Ur, Lord of Darkness. The perfect men and perfect women are saved. The Mandaean eschatological vision remains gender-inclusive: both genders ascend.

Classical Mandaic source text from the critical edition of Haberl and McGrath (2020).

In the name of the Great Life,
may the sublime light be magnified!

Way beyond, beside Truth's boundary,
there stands a plow plowing —
a plow that is no mere ox-plow
and that was not revealed by my kindred.
The plow is Truth's own plow,
which sows wages and rewards.
Sunday holds the plow,
and the Son of Life holds the seed.
These excellent men sow and scatter gems;
they scatter and cast pearls.

5 The good sow and scatter blessings;
for ages they have brought forth and threshed.
For ages they have brought forth and threshed
and set watchers over them.
Over them they set watchers —
sublime, blessed, and wholly confirmed.
I say to them:
"O watchers who have kept watch for an age,

10 watch closely over your gates!
Closely guard your gates and your paths,
that you may pass through your gate in peace."
Now Truth comes and goes
like a winnowing-fan of living water.
He takes a winnowing-fan in his hand
and seeks out the good among them.
Those who are zealous and worthy —
misfortunes of the road shall drop from them.

15 And again, those who are worthy —
grievous offences shall drop from them.
Those who are unworthy
shall fall from their folds.
From their folds they shall fall
and approach the mouth of the stud.
Your souls are redeemed and saved,
my good brothers and my faithful sisters!
The perfect men shall be saved,
and the perfect women shall be delivered —

20 delivered from the mouth of this stud
whose name is Ur, Lord of Darkness.

Life is victorious,
and victorious is the man who came here!

Colophon

The chapter's controlling metaphor is agricultural: plowing, sowing, scattering, threshing, winnowing. Truth's plow sows wages and rewards; the excellent scatter gems and pearls; the good scatter blessings and thresh for ages. Then Truth arrives with a winnowing-fan — the instrument that separates grain from chaff — made of living water. The worthy are cleansed; the unworthy fall away. The agricultural cycle is complete: plow → sow → thresh → winnow → harvest. The harvest is salvation; the chaff approaches the mouth of Ur, the stud of Darkness. The chapter is a companion to Chapter 48's Vanitas: where 48 teaches what not to cling to, 49 teaches what to sow and how the harvest comes. Independent Good Works Translation from Classical Mandaic, published online by the Good Works Library, 2026.

Compiled and formatted for the Good Works Library, 2026.

Source Text: The Book of John — Chapter 49

Classical Mandaic source text from Haberl & McGrath, The Mandaean Book of John (2020), Chapter 49. Extracted from the critical edition PDF via PyMuPDF. Couplet order corrected from extraction artifact (PyMuPDF reverses paired lines; the w- prefix on continuation lines confirms correct sequence). Presented for reference and verification.

ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡋࡄࡉࡋ ࡀࡂࡀࡁࡍࡉࡀ ࡌࡔࡀࡅࡉࡍࡀ ࡅࡊࡔࡈࡀ
ࡒࡀࡉࡉࡌ ࡅࡐࡃࡀࡀࡍ ࡓࡀࡃࡉࡀ
ࡅࡐࡃࡀࡀࡍ ࡖࡋࡀࡅ ࡅࡐࡃࡀࡍ ࡕࡀࡅࡓࡉࡀ
ࡅࡋࡀࡅ ࡌࡍ ࡔࡅࡓࡅࡁࡕࡀࡉ ࡏࡕࡉࡂࡋࡉࡀ
ࡅࡐࡃࡀࡀࡍ ࡅࡐࡃࡀࡍ ࡅࡊࡔࡈࡀ
ࡖࡀࡂࡓࡀ ࡅࡆࡉࡃࡒࡀ ࡆࡀࡓࡀ
ࡄࡀࡁࡔࡀࡁࡀ ࡋࡀࡂࡉࡈ ࡅࡐࡃࡀࡀࡍ
ࡅࡁࡓ ࡄࡉࡉࡀ ࡌࡀࡆࡓࡅࡕࡀ ࡋࡂࡉࡈ
ࡂࡅࡁࡓࡉࡀ ࡓࡐࡉࡔࡀࡉࡉࡀ ࡆࡀࡓࡉࡍ ࡅࡔࡀࡓࡉࡍ ࡄࡉࡋࡉࡀ
ࡔࡀࡓࡉࡍ ࡅࡓࡀࡌࡉࡍ ࡌࡀࡓࡂࡀࡉࡍࡀࡕࡀ
ࡆࡀࡓࡉࡍ ࡅࡔࡀࡓࡉࡍ ࡈࡀࡁࡉࡀ
ࡅࡀࡎࡉࡒ ࡁࡃࡀࡓࡉࡀ ࡁࡊࡀࡔ
ࡀࡎࡉࡒ ࡁࡊࡀࡔ ࡁࡃࡀࡓࡉࡀ
ࡅࡀࡅࡕࡉࡁ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ ࡀࡍࡈࡓࡉࡀ
ࡀࡍࡈࡓࡉࡀ ࡀࡅࡕࡉࡁ ‖ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ ࡔࡀࡉࡍࡍ
ࡅࡁࡓࡉࡉࡊࡀ ࡅࡌࡒࡀࡉࡌࡉࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡀࡍࡉࡐࡔ ࡀࡂࡋࡀࡉࡅࡊࡍ ࡈࡍࡀࡓ
ࡀࡌࡀࡓࡀࡍࡋࡅࡍ
ࡖࡀࡂࡋࡀࡉࡅࡊࡍ ࡁࡉࡔࡋࡀࡌ ࡕࡉࡉࡍࡎࡁࡅࡍ
ࡉࡀ ࡀࡍࡈࡓࡉࡀ ࡖࡀࡍࡈࡓࡉࡀ ࡃࡀࡓࡀ
ࡗ ࡌࡀࡓࡅࡀࡄࡀ ࡖࡌࡉࡀ ࡄࡉࡉࡀ
ࡍࡉࡐࡔ ࡈࡍࡀࡓ ࡀࡂࡋࡀࡉࡅࡊࡍ ࡅࡃࡉࡓࡀࡊࡉࡅࡊࡍ
ࡅࡁࡀࡉࡉࡋࡍࡅࡍ ࡋࡈࡀࡁࡉࡀ ࡁࡉࡍࡀ
ࡄࡀࡔࡕࡀ ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ ࡅࡊࡔࡈࡀ
ࡀࡒࡔࡉࡀ ࡖࡁࡉࡓࡉࡀ ࡀࡍࡋࡐࡉࡀ
ࡁࡏࡃࡇ ࡋࡂࡀࡈ ࡌࡀࡓࡅࡀࡄࡀ
ࡀࡃࡅࡉࡐࡀ ࡖࡉࡊࡓࡉࡀ ࡀࡍࡋࡐࡉࡀ
ࡄࡀࡋࡉࡍ ࡔࡉࡄࡉࡀ ࡖࡔࡉࡄࡉࡀ
ࡌࡍ ࡃࡉࡁࡀࡍࡉࡄࡅࡍ ࡔࡀࡋࡐࡉࡀ
ࡕࡅࡌ ࡖࡔࡉࡄࡉࡀ
ࡅࡋࡅࡐࡌࡀ ࡖࡏࡅࡔࡀࡀࡍ ࡒࡀࡓࡁࡉࡀ
ࡄࡀࡋࡉࡍ ࡖࡋࡀࡔࡉࡄࡉࡀ
ࡀࡄࡀࡉ ࡈࡀࡁࡉࡀ ࡅࡀࡄࡅࡀࡕࡀࡉ ࡖࡌࡄࡀࡉࡌࡀࡍࡍ
ࡔࡀࡋࡐࡉࡀ ࡌࡍ ࡃࡉࡁࡀࡍࡉࡄࡅࡍ
ࡅࡏࡔࡍࡉࡀ ࡔࡀࡋࡌࡀࡉࡍࡀࡕࡀ ࡌࡉࡕࡀࡐࡓࡒࡀ
ࡀࡐࡓࡒࡀ ࡅࡌࡔࡀࡅࡆࡁࡀ ࡉࡍࡔࡌࡀࡕࡀ ࡃࡉࡋࡅࡊࡍ
ࡖࡄࡅ ࡏࡅࡓ ࡌࡀࡓࡇ ࡖࡄࡔࡅࡀࡊ ࡔࡅࡌࡇ
ࡂࡅࡁࡓࡉࡀ ࡔࡀࡋࡌࡀࡉࡍࡀ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡕࡀࡐࡓࡒࡀ ࡌࡍ ࡅࡐࡌࡀ ࡖࡄࡀࡆࡉࡍ ‖ ࡏࡅࡔࡀࡀࡍ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Classical Mandaic source text from Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). Accessed via Internet Archive digital lending under CC BY-NC-ND 4.0 license. URL: archive.org/details/mandaeanbookofjohn. Chapter 49 Mandaic text extracted from PDF page 149 (0-indexed), lines 24–69 (after the decorative chapter separator, which divides Chapter 48 from Chapter 49). Page numbers [179], [180], [181] and verse markers stripped. Couplet order corrected from PyMuPDF extraction artifact. Unicode Mandaic block (U+0840–U+085F) preserves the original script.

Chapter 50 — The Chosen Ones

Chapter fifty of the Mandaean Book of John. The longest and most comprehensive chapter in this sequence — a complete spiritual instruction that recapitulates every theme from Chapters 43 through 49. It opens with twelve woe-oracles upon the rulers who rule the forsaken and do no good works, the foolish fools stubborn in their folly, the masters who seek but give not, the forked tongue that gives two judgments, the builder who built nothing for himself, the pathmaker who blazed no path, and the counselor who counseled not himself. Then the Vanitas of Chapter 48 returns in expanded form: precious gold shall be lost, silver sought but not found, the vine uprooted, the king abandoning his crown, the earth decaying in the stench of darkness.

The chapter's new material is the soul's journey after death: the way is long and without end, each league a guardhouse, wardens and toll-collectors at every station, weapons forged, cauldrons seething for the wicked, scales set and settled. And the selection: out of a thousand, he chooses one; out of a myriad, two. The chosen ascend to light's place. The chapter is addressed throughout to "my chosen ones" and "my perfect ones" — a speaker who alternates between woe and consolation, judgment and tenderness.

Classical Mandaic source text from the critical edition of Haberl and McGrath (2020).

He deals in wages and alms
and ascends to see light's place.

Woe to the rulers who rule
over the forsaken and do no good works;
they shall fall into a blazing fire.
With their hands they stoke the coals,
and with their lips they kindle the flames.
Those who acquire to leave to their children —
they shall go to boil in the fire.

5
They shall go and boil in the fire,
and their pride shall be stripped from them.
Woe to the foolish fools
who are stubborn in their folly!
Woe to the students whom they teach,
yet they learn not true wisdom;
they shall be settled in darkness.
Woe to the masters
who seek from them yet give not.

10
Woe to the forked tongue
which gives two judgments to the same case.
Woe to the evil heart
within which wickedness rules!
Wickedness governs within it —
it shall surely end on the great day of the End.
Woe to the wrathful one
who is filled with Satan's wrath.
Woe to the builder
who has built no building for himself.

15
For himself he has built nothing
on which he goes and is upheld.
Woe to the pathmaker
who has blazed no path for himself
on which he walks and does not slip.
Woe to the one who gives good counsel
yet has given himself no counsel.
Woe to the one who had blessings
yet gave no benefits from his blessings.

20
He shall search in his lap and find nothing,
since he had it in his hand and gave not.
He shall surely end on the great day of the End.
The one who hides his eyes with his own hand —
who shall serve as a healer for him?
The one who destroys his own path with his horn —
who shall serve as a builder for you?
I tell and explain to you,
the chosen ones who live in the world:

25
Who shall go to Life's house
and then return to the abode of darkness?

My chosen ones!
See — this world shall surely perish,
and its works shall succumb to destruction.
Its works shall come apart
and not draw near again.
Precious gold shall be lost,
and silver shall be sought but not found.

30
The shadow of deception
and the service of the world shall vanish.
It shall disappear like the scents
and the things of this world.
My perfect ones!
Days, months, hours, and minutes shall end,
and it shall be as though they never were.
The whole world shall end and come to nought —
it shall be as though it never was.

35
The joyful vine shall be uprooted,
and their song shall go there and vanish.
The king shall leave behind his crown,
and the nobles, the rulers of the world —
with the breaking of their hearts
they shall leave the world.
The earth shall decay and come to a stop
in the depths of the stench of darkness.
You, my chosen ones!

40
Have no faith
in this deceptive world!
My chosen ones!
Blessed is the one who has heard and believed;
woe to the one who is exhausted and asleep.
Blessed is the one who heard and believed;
he shall rise up to see light's place.
As for the wicked who heard but believed not —
they set their faces toward the place of darkness.

45
The dark mountain shall devour them.
Blessed is the one who knows himself
and whose heart is his builder.
Whoever is mindful of himself
has no equal in the world.
My chosen ones!
Stay firm and endure the world's persecution.
Endure the world's persecution

50
with a true, faithful heart.
Worship me sincerely,
so that I may aid you as a support.
My chosen ones!
The way that souls must travel
is long and without end.
On it no leagues are measured,
and no milestones are marked off in it.

55
Each league is a guardhouse,
and upon each guardhouse
wardens and toll-collectors sit.
The weapon is forged and set,
and the iron is burnished and set.
The cauldrons are filled and seething,
in which the souls of the wicked wait.
The scales are set and settled.
Out of a thousand, he chooses one.

60
He chooses one out of a thousand,
and chooses two out of a myriad.
He chooses and brings up the souls
that are worthy and deserving of light's place.

Life is victorious,
and victorious is the man who came here!

Colophon

The English translation was independently derived from the Classical Mandaic source text. Haberl & McGrath's English translation was consulted as a reference to verify readings in ambiguous passages, and this consultation is acknowledged. Key departures from the reference translation: (1) "Woe to" rather than "Shame on" for aileh throughout — the Mandaic woe-formula is cognate with Hebrew hoy and carries the prophetic gravity of Isaiah 5; "shame" flattens the register. This departure was established in Chapter 45. (2) "alms" rather than "rewards" for zidqa — the Mandaic zidqa (cognate with Hebrew tsedaqah, righteousness/charity) is distinct from agra (wage/reward); the reference's "rewards" collapses both into payment-words, losing the distinction between earned wage and charitable giving. (3) "stripped from them" rather than "kept from them" for mistarkalun — the root S-R-K means to strip or plunder, not to withhold; the pride is torn away, not merely denied. (4) "judgments" rather than "decisions" for dinia — the root D-Y-N means to judge; the forked tongue gives contradictory legal rulings, not administrative choices. (5) "counsel" rather than "advice" for malkha — the same root as malik (king); the gravity is regal, not casual. (6) "the one who" rather than "him who" for gender-neutral rendering throughout. (7) "guardhouse" rather than "penitentiary" for maṭarata — established departure; the Mandaic word denotes a watch-station or customs post, not a prison. (8) "wardens and toll-collectors" for gaziraiia and maskia — gaziraiia (from G-Z-R, to decree/guard) are wardens of the guardhouses; maskia (from M-S-K, to seize/hold) are toll-collectors who assess the soul.

Established departures from previous chapters maintained: naṭria = watchers/guardians, šalmaina/šalmainata = perfect men/perfect women, aileh = woe to (not "shame on"), maṭarata = guardhouse, "thresh" for agricultural root, "brothers and sisters, O faithful" for gender-inclusive communal address. This is the longest chapter in the Book of John sequence (65 verse positions), and the most comprehensive in scope: it recapitulates the woe-oracle (Ch 45), the vanitas (Ch 48), the selection metaphor (Ch 49), and introduces the soul's journey through guardhouses — the Mandaean afterlife topology. The chapter is addressed to "my chosen ones" (bhirai) and "my perfect ones" (šalmainai). Independent Good Works Translation from Classical Mandaic, published online by the Good Works Library, 2026.

Compiled and formatted for the Good Works Library, 2026.

Source Text: The Book of John — Chapter 50

Classical Mandaic source text from Haberl & McGrath, The Mandaean Book of John (2020), Chapter 50. Extracted from the critical edition PDF via PyMuPDF. Couplet order corrected from extraction artifact (PyMuPDF reverses paired lines; the w- prefix on continuation lines confirms correct sequence). Pages 151 and 153 (0-indexed). Page numbers, verse number markers, and column-break markers stripped. Unicode Mandaic block (U+0840–U+085F) preserves the original script.

ࡌࡉࡕࡀࡂࡍࡀࡓ ࡁࡀࡂࡓࡀ ࡅࡆࡉࡃࡒࡀ
ࡅࡎࡀࡋࡉࡒ ࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡀࡉࡋࡉࡅࡍࡍ ࡋࡔࡀࡋࡉࡈࡉࡀ ࡖࡌࡔࡀࡋࡈࡉࡀ
ࡔࡁࡉࡒࡉࡀ ࡅࡋࡀࡁࡃࡉࡀ ࡏࡅࡁࡀࡃࡉࡀ ࡔࡀࡉࡐࡓࡉࡀ
ࡅࡁࡎࡉࡐࡄࡀࡕࡅࡍ ࡌࡎࡀࡓࡎࡉࡉࡐࡍ ࡉࡀࡒࡃࡀࡀࡍ
ࡅࡀࡍࡋࡐࡉࡀ ࡁࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ
ࡅࡀࡆࡋࡉࡍ ࡁࡅࡍࡓࡀ ࡁࡀࡔࡋࡉࡀ
ࡁࡉࡃࡀࡉࡄࡅࡍ ࡁࡀࡃࡉࡍ ࡂࡅࡌࡓࡉࡀ
ࡅࡌࡉࡎࡕࡀࡓࡊࡀࡋࡅࡍ ࡂࡉࡅࡕࡀࡉࡄࡅࡍ
ࡖࡒࡀࡉࡍࡍ ࡅࡔࡀࡁࡒࡉࡍ ࡋࡁࡀࡍࡉࡅࡍ
ࡖࡁࡎࡀࡋࡊࡅࡕࡅࡍ ࡌࡉࡎࡕࡀࡓࡊࡉࡀ
ࡀࡆࡋࡉࡀ ࡅࡁࡀࡔࡋࡉࡀ ࡁࡅࡍࡓࡀ
ࡅࡋࡀࡉࡀࡋࡉࡐࡀ ࡄࡅࡅࡊࡌࡕࡀ ࡖࡔࡓࡀࡓࡀ
ࡅࡀࡉࡋࡉࡅࡍࡍ ࡋࡎࡀࡋࡊࡉࡀ ࡕࡌࡉࡌࡉࡀ
ࡁࡄࡔࡅࡀࡊ ࡌࡉࡔࡕࡀࡊࡉࡍࡀ
ࡅࡀࡉࡋࡉࡅࡍࡍ ࡋࡉࡀࡋࡅࡉࡐࡀ ࡖࡌࡀࡋࡉࡐࡋࡅࡍ
ࡅࡀࡉࡋࡉࡅࡍࡍ ࡋࡓࡀࡁࡀࡉࡍࡀ
ࡖࡁࡀࡉࡉࡍ ࡌࡉࡀࡍࡉࡄࡅࡍ ࡅࡋࡀࡉࡀࡄࡁࡉࡀ
ࡅࡀࡉࡋࡉࡅࡍࡍ ࡋࡕࡓࡉࡍ ࡋࡉࡔࡀࡉࡍࡀ
ࡖࡉࡀࡄࡁࡉࡀ ࡕࡓࡉࡍ ࡃࡉࡉࡍࡀ ࡁࡄࡀࡃ
ࡅࡀࡉࡋࡇ ࡋࡋࡉࡁࡀ ࡁࡉࡔࡀ
ࡖࡁࡉࡔࡅࡕࡀ ࡁࡂࡀࡅࡇ ࡌࡀࡌࡋࡉࡀࡊ
ࡌࡀࡌࡋࡉࡀࡊ ࡁࡂࡀࡅࡇ ࡁࡉࡔࡅࡕࡀ
ࡌࡉࡎࡀࡐ ࡎࡀࡉࡉࡐ ࡋࡉࡅࡌࡀ ࡓࡁࡀ ࡖࡎࡅࡐ
ࡅࡀࡉࡋࡇ ࡋࡆࡉࡃࡀࡀࡍ
ࡖࡌࡍ ࡆࡉࡃࡀ ࡖࡎࡀࡈࡀࡀࡍ ࡌࡋࡉࡀ
ࡅࡀࡉࡋࡇ ࡋࡁࡀࡀࡍࡉࡀ
ࡖࡋࡀࡁࡀࡍ ࡋࡒࡅࡃࡀࡌࡇ ࡁࡉࡕࡍࡀ
ࡁࡉࡕࡍࡀ ࡋࡀࡁࡀࡍ ࡋࡒࡅࡃࡀࡌࡇ
ࡗ ࡀࡆࡉࡋ ࡌࡉࡎࡕࡌࡉࡊ ࡏࡋࡇ
ࡅࡀࡉࡋࡇ ࡋࡌࡀࡃࡓࡉࡊ ࡃࡉࡓࡉࡊࡀ
ࡖࡃࡉࡓࡀࡊ ࡋࡀࡍࡔࡐࡉࡇ ࡋࡀࡃࡓࡉࡊ
ࡖࡌࡅࡋࡀࡊࡀࡍ ࡋࡀࡍࡔࡐࡉࡇ ࡋࡀࡌࡋࡉࡊ
ࡖࡗ ࡀࡆࡉࡋ ࡁࡂࡀࡅࡇ ࡋࡀࡌࡉࡄࡒࡉࡋ
ࡌࡉࡇࡍ ࡌࡍ ࡈࡀࡁࡅࡕࡇ
ࡅࡀࡉࡋࡇ ࡋࡌࡀࡌࡋࡉࡊ ࡌࡉࡋࡉࡊࡀ ࡈࡀࡁࡉࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡄࡅࡀࡋࡇ ࡁࡏࡃࡇ ࡅࡋࡀࡏࡄࡀࡁ
ࡅࡀࡉࡋࡇ ࡖࡄࡅࡀࡋࡇ ࡅࡋࡀࡈࡀࡉࡉࡁ
ࡌࡉࡎࡀࡐ ࡎࡀࡉࡉࡐ ࡋࡉࡅࡌࡀ ࡓࡁࡀ ࡖࡎࡅࡐ
ࡁࡀࡄࡉࡔ ࡁࡀࡊࡍࡇࡐ ࡅࡋࡀࡌࡀࡔࡀࡊ
ࡖࡁࡏࡃࡇ ࡀࡅࡀࡓ ࡀࡉࡇࡍ
ࡌࡀࡍ ࡄࡀࡅࡉࡋࡇ ࡀࡎࡉࡀ
ࡖࡁࡒࡀࡓࡇࡍ ࡀࡐࡉࡉࡎ ࡏࡅࡄࡓࡀ
ࡌࡀࡍ ࡄࡀࡅࡉࡋࡇ ࡀࡓࡃࡉࡋࡊࡀ ࡏࡋࡅࡊࡍ
ࡀࡌࡉࡓࡀࡍ ࡅࡌࡀࡓࡐࡉࡔࡀࡍ
ࡁࡄࡉࡓࡉࡀ ࡖࡃࡀࡉࡓࡉࡀ ࡁࡀࡋࡌࡀ
ࡌࡀࡍ ࡀࡆࡉࡋ ࡋࡁࡉࡕ ࡄࡉࡉࡀ
ࡅࡌࡉࡕࡀࡊࡌࡀࡓ ࡋࡃࡅࡓ ࡄࡀࡔࡉࡊࡀ
ࡅࡏࡁࡉࡃࡀࡕࡇ ࡌࡉࡕࡄࡀࡌࡁࡋࡀࡍ
ࡁࡄࡉࡓࡀࡉ
ࡅࡋࡅࡀࡕ ࡄࡃࡀࡃࡉࡀ ࡋࡀࡒࡀࡓࡁࡀࡍ
ࡄࡆࡅࡍ ࡖࡀࡋࡌࡀࡍ ࡄࡀࡆࡉࡍ ࡌࡉࡁࡈࡀࡋ ࡁࡀࡈࡉࡋ
ࡅࡌࡉࡁࡉࡀ ࡀࡊࡎࡀࡐ ࡅࡋࡀࡌࡉࡕࡀࡔࡀࡊ
ࡌࡉࡔࡕࡀࡌࡓࡀࡍ ࡏࡁࡉࡃࡀࡕࡇ
ࡅࡔࡀࡌࡀࡔࡕࡀ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡀࡅࡉࡃ ࡆࡀࡄࡁࡀ ࡓࡄࡉࡌࡀ
ࡅࡓࡀࡂࡀࡂࡀࡕࡀ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡁࡀࡈࡋࡉࡀ ࡈࡅࡋࡀࡋࡉࡀ ࡖࡆࡉࡀࡐ
ࡔࡀࡋࡌࡀࡉࡍࡀ
ࡁࡀࡈࡋࡉࡀ ࡁࡅࡎࡌࡀࡉࡍࡀ
ࡔࡀࡋࡌࡉࡀ ࡉࡅࡌࡉࡀ ࡅࡉࡀࡄࡓࡉࡀ ࡅࡔࡀࡉࡉࡀ ࡅࡔࡅࡔࡉࡀ
ࡅࡄࡀࡅࡉࡍ ࡗ ࡖࡋࡀࡄࡅࡍ
ࡁࡀࡈࡉࡋ ࡀࡋࡌࡀ ࡅࡊࡋࡇ ࡅࡎࡀࡉࡉࡐ
ࡄࡀࡅࡉࡀ ࡗ ࡖࡋࡀࡄࡅࡀ
ࡌࡉࡕࡉࡒࡓࡉࡀ ࡂࡅࡐࡉࡍࡀ ࡄࡀࡃࡅࡀ
ࡅࡀࡆࡉࡋ ࡆࡌࡀࡓࡅࡍ ࡅࡁࡀࡈࡉࡋ
ࡌࡀࡋࡀࡊ ࡌࡔࡀࡌࡀࡓ ࡕࡀࡂࡇ
ࡅࡁࡉࡍࡀ ࡄࡀࡓࡉࡀ ࡌࡀࡓࡀࡅࡀࡕࡀ ࡖࡀࡋࡌࡀ
ࡁࡕࡉࡉࡍࡄࡕࡀ ࡖࡋࡉࡁࡀࡉࡄࡅࡍ
ࡀࡍࡒࡐࡉࡀ ࡌࡉࡇࡍ ࡌࡍ ࡀࡋࡌࡀ
ࡄࡀࡓࡁࡀ ࡅࡎࡀࡉࡀࡐ ࡕࡉࡁࡉࡋ
ࡁࡏࡌࡒࡉࡀ ࡎࡓࡅࡕࡀ ࡖࡄࡔࡅࡀࡊ
ࡋࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ ࡍࡉࡊࡋࡀ
ࡀࡀࡍࡕࡅࡍ ࡁࡄࡉࡓࡀࡉ
ࡁࡄࡉࡓࡀࡉ
ࡋࡀࡉࡍࡄࡅࡉࡋࡅࡊࡍ ࡓࡅࡄࡀࡑࡀࡍ
ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡔࡅࡌࡀ ࡅࡏࡕࡄࡀࡉࡌࡀࡍ
ࡅࡀࡉࡋࡇ ࡋࡌࡀࡍ ࡖࡏࡕࡀࡊࡋࡀࡋ ࡅࡔࡉࡊࡁ
ࡈࡅࡁࡇ ࡖࡔࡅࡌࡀ ࡅࡄࡀࡉࡌࡀࡍ
ࡎࡀࡋࡉࡒ ࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡁࡉࡔࡉࡀ ࡖࡔࡅࡌࡀ ࡅࡋࡀࡄࡀࡉࡌࡀࡍ
ࡌࡀࡆࡁࡓࡉࡀ ࡀࡍࡀࡐࡉࡄࡅࡍ ࡋࡀࡕࡀࡓ ࡄࡔࡅࡊ
ࡅࡋࡉࡁࡇ ࡉࡍࡄࡅࡉࡋࡇ ࡀࡓࡃࡉࡋࡊࡀ
ࡁࡀࡋࡀࡋࡅࡍ ࡈࡅࡓࡀ ࡄࡀࡔࡀࡊ
ࡋࡀࡉࡉࡕ ࡀࡅࡊࡀࡕࡇ ࡁࡀࡋࡌࡀ
ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡁࡀࡍࡔࡐࡉࡇ ࡉࡍࡃࡀ
ࡁࡄࡉࡓࡀࡉ
ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡆࡃࡀࡄࡀࡓ ࡁࡀࡍࡔࡐࡉࡇ
ࡀࡔࡀࡓ ࡅࡎࡅࡁࡋࡅࡉࡀ ࡏࡋ ࡓࡉࡃࡀࡐ ࡖࡀࡋࡌࡀ
ࡋࡓࡉࡃࡀࡐ ࡖࡀࡋࡌࡀ ࡎࡅࡁࡋࡅࡉࡀ
ࡖࡏࡒࡅࡌ ࡄࡅࡉࡋࡅࡊࡍ ࡁࡀࡄࡉࡃ ࡏࡃࡀ
ࡁࡋࡉࡁࡀ ࡔࡊࡉࡈࡀ ࡅࡌࡄࡀࡉࡌࡀࡍ
ࡁࡄࡉࡓࡀࡉ
ࡀࡎࡂࡅࡃࡅࡋࡉࡀ ࡁࡕࡓࡉࡅࡑࡕࡀ
ࡏࡅࡄࡓࡀ ࡖࡀࡆࡋࡉࡁࡇ ࡉࡍࡔࡌࡀࡕࡀ
ࡀࡍࡔࡐࡀ ࡅࡎࡀࡀࡊ ࡋࡉࡕࡋࡇ
ࡋࡀࡉࡊࡋࡁࡇ ࡀࡐࡓࡎࡉࡀ
ࡅࡋࡀࡌࡀࡃࡍࡀࡆ ࡁࡂࡀࡅࡇ ࡅࡊࡃࡉࡊࡀ
ࡅࡊࡋ ࡀࡐࡓࡎࡀ ࡌࡀࡈࡀࡓࡕࡀ
ࡅࡅࡊࡋ ࡌࡀࡈࡀࡓࡕࡀ ࡂࡆࡉࡓࡀࡉࡉࡀ
ࡅࡌࡎࡀࡎࡒࡉࡋ ࡅࡌࡀࡕࡀࡍ ࡀࡐࡓࡆࡋࡀ
ࡅࡌࡀࡎࡊࡉࡀ ࡉࡀࡕࡁࡉࡀ ࡏࡋࡇ
ࡋࡉࡍࡔࡌࡀࡕࡀ ࡖࡁࡉࡔࡉࡀ ࡀࡍࡈࡓࡀࡍ
ࡄࡔࡉࡋ ࡅࡌࡀࡕࡀࡍ ࡆࡀࡉࡀࡍ
ࡌࡍ ࡀࡋࡀࡐ ࡁࡀࡄࡀࡓ ࡄࡀࡃ
ࡓࡌࡉࡀ ࡅࡓࡀࡄࡕࡀ ࡋࡃࡅࡃࡉࡀ
ࡅࡕࡓࡉࡍ ࡁࡀࡄࡀࡓ ࡌࡍ ࡓࡅࡁࡀࡍ
ࡀࡕࡓࡉࡑ ࡅࡉࡀࡕࡉࡁ ࡌࡅࡆࡀࡉࡍࡀ
ࡖࡔࡉࡄࡀ ࡅࡔࡀࡅࡉࡀ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡄࡀࡃ ࡁࡀࡄࡀࡓ ࡌࡍ ࡀࡋࡀࡐ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡁࡀࡄࡀࡓ ࡅࡌࡀࡎࡉࡒ ࡉࡍࡔࡌࡀࡕࡀ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Classical Mandaic source text from Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). Accessed via Internet Archive digital lending under CC BY-NC-ND 4.0 license. URL: archive.org/details/mandaeanbookofjohn. Chapter 50 Mandaic text extracted from PDF pages 151 and 153 (0-indexed). Chapter 50 English reference on pages 152 and 154 (header "50:1 – 50:35" and "50:36 – 51:6"). Page numbers [182], [183], [184], [185] and verse markers stripped. Column-break markers (‖) removed. Couplet order corrected from PyMuPDF extraction artifact. Unicode Mandaic block (U+0840–U+085F) preserves the original script.

Chapter 51 — The Unfathomable River

Chapter fifty-one of the Mandaean Book of John. A compact eschatological poem organized around a single image: the unfathomable river (nahara shakash), whose waters are dragons and whose waves are scorpions. A voice cries out from both banks. Five classes of sinners are named who will not cross: those who philander and steal, sorcerers and sorceresses, informers and signalers, those who shift boundaries, and those who move boundary stones. The refrain "will not cross the unfathomable river" tolls five times. Then the speaker steps forward: armed because he is a son of Life, he plunges deep into the river and emerges unharmed. The dragons did not strike, the scorpions did not sting, fire did not consume, worms did not destroy. He was not cast into the vessel of molts, because he is Truth, and Life's scent is spread upon him.

Classical Mandaic source text from the critical edition of Haberl and McGrath (2020).

Among those lying upon the shore,
he cried out with a loud voice.
With a loud voice he cried out,
from both banks of the unfathomable river,
the river whose waters are dragons,
and whose waves are scorpions.
In it are firebrands,
upon its two banks are all worms,
at its mouth is set a vessel
for the molts, and they seize and hold fast.

5
Those who philander and steal
will not cross the unfathomable river.
Sorcerers and sorceresses
will not cross the unfathomable river.
Informers and signalers
will not cross the unfathomable river.
Those who shift boundaries
will not cross the unfathomable river.
Those who move boundary stones
will not cross the unfathomable river.

10
I, with that with which I am armed,
because I am a son of Life,
plunged deep into the river,
the unfathomable river.
The dragons did not strike me,
nor did all the scorpions sting me.
Fire did not consume me,
nor did all the worms destroy me.
They did not cast me into the vessel of molts,
because I am Truth,

15
and Life's scent is spread upon me.

And Life is praised,
and Life triumphs!

Colophon

Established departures from previous chapters maintained: harashia = sorcerers (not "wizards"), ramazya = signalers (not "snitches"), šalahiata = molts, "hold fast" for active detention, gender-neutral "those who." This chapter introduces two key Mandaic terms: nahara shakash (unfathomable river) — the eschatological boundary that sinners cannot cross, and šalahiata (molts) — the vessel at the river's mouth where the seized are held. The river is the same judgment-boundary implied in Chapter 50's afterlife topology, now given its proper name. Independent Good Works Translation from Classical Mandaic, published online by the Good Works Library, 2026.

Compiled and formatted for the Good Works Library, 2026.

Source Text: The Book of John — Chapter 51

Classical Mandaic source text from Haberl & McGrath, The Mandaean Book of John (2020), Chapter 51. Extracted from the critical edition PDF via PyMuPDF. Couplet order corrected from extraction artifact (PyMuPDF reverses paired lines; the w- prefix on continuation lines confirms correct sequence). Pages 153 and 155 (0-indexed). Page numbers, verse number markers, and column-break markers stripped. Unicode Mandaic block (U+0840–U+085F) preserves the original script.

ࡁࡉࡉࡍࡀ ࡔࡀࡁࡊࡉࡀ ࡋࡕࡉࡓࡉࡀ
ࡀࡔࡋࡉࡀ ࡁࡀࡊࡋࡅࡆࡀ ࡒࡀࡓࡉࡀ
ࡀࡔࡋࡉࡀ ࡒࡀࡓࡉࡀ ࡁࡀࡊࡋࡅࡆࡀ
ࡌࡍ ࡕࡓࡉࡍ ࡉࡊࡇࡐ ࡖࡀࡍࡄࡓࡀ ࡔࡊࡀࡔ
ࡀࡍࡄࡓࡀ ࡖࡌࡉࡇ ࡕࡀࡉࡍࡉࡍࡀ
ࡅࡀࡂࡋࡀࡅࡀࡕࡇ ࡀࡓࡒࡁࡉࡀ
ࡁࡂࡀࡅࡇ ࡉࡀࡒࡃࡀࡉࡍࡀ ࡅࡍࡓࡀ
ࡏࡋ ࡕࡓࡉࡍ ࡉࡊࡇࡐ ࡅࡊࡋ ࡔࡅࡔࡋࡀࡕࡀ
ࡏࡋ ࡅࡐࡌࡇ ࡕࡓࡉࡑ ࡌࡀࡀࡍ
ࡏࡋ ࡔࡀࡋࡀࡄࡉࡀࡕࡀ ࡅࡋࡀࡂࡈࡉࡀ ࡅࡌࡀࡔࡓࡉࡀ
ࡖࡂࡀࡉࡓࡉࡀ ࡅࡂࡀࡁࡍࡉࡀ
ࡋࡀࡁࡓࡉࡋࡇ ࡋࡀࡍࡄࡓࡀ ࡔࡊࡀࡔ
ࡄࡀࡓࡀࡔࡉࡀ ࡅࡄࡀࡓࡀࡔࡀࡕࡀ
ࡋࡀࡁࡓࡉࡋࡇ ࡋࡀࡍࡄࡓࡀ ࡔࡊࡀࡔ
ࡀࡊࡓࡀࡉࡑࡀ ࡅࡓࡀࡌࡀࡆࡉࡀ
ࡋࡀࡁࡓࡉࡋࡇ ࡋࡀࡍࡄࡓࡀ ࡔࡊࡀࡔ
ࡄࡀࡋࡉࡍ ࡖࡀࡐࡉࡊࡍ ࡌࡉࡓࡑࡉࡀ
ࡋࡀࡁࡓࡉࡋࡇ ࡋࡀࡍࡄࡓࡀ ࡔࡊࡀࡔ
ࡄࡀࡋࡉࡍ ࡖࡌࡔࡀࡉࡍࡍ ࡅࡊࡃࡉࡊࡀ
ࡋࡀࡁࡓࡉࡋࡇ ࡋࡀࡍࡄࡓࡀ ࡔࡊࡀࡔ
ࡀࡀࡍ ࡁࡌࡀ ࡖࡌࡆࡀࡓࡀࡆࡀࡍ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡁࡓ ࡄࡉࡉࡀ ࡀࡀࡍ
ࡄࡀࡆࡆࡉࡕ ࡁࡀࡍࡄࡓࡀ
ࡀࡍࡄࡓࡀ ࡔࡊࡀࡔ
ࡋࡀࡌࡉࡄࡉࡅࡍ ࡕࡀࡉࡍࡉࡍࡀ
ࡅࡋࡀࡁࡀࡓࡉࡅࡍ ࡅࡊࡋࡄࡅࡍ ࡀࡓࡒࡁࡉࡀ
ࡋࡀࡀࡊࡋࡕࡀࡍ ࡅࡍࡓࡀ
ࡅࡋࡀࡂࡀࡌࡀࡓࡕࡀࡍ ࡅࡊࡋ ࡔࡅࡔࡋࡀࡕࡀ
ࡋࡀࡓࡌࡅࡍ ࡏࡋ ࡌࡀࡀࡍ ࡔࡀࡋࡀࡄࡉࡀࡕࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡅࡊࡔࡈࡀ ࡀࡀࡍ
ࡅࡓࡉࡄࡀ ࡖࡄࡉࡉࡀ ࡏࡋࡀࡅࡀࡉ ࡔࡓࡉࡀ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ

Source Colophon

Classical Mandaic source text from Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). Accessed via Internet Archive digital lending under CC BY-NC-ND 4.0 license. URL: archive.org/details/mandaeanbookofjohn. Chapter 51 Mandaic text extracted from PDF pages 153 and 155 (0-indexed). Chapter 51 English reference on pages 154 and 156 (headers "50:36 – 51:6" and "51:7 – 52:21"). Page numbers [185], [186] and verse markers stripped. Column-break markers (‖) removed. Couplet order corrected from PyMuPDF extraction artifact. Unicode Mandaic block (U+0840–U+085F) preserves the original script.

Chapter 52 — The Trial of Yurba

Chapter fifty-two of the Mandaean Book of John. The longest mythological narrative in the pipeline thus far: eighty-five verse positions tracing the full arc of Yurba (the Sun) as cosmic judge. Yurba is commissioned to mount his chariot and go about the world, judging all the worlds, with one command: do not blaze nor rage nor sin against my sons. Three planets — the sun, the moon, and Venus — worship Ptahil with prayers. Venus, the lying Spirit, corrupts Yurba with worthless counsel. Life sends the watchers to Splendid Hibel, who strikes Yurba with a club and strips his glory: crown, rays, watchers, all taken. Yurba screams and howls in his chariot. He swears seven oaths — by the nine hundred prayers, by the moment of his near-destruction, by the robe, the wreaths, the Great Countenance, the two watchers on Mount Tarwan — and is restored. A voice from the hidden speaks seven warnings: "Did you not know, Yurba?" But the lying Spirit returns, fills him with wickedness, and he forgets to fear until the final day when justice is pronounced and all demons die a second death.

Classical Mandaic source text from the critical edition of Haberl and McGrath (2020).

He shook and stirred Yurba,
the warrior man:
"Go, climb aboard your chariot!
Climb aboard your chariot
and go about in this world.
Go about in the world
and be a judge for all the worlds!
When you come in and when you go out
— in the morning he rose, at nightfall he set —

5
do not blaze nor rage
nor sin against my sons.
Do not sin against my disciples
who dwell with you in the world."
Yurba arose and went down,
until he came to Ptahil's house.
There were three planets
who took words from their father.
They took words from their father
and worship and praise him wholly.

10
Every day, three times,
praise rises up to Ptahil.
The sun, in his pride,
takes nine hundred prayers,
the moon, the poor leper,
takes three hundred prayers,
Venus, the so-called holy, in her pride,
takes six hundred prayers,

15
and with twenty-four prayers
they praise my father.
As Yurba sits in his chariot,
he comes and goes in the world.
Venus, the lying Spirit, came
and gave him worthless counsel,

20
the two to whom she speaks in wickedness
about the children of the great family,
so that Life became enraged;
when the watchers saw this,
they went down to Life's house.
They rose and went and told
Splendid Hibel about the things
Yurba had done in this world.
They tell Splendid Hibel;

25
he came and went to his brothers
and stood before the excellencies.
Splendid Hibel went up to the excellencies
who sat in contemplation,
struck Yurba with a club
and hurled Spirit down from her throne.

30
He says to him:
"What did I tell you
when you came to the fallen house?
What sins have my disciples committed
out of the wickedness you released against them?
You released wickedness against them
and frightened them in this world."

I took the glory and light away from him
and lifted him into a dark cloud.

35
I took away the great crown
and struck his head with a rod.
I took away the four rays
of splendor, light, and glory,
and the watchers fled from him.
The Earth went to ruin,
the whole world perished.
Yurba screamed and Yurba cried
and he howled in his chariot
from the rage that had come over him.

His face became dark and gloomy
and he stood there in his first form.
He says to Splendid Hibel:
"If it please you,
may your forgiveness be granted to me.
I swear by the nine hundred prayers
with which I praise my father Ptahil.

40
I swear upon that moment and time
when he sought to swallow me and devour me,
and when he sought to destroy me,
and you were my salvation.
I swear upon the robe
of splendor, light, and glory,

45
which you brought to me
from a hidden place.
I swear upon the four wreaths
of splendor, light, and glory
which were taken from me.
I swear upon the Great Glorious Countenance
that was from the splendid canal.
I swear upon the two watchers
who unfurl upon Mount Tarwan

50
banners of splendor from head to foot.
They speak to me in kindness
and discourse upon pure teachings."

Yurba swore strongly
and set a seal upon his oaths.
Then he handed him the robe
of splendor, light, and glory,

55
which he had brought from a hidden place.
He gave him back the four wreaths
of splendor, light, and glory
which enlighten the worlds.
He gave him the great crown
and he gave him splendor from head to foot.
He set him and seated him in his chariot
and returned to him the watchers who protect him,
who had been wholly taken from him —
he returned to him all the watchers.

Then a loud voice called out from the hidden
and made him hear in deepest darkness:

60
"Did you not know, Yurba,
that my wrath is upon you?
Did you not know, Yurba,
that I lifted you into the gloomy darkness?
Did you not know, Yurba,

65
that I let loose a blow and a wrath against you
and all the watchers fled,
when I placed upon you a gloomy darkness?
Into gloomy darkness I have lifted you,
since no one will be your salvation.
Your mother, Spirit, and Christ,
the planets, and the twelve constellations,
were hidden within clouds of darkness
and could do nothing against my powers.
Did you not know, Yurba,

70
that I came here in the twinkling of an eye?
Did you not know, Yurba,
that you only shine in the world because of me?
Did you not know, Yurba,
that I gave my sons your strength and mindfulness?
Did you not know, Yurba,
that I can make your likeness darken and tremble?"

Then he wept in his chariot
and said to Splendid Hibel:

75
"If I have sinned against your disciples,
then may torture and lashing be raised against me.
But on your life, Splendid Hibel,
and the hidden place from which you came,
on your life, Splendid Hibel,
I have not sinned against your children.
I have not sinned against your disciples
who dwell with us in the world."

Splendid Hibel then rose to his place
and condemned Yurba to the fallen house:

80
"Stay and wait in the house
until Earth comes to nought."

As Yurba drove out in his chariot,
he spoke to him with pure teachings.
He grew afraid and said, "I wished to do good
for the children of the great family."

Lying Spirit came along
and tells him sorcery and vain works.
She took it from him,
then he became full of wickedness.
Then he was full of wickedness

85
and forgot to fear and tremble,
until the final day on which
justice will be pronounced upon them.
All the demons will fall into the darkness
and die a second death.

And Life triumphs!

Colophon

The English translation was independently derived from the Classical Mandaic source text. Haberl & McGrath's English translation was consulted as a reference to verify readings in ambiguous passages, and this consultation is acknowledged. Key departures from the reference translation: (1) "stirred" rather than "disturbed" for the opening verb pair — the Mandaic root T-N-W-D carries the sense of shaking into action, and "stirred" better conveys the commission than the neutral "disturbed." (2) "blaze" rather than "flame" — Yurba is the sun, and the command not to blaze carries literal weight; "blaze" is more vivid and specific to solar heat. (3) "the so-called holy" rather than "the 'holy'" for Venus's epithet — the Mandaic qadishta is used with deep irony; "so-called" makes the sarcasm explicit without typographic scare-quotes. (4) "worthless counsel" rather than "worthless advice" — milika is counsel, not casual advice; the register matters. (5) "sat in contemplation" rather than "sitting and meditating" — the Mandaic mitarpishia from root R-P-Sh carries the sense of contemplative stillness, not active meditation practice. (6) "blow" rather than "punch" — mahita means a blow or strike, not the colloquial "punch." (7) "vain works" rather than "idle tasks" — ubadia from root '-B-D means works/deeds, and "vain" captures the futility better than "idle." (8) "first form" rather than "original form" — qadmayita from Q-D-M means first/primordial; "first form" is crisper. (9) Gender-neutral rendering throughout: "the one who" and "those who" where the Mandaic permits it.

Established departures from previous chapters maintained: harashia = sorcerers (not "wizards"), ramazya = signalers, antria = watchers, utria = excellencies, gender-neutral rendering, "dwell" rather than "live" where appropriate. This chapter introduces the full Yurba mythology: his chariot, his commission as cosmic judge, his relationship with Ptahil, Venus's corruption, Hibel's punishment, and the seven-oath restoration pattern. The "Did you not know, Yurba?" refrain (seven occurrences) is structurally parallel to the woe-oracle refrain of Chapter 45 and the "will not cross" refrain of Chapter 51. The "second death" (muta tiyyanaʾan maytia) is a significant eschatological concept also found in Revelation 20:14. Independent Good Works Translation from Classical Mandaic, published online by the Good Works Library, 2026.

Compiled and formatted for the Good Works Library, 2026.

Source Text: The Book of John — Chapter 52

Classical Mandaic source text from Haberl & McGrath, The Mandaean Book of John (2020), Chapter 52. Extracted from the critical edition PDF via PyMuPDF. Pages 155, 157, and 159 (0-indexed). Page numbers, verse number markers, and column-break markers stripped. Note: PyMuPDF extracts couplet pairs in reversed order (the w- prefix on continuation lines helps identify the second line of each pair); this source text preserves the raw extraction order. For the critical edition's correct line order, consult the original PDF. Unicode Mandaic block (U+0840–U+085F) preserves the original script.

ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡂࡀࡁࡓࡀ ࡒࡀࡓࡀࡁࡕࡀࡀࡍ
ࡀࡍࡃ ࡅࡕࡀࡍࡅࡀࡃ ࡉࡅࡓࡁࡀ
ࡒࡅࡌ ࡏࡕࡉࡁ ࡁࡌࡀࡓࡀࡊࡁࡕࡀࡊ
ࡒࡅࡌ ࡁࡌࡀࡓࡀࡊࡁࡕࡀࡊ ࡏࡕࡉࡁ
ࡅࡃࡀࡓࡁࡇ ࡋࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡅࡃࡀࡉࡀࡀࡍ ࡄࡅࡉࡀ ࡁࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡀ
ࡀࡋࡌࡀ ࡃࡀࡓࡁࡇ
ࡒࡀࡃࡉࡌ ࡃࡀࡍ ࡄࡀࡔࡉࡊ ࡀࡓࡀࡁ
ࡗ ࡀࡉࡋࡉࡕ ࡅـࡗ ࡀࡍࡒࡐࡉࡕ
ࡅࡋࡀࡕࡉࡄࡈࡉࡁࡅࡍ ࡁࡉࡁࡀࡍࡉ
ࡋࡀࡕࡉࡄࡀࡌ ࡅࡋࡀࡕࡉࡓࡂࡀࡆ
ࡖࡃࡀࡉࡓࡉࡀ ࡋࡅࡀࡕࡀࡊ ࡁࡀࡋࡌࡀ
ࡋࡀࡕࡉࡄࡈࡉࡁࡅࡍ ࡁࡕࡀࡓࡌࡉࡃࡀࡉ
ࡀࡋࡌࡀ ࡋࡁࡉࡕ ࡕࡐࡀࡄࡉࡋ ࡌࡈࡀ
ࡀࡎࡂࡉࡀ ࡅࡀࡕࡀ ࡉࡅࡓࡁࡀ
ࡌࡉࡌࡓࡉࡀ ࡌࡍ ࡀࡁࡅࡄࡅࡍ ࡎࡍࡉࡁ
ࡄࡅࡍ ࡅࡊࡁࡊࡉࡀ ࡕࡋࡀࡕࡀ
ࡅࡎࡀࡂࡃࡉࡀ ࡅࡌࡔࡀࡁࡉࡋࡇ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡌࡉࡌࡓࡉࡀ ࡎࡍࡉࡁ ࡌࡍ ࡀࡁࡅࡄࡅࡍ
ࡕࡅࡔࡁࡉࡄࡕࡀ ࡒࡅࡃࡀࡌ ࡕࡐࡀࡄࡉࡋ ࡎࡀࡋࡒࡀ
ࡅࡊࡋ ࡉࡅࡌ ࡕࡋࡀࡕࡀ ࡆࡉࡁࡉࡍࡀ
ࡕࡔࡉࡌࡀ ࡁࡀࡅࡀࡕࡀ ࡀࡍࡎࡉࡁ
ࡔࡀࡌࡉࡔ ࡁࡓࡀࡁࡅࡕࡀ
ࡕࡋࡀࡕࡌࡀ ࡁࡀࡅࡀࡕࡀ ࡀࡍࡎࡉࡁ
ࡎࡉࡍ ࡂࡉࡓࡁࡀࡀࡍ ࡄࡀࡎࡉࡓࡀ
ࡔࡉࡕࡌࡀ ࡁࡀࡅࡀࡕࡀ ࡀࡍࡎࡁࡀ
ࡋࡉࡁࡀࡕ ࡒࡀࡃࡉࡔࡕࡀ ࡁࡓࡀࡁࡅࡕࡀ
ࡌࡔࡀࡁࡉࡋࡇ ࡋࡀࡁ
ࡅࡁࡎࡓࡉࡍ ࡅࡀࡓࡁࡉࡀ ࡁࡀࡅࡀࡕࡀ
ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ ࡁࡀࡋࡌࡀ
ࡗ ࡉࡀࡕࡉࡁ ࡉࡅࡓࡁࡀ ࡁࡌࡀࡓࡀࡊࡁࡕࡇ
ࡅࡌࡀࡋࡀࡊࡋࡇ ࡌࡉࡋࡉࡊࡀ ࡁࡀࡈࡋࡉࡀ
ࡀࡕࡀࡕ ࡏࡅࡀࡕ ࡓࡅࡄࡀ ࡀࡊࡃࡀࡁࡕࡀ
ࡏࡋ ࡁࡉࡍࡀ ࡔࡅࡓࡁࡀ ࡓࡁࡀ
ࡕࡀࡓࡕࡉࡅࡍࡍ ࡖࡕࡉࡌࡀࡓࡋࡅࡍ ࡁࡉࡁࡔࡅࡕࡀ
ࡖࡄࡉࡉࡀ ࡁࡓࡅࡂࡆࡀ ࡄࡅࡍ
ࡈࡀࡋࡉࡉࡀ ࡋࡁࡉࡕ ࡄࡉࡉࡀ
ࡗ ࡄࡀࡆࡀ ࡄࡆࡅࡍ ࡀࡍࡈࡓࡉࡀ
ࡋࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ ࡏࡋ ࡏࡁࡉࡃࡀࡕࡀ
ࡎࡋࡉࡒ ࡀࡆࡀࡋ ࡀࡌࡀࡓࡋࡇ
ࡖࡀࡁࡀࡃ ࡉࡅࡓࡁࡀ ࡁࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡀࡎࡂࡉࡀ ࡋࡅࡀࡕ ࡀࡄࡇ ࡀࡕࡀ
ࡀࡌࡀࡓࡋࡇ ࡋࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ
ࡒࡅࡃࡀࡌ ࡏࡅࡕࡓࡉࡀ ࡒࡀࡌ ࡏࡋ ࡖࡉࡀࡕࡁࡉࡀ
ࡀࡎࡂࡉࡀ ࡀࡕࡀ ࡋࡅࡀࡕ ࡀࡄࡇ
ࡀࡎࡂࡉࡀ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ ࡀࡕࡀ
ࡅࡌࡉࡕࡀࡓࡐࡉࡔࡉࡀ ࡏࡅࡕࡓࡉࡀ
ࡅࡋࡓࡅࡄࡀ ࡌࡍ ࡅࡊࡓࡎࡉࡇ ࡔࡉࡃࡉࡇ
ࡌࡉࡄࡉࡇ ࡁࡒࡅࡋࡀࡐ ࡋࡉࡅࡓࡁࡀ
ࡀࡌࡀࡓࡋࡇ
ࡗ ࡀࡕࡉࡕ ࡋࡁࡀࡉࡕࡀ ࡀࡍࡋࡐࡀ
ࡌࡀࡄࡅ ࡀࡌࡀࡓࡉࡋࡀࡊ
ࡖࡁࡉࡔࡅࡕࡀ ࡔࡁࡀࡒࡕ ࡏࡋࡅࡍ
ࡌࡀࡄࡅ ࡄࡈࡅࡍ ࡕࡀࡓࡌࡉࡃࡀࡉ
ࡅࡌࡀࡄࡉࡒࡀࡕࡋࡅࡍ ࡁࡂࡀࡅࡇ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡏࡋࡀࡅࡀࡉࡄࡅࡍ ࡔࡁࡀࡒࡕ ࡁࡉࡔࡅࡕࡀ
ࡅࡁࡓࡉࡐࡋࡉࡀ ࡖࡄࡔࡅࡀࡊ ࡀࡒࡉࡌࡕࡇ
ࡎࡍࡀࡁࡕࡇ ࡏࡋ ࡆࡉࡅࡀ ࡅࡄࡍࡅࡓࡀ ࡌࡉࡇࡍ
ࡅࡔࡉࡁࡒࡉࡕ ࡁࡓࡉࡔࡉࡇ ࡀࡋࡊࡀ
ࡎࡍࡀࡁࡕࡇ ࡋࡕࡀࡂࡀ ࡓࡁࡀ
ࡖࡆࡉࡅࡀ ࡅࡄࡍࡅࡓࡀ ࡅࡏࡒࡀࡓࡀ
ࡎࡍࡀࡁࡕࡇ ࡋࡀࡓࡁࡀ ࡆࡀࡄࡋࡉࡋࡉࡀ
ࡕࡉࡁࡉࡋ ࡒࡀࡌࡀࡕ ࡁࡄࡅࡓࡁࡀ
ࡅࡀࡍࡈࡓࡉࡀ ࡌࡍ ࡒࡅࡃࡀࡌࡇ ࡆࡄࡀ
ࡉࡅࡓࡁࡀ ࡀࡔࡋࡀ ࡅࡁࡀࡊ ࡉࡅࡓࡁࡀ
ࡀࡋࡌࡀ ࡅࡊࡋࡇ ࡁࡈࡉࡋ
ࡌࡍ ࡓࡅࡂࡆࡀ ࡖࡏࡋࡇ ࡄࡅࡀ
ࡅࡉࡀࡋࡉࡋ ࡁࡌࡀࡓࡀࡊࡁࡕࡇ
ࡅࡁࡃࡌࡅࡕࡇ ࡒࡀࡃࡌࡀࡉࡕࡀ ࡒࡀࡌ
ࡄࡔࡅࡊ ࡅࡄࡁࡀࡓ ࡀࡐࡓࡅࡑࡇࡐ
ࡀࡌࡀࡓࡋࡇ ࡋࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ
ࡏࡕࡉࡀࡁࡅࡕࡀࡊ ࡕࡉࡄࡅࡉࡀ ࡏࡋࡀࡉ
ࡏࡅ ࡄࡉࡉࡍࡀࡋࡀࡊ
ࡖࡌࡔࡀࡁࡉࡀࡍࡋࡇ ࡋࡀࡁ ࡕࡐࡀࡄࡉࡋ
ࡏࡉࡀࡌࡉࡋࡀࡊ ࡁࡕࡔࡉࡌࡀ ࡁࡀࡅࡀࡕࡀ
ࡅࡏࡃࡀࡀࡍ ࡗ ࡖࡁࡀ ࡌࡉࡎࡉࡓࡀࡐࡍ ࡅࡌࡉࡋࡊࡀࡍ
ࡏࡉࡀࡌࡉࡋࡀࡊ ࡁࡄࡀࡊ ࡔࡉࡕࡀ
ࡅࡀࡀࡍࡕ ࡄࡅࡉࡕࡋࡀࡍ ࡉࡐࡓࡒࡀ
ࡅࡁࡀ ࡋࡌࡉࡄࡀࡌࡁࡋࡀࡍ
ࡖࡆࡉࡅࡀ ࡅࡄࡍࡅࡓࡀ ࡅࡏࡒࡀࡓࡀ
ࡏࡉࡀࡌࡉࡋࡀࡊ ࡁࡀࡋࡁࡅࡔࡀ
ࡌࡍ ࡀࡕࡓࡀ ࡀࡊࡎࡉࡀ
ࡖࡀࡀࡍࡕ ࡀࡉࡕࡉࡕࡋࡉࡀ
ࡖࡆࡉࡅࡀ ࡅࡄࡍࡅࡓࡀ ࡅࡏࡒࡀࡓࡀ
ࡏࡉࡀࡌࡉࡋࡀࡊ ࡁࡀࡓࡁࡀ ࡋࡊࡉࡋࡉࡀ
ࡖࡌࡉࡀࡍࡉ ࡃࡉࡋࡉࡀ ࡏࡕࡉࡎࡍࡉࡁ
ࡖࡌࡉࡇࡍ ࡋࡐࡅࡂࡕࡀ ࡖࡆࡉࡅࡀ ࡄࡅࡀࡕ
ࡏࡉࡀࡌࡉࡋࡀࡊ ࡁࡀࡐࡓࡅࡑࡀࡐ ࡓࡁࡀ ࡖࡏࡒࡀࡓࡀ
ࡖࡋࡈࡅࡓࡀ ࡖࡕࡀࡓࡅࡀࡍ ࡂࡍࡉࡃࡉࡋࡇ
ࡏࡉࡀࡌࡉࡋࡀࡊ ࡁࡕࡓࡉࡍ ࡀࡍࡈࡓࡉࡀ
ࡌࡀࡌࡋࡉࡋࡉࡀ ࡌࡉࡀࡍࡉ ࡁࡈࡀࡁࡅࡕࡀ
ࡁࡃࡓࡀࡁࡔࡉࡀ ࡖࡆࡉࡅࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡅࡌࡉࡔࡕࡀࡉࡉࡍ ࡁࡃࡓࡀࡔࡉࡀ ࡕࡀࡒࡉࡍࡀ
ࡅࡏࡋ ࡏࡅࡌࡀࡌࡀࡕࡇ ࡄࡕࡀࡌ
ࡏࡌࡀ ࡅࡀࡔࡀࡓ ࡉࡅࡓࡁࡀ
ࡖࡆࡉࡅࡀ ࡅࡄࡍࡅࡓࡀ ࡅࡏࡒࡀࡓࡀ
ࡄࡀࡉࡆࡀࡊ ࡏࡄࡀࡁࡋࡇ ࡋࡁࡅࡔࡀ
ࡖࡀࡉࡕࡉࡋࡇ ࡌࡍ ࡀࡕࡀࡓ ࡎࡊࡉࡀ
ࡖࡆࡉࡅࡀ ࡅࡄࡍࡅࡓࡀ ࡅࡏࡒࡀࡓࡀ
ࡏࡄࡀࡁࡋࡇ ࡀࡓࡁࡀ ࡋࡊࡉࡋࡉࡀ
ࡖࡌࡀࡄࡍࡀࡓ ࡀࡋࡌࡉࡀ
ࡅࡏࡄࡀࡁࡋࡇ ࡆࡉࡅࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡏࡄࡀࡁࡋࡇ ࡕࡀࡂࡀ ࡓࡁࡀ
ࡅࡂࡀࡌࡀࡓࡋࡇ ࡀࡍࡈࡓࡉࡀ ࡖࡌࡉࡆࡃࡀࡄࡓࡉࡁࡇ
ࡕࡀࡒࡇࡍ ࡅࡀࡅࡕࡁࡇ ࡁࡌࡀࡓࡀࡊࡁࡕࡇ
ࡂࡀࡌࡀࡓࡋࡇ ࡀࡍࡈࡓࡉࡀ ࡅࡊࡋࡄࡅࡍ
ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ ࡖࡌࡉࡇࡍ ࡏࡕࡉࡎࡍࡉࡁ
ࡅࡌࡀࡔࡌࡀࡋࡇ ࡁࡄࡔࡅࡀࡊ ࡄࡀࡔࡀࡊ
ࡒࡀࡋࡀ ࡓࡁࡀ ࡒࡓࡀ ࡌࡍ ࡉࡊࡎࡉࡀ
ࡖࡓࡅࡂࡆࡀ ࡏࡋࡀࡊ ࡄࡅࡀ
ࡋࡀࡅ ࡉࡀࡃࡉࡕ ࡉࡅࡓࡁࡀ
ࡖࡀࡒࡉࡌࡕࡀࡊ ࡁࡄࡀࡁࡀࡓࡀ ࡄࡀࡔࡀࡊ
ࡋࡀࡅ ࡉࡀࡃࡉࡕ ࡉࡅࡓࡁࡀ
ࡖࡏࡋࡀࡊ ࡔࡉࡁࡒࡉࡕ ࡌࡄࡉࡕࡀ ࡅࡓࡅࡂࡆࡀ
ࡋࡀࡅ ࡉࡀࡃࡉࡕ ࡉࡅࡓࡁࡀ
ࡗ ࡋࡀࡈࡕࡀࡊ ࡁࡋࡅࡈࡕࡀ ࡁࡉࡔࡕࡀ
ࡅࡅࡊࡋࡄࡅࡍ ࡀࡍࡈࡓࡉࡀ ࡏࡕࡁࡀࡓࡅࡍ
ࡁࡄࡀࡁࡀࡓࡀ ࡄࡀࡔࡀࡊ ࡀࡒࡉࡌࡕࡀࡊ
ࡅࡀࡒࡉࡌࡕࡀࡊ ࡁࡄࡀࡁࡀࡓࡀ ࡄࡀࡔࡀࡊ
ࡗ ࡏࡉࡍࡔ ࡋࡀࡄࡅࡀࡋࡀࡊ ࡉࡐࡓࡒࡀ
ࡅࡔࡉࡁࡉࡀࡄࡉࡀ ࡅࡅࡊࡁࡊࡉࡀ ࡕࡓࡉࡎࡀࡓ
ࡓࡅࡄࡀ ࡏࡌࡀࡊ ࡅࡌࡔࡉࡄࡀ
ࡅࡁࡄࡀࡉࡋࡀࡉ ࡃࡉࡋࡉࡀ ࡋࡀࡌࡅࡑࡍ
ࡁࡓࡉࡐࡋࡉࡀ ࡖࡄࡔࡅࡀࡊ ࡏࡕࡉࡎࡊࡅࡍ
ࡖࡀࡀࡍ ࡋࡌࡉࡓࡀࡐࡎ ࡆࡀࡀࡐ ࡖࡀࡉࡀࡍ ࡋࡄࡀࡀࡊ ࡀࡕࡉࡕ
ࡋࡀࡅ ࡉࡀࡃࡉࡕ ࡉࡅࡓࡁࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡋࡃࡉࡋࡉࡀ ࡌࡀࡄࡍࡉࡓࡉࡕ ࡁࡀࡋࡌࡀ
ࡋࡀࡅ ࡉࡀࡃࡉࡕ ࡉࡅࡓࡁࡀ
ࡋࡁࡀࡍࡉ ࡕࡅࡒࡀࡍ ࡅࡆࡀࡄࡀࡓࡕࡀ ࡋࡀࡊ ࡀࡉࡕࡉࡕ
ࡋࡀࡅ ࡉࡀࡃࡉࡕ ࡉࡅࡓࡁࡀ
ࡖࡌࡉࡑࡀࡍ ࡋࡄࡔࡅࡀࡊ ࡅࡋࡂࡀࡅࡀࡍ ࡋࡉࡃࡌࡅࡕࡇ
ࡋࡀࡅ ࡉࡀࡃࡉࡕ ࡉࡅࡓࡁࡀ
ࡅࡋࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡂࡅࡄࡀ ࡁࡀࡊ ࡁࡌࡀࡓࡀࡊࡁࡕࡇ
ࡄࡀࡆࡉࡍ ࡄࡋࡀࡀࡑ ࡅࡂࡍࡀࡃࡀ ࡉࡍࡃࡀࡋࡉࡀ ࡏࡋࡀࡉ
ࡏࡅ ࡄࡈࡉࡁࡅࡍ ࡁࡕࡀࡓࡌࡉࡃࡀࡊ
ࡅࡋࡀࡕࡓࡀ ࡀࡊࡎࡉࡀ ࡖࡌࡉࡇࡍ ࡏࡕࡉࡕ
ࡁࡄࡀࡉࡀࡊ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ
ࡖࡋࡀࡄࡈࡉࡁࡅࡍ ࡁࡉࡁࡀࡍࡊ
ࡋࡄࡀࡉࡀࡊ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ
ࡖࡃࡀࡉࡓࡉࡀ ࡋࡅࡀࡕࡀࡍ ࡁࡀࡋࡌࡀ
ࡋࡀࡄࡈࡉࡁࡅࡍ ࡁࡕࡀࡓࡌࡉࡃࡀࡊ
ࡉࡅࡓࡁࡀ ࡀࡂࡆࡀࡓ ࡁࡁࡀࡉࡕࡀ ࡀࡍࡋࡐࡀ
ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ ࡎࡋࡉࡒ ࡋࡀࡕࡓࡇ
ࡀࡋࡌࡀ ࡖࡕࡉࡁࡉࡋ ࡁࡀࡈࡋࡀ
ࡒࡀࡌ ࡅࡈࡍࡀࡓ ࡁࡁࡀࡉࡕࡀ
ࡀࡌࡀࡓࡋࡇ ࡁࡃࡓࡀࡁࡔࡉࡀ ࡕࡀࡒࡉࡍࡀ
ࡗ ࡍࡀࡐࡒ ࡉࡅࡓࡁࡀ ࡁࡌࡀࡓࡀࡊࡁࡕࡇ
ࡋࡅࡀࡕ ࡁࡉࡍࡀ ࡔࡅࡓࡁࡀ ࡔࡀࡉࡍࡀ
ࡄࡀࡒ ࡅࡀࡌࡀࡓ ࡖࡏࡁࡀࡃ ࡈࡀࡁࡅࡕࡀ
ࡅࡀࡌࡓࡀࡋࡇ ࡄࡀࡓࡔࡉࡀ ࡅࡏࡅࡁࡀࡃࡉࡀ ࡁࡀࡈࡋࡉࡀ
ࡀࡕࡀࡕ ࡓࡅࡄࡀ ࡀࡊࡃࡀࡁࡕࡀ
ࡄࡀࡉࡆࡀࡊ ࡁࡉࡔࡅࡕࡀ ࡌࡋࡀ
ࡎࡍࡀࡁࡕࡇ ࡌࡉࡇࡍ
ࡅࡄࡀࡅࡒࡀ ࡅࡆࡉࡅࡉࡄࡕࡀ ࡏࡉࡍࡔࡉࡇ
ࡄࡀࡉࡆࡀࡊ ࡌࡋࡀ ࡁࡉࡔࡅࡕࡀ
ࡃࡉࡀࡍ ࡌࡉࡀࡍࡉࡄࡅࡍ ࡌࡉࡕࡌࡀࡓ
ࡀࡋࡌࡀ ࡋࡉࡅࡌࡀ ࡁࡀࡕࡓࡀࡉࡀ
ࡅࡌࡅࡕࡀ ࡕࡉࡉࡍࡀࡀࡍ ࡌࡀࡉࡕࡉࡀ
ࡅࡊࡋࡄࡅࡍ ࡎࡀࡄࡓࡉࡀ ࡋࡄࡔࡅࡀࡊ ࡔࡀࡋࡐࡉࡀ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Classical Mandaic source text from Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). Accessed via Internet Archive digital lending under CC BY-NC-ND 4.0 license. URL: archive.org/details/mandaeanbookofjohn. Chapter 52 Mandaic text extracted from PDF pages 155, 157, and 159 (0-indexed). Chapter 52 English reference on pages 156, 158, and 160 (headers "51:7 – 52:21", "52:22 – 52:57", "52:58 – 53:5"). Page numbers [186]–[192] and verse markers stripped. Column-break markers (‖) removed. Source text presented in raw PyMuPDF extraction order with couplet-reversal artifact noted. Unicode Mandaic block (U+0840–U+085F) preserves the original script.

Chapter 53 — The Moon's Commission

Chapter fifty-three of the Mandaean Book of John. After the Sun (Yurba) is condemned in Chapter 52 and his armour stripped, the Great Life transfers the garment of shining to the Moon (Sin) and charges him with a fourfold mission: illumine the fallen house when the Sun's splendor disappears, witness conception under his sign, protect from disease, and sustain the sown race. The Moon warns that one day per month he vanishes — children conceived in his absence will be tongue-tied, mute, deaf, or leprous. The Great Life responds: those are not our progeny; they belong to darkness. The Moon is sent forth with stability and caution; monthly he passes through Abator's guardhouses, is stripped of colour, made to look as if he never existed, then restored and sent into the world again. Until the seventh day of the month he speaks with the voice of Life; past the seventh he forgets the fear and trembling and casts evil into the world. An eschatological coda warns that Earth will vanish, the mountains will bend, the planets will fail their worshippers, and all will sink to deepest Sheol and fall to the great serpent Ur, Lord of Darkness — but the souls of the faithful and their believing brothers and sisters will be saved and rise to the great place of light.

Classical Mandaic source text from the critical edition of Haberl and McGrath (2020).

When the shining was taken from his place,
he came to the deficient world.
And they gave him entirely to the Moon,
the man who gave the shining.
He called him, equipped him, and thoroughly ordered him.

5
He says to him,
"I gave you the garment of shining,
to enlighten the darkness of the fallen house.
Whenever the sun's splendor disappears,
your shining will rise forth.
Whenever a man lies with his wife
under your sign, it will result in a pregnancy,

10
and your witness will be within
the pure race.
You must enlighten her face,
and free her from diseases and infirmities,
and from those appearances that are not fitting,
and the wickedness and suffering of the fallen house,
since the sown race of the house
was entrusted to your keeping.
You must shine and enlighten,
and uphold its descendants entirely."

15
Then he spoke to the man
who had clad him in the shining light,
"One day per month, I shall disappear,
and my banner will be rolled up,
rolled up is my shining light,
which two watchers are charged to protect.
When I am not there,
and men lie with their wives,
as they conceive on that day,
tongue-tied and mute children

20
and disgusting appearances
will come forth from them.
When they conceive on that day,
deaf children and lepers
without hands and feet
will come forth from them.
The planets will disturb the seed
and make it entirely evil."

25
The Man who had clad him
in shining light spoke,
"Those who come into being on those days
are not fit to be our progeny.
They are neither counted among our number
nor reckoned within our race.
It is thoroughly a race of darkness;
it will return to the clan from which it came."
He summoned me, ordered me, and prepared me,
and left me stability and caution.

30
He says to me,
"Take care of the congregation of souls
that we have left in the world."
He bowed down, walked away from me,
and went up to Abator's house.
He went down to the guardhouses;
down to the guardhouses he went,
to complete the reckoning entirely.
On the day that he is withdrawn from Earth,
and the hours that he is hidden from the world,

35
for the offences he sets against the disciples,
he lets torture, crushing, and lashing upon him.
He shows him panic, fear,
and terror until he dies,
and panic-stricken and darkened,
he will look as if he never existed.
When he comes forth from the guardhouse,
his colour will have been removed.
His colour will be drawn from him,
and he will look as if he never existed.

40
Then he will sit in his chariot
and put on shining rays of light.
They will spread a shining light over him,
and he will walk out into the world.
On the first day, he will appear;
he starts at the summit of the heavens.
He will come from heaven's upper level,
and be supported upon its lower level.
Until the second day,
his gleam's light will be over all the worlds.

45
Until the seventh day of the month,
the Moon will speak with the voice of Life.
With the voice of Life he will speak,
since he recalled the fear and trembling of Life.
When he passes the seventh day,
he will forget the fear and the trembling.
He will forget the fear and the trembling,
and cast evil into the world.
I say, advising you,
those who bear witness to Life,

50
be strong and endure the persecution
within the fallen house!
He told him that Earth would soon vanish,
and the two mountains will bend over.
Bent over will be the two mountains,
and the power of light will be taken from them.
Taken away entirely will be
all the stability that they had.
Now their appearance will be despicable,
and they will look as if they never existed.

55
Before their souls howl,
and scream and cry on the spot,
he will say to them,
"When we were in this world,
your splendor shone over all the worlds.
We bore witness to you,
and worshipped and praised you entirely.
Now your appearance is despicable,
and it has grown dark and gloomy as if it never existed."

60
The planets had no explanation to give
to their worshippers about how it happened.
The planets, their worshippers, and their souls,
worthy and unworthy, and all their creatures,
even the souls of the great family
who acknowledge Life will sink to deepest Sheol.
They will fall to the great serpent,
whose name is Ur, the Lord of Darkness.
From that day,
our souls will be saved and redeemed,
and the souls of our good brothers,
and those sisters who are believers.

65
The souls of the faithful and sincere
will rise to see the great place of light.
The triumphant Life speaks,
and the one who went here triumphs!

In the name of the Great Life,
may the sublime light be magnified!

Colophon

The English translation was independently derived from the Classical Mandaic source text. Haberl & McGrath's English translation was consulted as a reference to verify readings in ambiguous passages, and this consultation is acknowledged. Key departures from the reference translation: (1) "garment of shining" rather than "shining garment" — preserving the Mandaic construct state (bušā d-tuqān); the garment is defined by the shining, not the other way round. (2) "appearances that are not fitting" rather than "images that are improper" — the Mandaic root suggests visible forms rather than abstract images; "not fitting" preserves the functional assessment. (3) "keeping" rather than "possession" for the Moon's custodial care of the sown race — guardianship, not ownership. (4) "reckoning" rather than "calculation" for ḥušbānā — cosmic accounting demands the weight of "reckoning." (5) "offences" rather than "mistakes" — continuing the judicial register from Chapter 52; the Moon's failures against the disciples are crimes tried, not errors made. (6) "guardhouse" rather than "penitentiary" for maṭārata — maintaining pipeline consistency with Chapter 50, where the same word denotes the stations along the soul's road; the penal function is clear from context. (7) "conceive" rather than "receive" — for the pregnancy passages; "receive" is archaic and euphemistic where the Mandaic is direct. (8) "mute" rather than "dumb" — preserving the meaning while avoiding the ableist connotation of the English archaism. (9) Gender-neutral rendering throughout: "the one who went here triumphs" rather than "the man who went here triumphs" for the closing formula.

Established departures from previous chapters maintained: tuqān = shining, baitā anlpā = fallen house, maṭārata = guardhouse, harashia = sorcerers, gender-neutral throughout. This chapter introduces the Moon (Sīn) as a personified agent in the Mandaean cosmology — the recipient of the garment stripped from Yurba the Sun in Chapter 52. The lunar cycle is mythologized as a narrative of commission, monthly punishment, restoration, and inevitable moral failure: until the seventh day the Moon speaks with the voice of Life; past the seventh he forgets. The "dark day" — when the Moon disappears and children conceived are deformed — represents the most explicit astral-biological theology in the Book of John.

Independent Good Works Translation from Classical Mandaic, published online by the Good Works Library, 2026.

Compiled and formatted for the Good Works Library, 2026.

Source Text: The Book of John — Chapter 53

Classical Mandaic source text from Haberl & McGrath, The Mandaean Book of John (2020), Chapter 53. Extracted from the critical edition PDF via PyMuPDF. Source presented in raw extraction order; due to a known PyMuPDF artifact, couplet pairs may appear reversed (the w- prefix on continuation lines confirms correct sequence). Pages 159 (after chapter separator), 161, and 163 (before chapter separator), all 0-indexed. Page numbers, verse number markers, column-break markers, and page header lines stripped. Unicode Mandaic block (U+0840–U+085F) preserves the original script.

ࡀࡕࡀࡋࡇ ࡋࡀࡋࡌࡀ ࡖࡄࡅࡎࡓࡀࡀࡍ
ࡗ ࡏࡕࡉࡎࡍࡉࡁ ࡕࡅࡒࡀࡍ ࡌࡍ ࡀࡕࡓࡇ
ࡂࡀࡁࡓࡀ ࡖࡏࡄࡀࡁࡋࡇ ࡕࡅࡒࡀࡍ
ࡏࡄࡀࡁࡋࡇ ࡋࡎࡉࡍ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡒࡓࡀࡋࡇ ࡅࡆࡀࡄࡓࡇ ࡅࡀࡐࡒࡃࡇ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡀࡌࡀࡓࡋࡇ
ࡖࡌࡀࡄࡍࡀࡓࡋࡇ ࡄࡀࡁࡀࡓࡀ ࡖࡁࡀࡉࡕࡀ ࡀࡍࡋࡐࡀ
ࡋࡁࡅࡔࡀ ࡖࡕࡅࡒࡀࡍ ࡏࡄࡀࡁࡋࡇ
ࡕࡅࡒࡀࡍࡊ ࡃࡉࡋࡀࡊ ࡉࡍࡃࡀࡍ
ࡗ ࡌࡉࡕࡉࡎࡊࡉࡀ ࡆࡉࡅࡇ ࡖࡔࡀࡌࡉࡔ
ࡁࡌࡀࡋࡅࡀࡔࡀࡊ ࡃࡉࡋࡀࡊ ࡉࡍࡆࡃࡓࡀ
ࡗ ࡔࡀࡉࡊࡁ ࡂࡀࡁࡓࡀ ࡋࡅࡀࡕ ࡆࡀࡅࡇ
ࡖࡔࡀࡓࡔࡀ ࡕࡀࡒࡀࡍ
ࡅࡎࡀࡄࡃࡅࡕࡀࡊ ࡁࡂࡀࡅࡇ
ࡅࡀࡐࡓࡒࡇ ࡌࡍ ࡉࡊࡁࡉࡀ ࡅࡌࡅࡌࡉࡀ
ࡀࡀࡍࡕ ࡀࡄࡍࡀࡓࡁࡇ ࡁࡀࡐࡓࡅࡑࡇࡐ
ࡅࡌࡍ ࡁࡉࡔࡅࡕࡀ ࡅࡀࡊࡓࡉࡅࡕࡀ ࡖࡁࡀࡉࡕࡀ ࡀࡍࡋࡐࡀ
ࡅࡌࡍ ࡄࡀࡋࡉࡍ ࡃࡌࡀࡅࡀࡕࡀ ࡖࡋࡀࡀࡊࡔࡓࡀࡍ
ࡏࡋ ࡏࡃࡀࡊ ࡃࡉࡋࡀࡊ ࡏࡕࡄࡉࡁ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡔࡀࡓࡔࡀ ࡖࡌࡀࡆࡓࡅࡕࡀ ࡖࡁࡀࡉࡕࡀ
ࡅࡒࡀࡉࡉࡌ ࡔࡅࡓࡅࡁࡕࡇ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡀࡀࡍࡕ ࡀࡄࡍࡀࡓ ࡅࡕࡀࡒࡉࡍ
ࡋࡂࡀࡁࡓࡀ ࡖࡕࡅࡒࡀࡍ ࡀࡋࡁࡔࡉࡇ
ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡅࡃࡓࡀࡁࡔࡀࡉ ࡃࡉࡋࡉࡀ ࡌࡉࡕࡓࡊࡉࡊ
ࡉࡅࡌࡀ ࡁࡉࡀࡄࡓࡀ ࡌࡉࡕࡀࡎࡊࡉࡀࡍ
ࡖࡌࡉࡆࡃࡀࡄࡓࡉࡁࡇ ࡀࡍࡈࡓࡉࡀ ࡕࡓࡉࡍ
ࡕࡅࡒࡀࡍ ࡃࡉࡋࡉࡀ ࡌࡉࡕࡓࡊࡉࡊ
ࡅࡂࡅࡁࡓࡉࡀ ࡋࡅࡀࡕ ࡆࡀࡅࡀࡉࡅࡍ ࡔࡀࡁࡊࡉࡀ
ࡗ ࡋࡀࡉࡕࡀࡍ ࡋࡃࡉࡋࡉࡀ
ࡀࡋࡂࡉࡀ ࡅࡃࡅࡂࡉࡀ
ࡗ ࡌࡒࡀࡁࡋࡀ ࡁࡄࡀࡀࡍࡕࡇ ࡉࡅࡌࡀ
ࡌࡉࡀࡍࡉࡄࡅࡍ ࡀࡍࡒࡐࡉࡀ
ࡅࡃࡌࡀࡅࡀࡕࡀ ࡎࡀࡉࡀࡍࡕࡀ
ࡈࡓࡅࡔࡉࡀ ࡅࡂࡉࡓࡁࡀࡉࡍࡀ
ࡗ ࡌࡒࡀࡁࡋࡀ ࡁࡄࡀࡀࡍࡕࡇ ࡉࡅࡌࡀ
ࡌࡉࡀࡍࡉࡄࡅࡍ ࡀࡍࡒࡐࡉࡀ
ࡖࡋࡀࡏࡃࡉࡀ ࡅࡋࡀࡋࡉࡂࡓࡉࡀ
ࡅࡌࡔࡀࡅࡉࡁࡇ ࡅࡊࡋ ࡖࡁࡉࡔ
ࡔࡀࡂࡔࡉࡋࡇ ࡔࡉࡁࡉࡀࡄࡉࡀ ࡋࡌࡀࡆࡓࡅࡕࡀ
ࡖࡕࡅࡒࡀࡍ ࡀࡋࡁࡔࡉࡇ
ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡂࡀࡁࡓࡀ
ࡏࡋ ࡔࡅࡓࡁࡀࡕࡀࡍ ࡃࡉࡋࡀࡍ ࡋࡀࡌࡉࡕࡀࡔࡊࡀࡓ
ࡄࡀࡋࡉࡍ ࡖࡁࡄࡀࡀࡍࡕࡅࡍ ࡉࡅࡌࡉࡀ
ࡅࡋࡀࡉࡍࡄࡔࡉࡁ ࡁࡔࡀࡓࡔࡀࡍ ࡃࡉࡋࡀࡍ
ࡋࡀࡉࡍࡕࡉࡌࡉࡍࡀ ࡁࡌࡉࡉࡍࡀࡀࡍࡍ
ࡉࡍࡆࡀࡋ ࡋࡒࡉࡀࡍ ࡖࡌࡉࡇࡍ ࡄࡅࡀ
ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ ࡔࡀࡓࡔࡀ ࡄࡅ ࡖࡄࡔࡅࡀࡊ
ࡅࡕࡅࡒࡀࡍ ࡅࡆࡀࡄࡓࡅࡕࡀ ࡏࡋࡀࡉ ࡔࡁࡀࡒ
ࡒࡓࡀࡍ ࡅࡀࡐࡒࡃࡀࡍ ࡅࡆࡀࡓࡆࡀࡍ
ࡀࡌࡀࡓࡋࡇ
ࡖࡔࡁࡉࡒࡋࡀࡍ ࡁࡀࡋࡌࡀ
ࡏࡆࡃࡀࡄࡀࡓ ࡁࡀࡊࡀࡍ ࡖࡉࡍࡔࡌࡀࡕࡀ
ࡅࡀࡎࡂࡉࡀ ࡋࡁࡉࡕ ࡀࡁࡀࡕࡅࡓ
ࡎࡂࡉࡃ ࡅࡀࡎࡂࡉࡀ ࡌࡍ ࡒࡅࡃࡀࡌࡀࡉ
ࡄࡍࡉࡕ ࡀࡎࡂࡉࡀ ࡄࡍࡉࡕ ࡋࡌࡀࡈࡀࡓࡀࡕࡀ
ࡀࡆࡀࡋ ࡀࡎࡂࡉࡀ ࡋࡌࡀࡈࡀࡓࡀࡕࡀ
ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡋࡌࡀࡔࡋࡅࡌࡉࡀ ࡄࡅࡔࡁࡀࡀࡍ
ࡅࡔࡀࡉࡉࡀ ࡖࡎࡊࡉࡀ ࡌࡍ ࡀࡋࡌࡀ
ࡉࡅࡌࡀ ࡖࡂࡉࡍࡁ ࡌࡍ ࡕࡉࡁࡉࡋ
ࡄࡋࡀࡀࡑ ࡅࡁࡊࡀࡔࡀ ࡅࡂࡍࡀࡃࡀ ࡔࡀࡁࡉࡒ ࡏࡋࡇ
ࡁࡕࡉࡒࡋࡀࡕࡀ ࡖࡓࡀࡌࡉࡀ ࡏࡋ ࡕࡀࡓࡌࡉࡃࡉࡀ
ࡅࡆࡉࡅࡉࡄࡕࡀ ࡀࡋࡌࡀ ࡖࡌࡀࡉࡉࡕ
ࡅࡌࡀࡄࡅࡉࡋࡇ ࡄࡀࡅࡒࡀ ࡅࡃࡀࡄࡀࡋࡕࡀ
ࡅࡄࡀࡅࡉࡀ ࡃࡌࡅࡕࡇ ࡗ ࡖࡋࡀࡄࡅࡀࡕ
ࡅࡌࡉࡔࡕࡀࡓࡄࡀࡆ ࡄࡀࡔࡅࡊ
ࡂࡀࡅࡇࡍ ࡌࡉࡇࡍ ࡌࡉࡕࡉࡎࡍࡉࡁ
ࡗ ࡀࡍࡉࡐࡒ ࡌࡍ ࡌࡀࡈࡀࡓࡀࡕࡀ
ࡅࡄࡀࡅࡉࡀ ࡃࡌࡅࡕࡇ ࡗ ࡖࡋࡀࡄࡅࡀࡕ
ࡂࡀࡅࡇࡍ ࡌࡉࡕࡉࡎࡍࡉࡁ ࡌࡉࡇࡍ
ࡅࡋࡀࡁࡉࡔ ࡃࡓࡀࡁࡔࡉࡀ ࡕࡀࡒࡉࡍࡀ
ࡄࡀࡉࡆࡀࡊ ࡉࡀࡕࡉࡁ ࡁࡌࡀࡓࡀࡊࡁࡕࡇ
ࡅࡌࡀࡎࡂࡉࡀ ࡁࡂࡀࡅࡇ ࡖࡀࡋࡌࡀ
ࡅࡀࡍࡂࡃࡉࡋࡇ ࡋࡕࡅࡒࡀࡍ ࡓࡁࡀ
ࡁࡓࡉࡔࡀ ࡖࡓࡒࡉࡄࡀ ࡌࡉࡕࡉࡐࡄࡕࡀ
ࡁࡉࡅࡌࡀ ࡒࡀࡃࡌࡀࡉࡀ ࡌࡉࡕࡀࡄࡆࡉࡀ
ࡅࡏࡋ ࡓࡒࡉࡄࡀ ࡕࡉࡕࡀࡉࡀ ࡌࡉࡎࡕࡌࡉࡊ
ࡀࡍࡉࡐࡒ ࡌࡍ ࡓࡒࡉࡄࡀ ࡏࡋࡀࡉࡀ
ࡕࡀࡒࡅࡍ ࡕࡅࡒࡇࡍ ࡁࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡉࡀ
ࡀࡋࡌࡀ ࡋࡉࡅࡌࡀ ࡕࡉࡉࡍࡀࡀࡍ
ࡎࡉࡍ ࡁࡒࡀࡋࡀ ࡖࡄࡉࡉࡀ ࡌࡀࡌࡋࡉࡋ
ࡀࡋࡌࡀ ࡋࡉࡅࡌࡀ ࡔࡅࡁࡀࡉࡀ ࡁࡉࡀࡄࡓࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡄࡀࡅࡒࡀ ࡅࡆࡉࡅࡉࡄࡕࡀ ࡖࡄࡉࡉࡀ ࡃࡀࡊࡓ
ࡌࡀࡌࡋࡉࡋ ࡁࡒࡀࡋࡀ ࡖࡄࡉࡉࡀ
ࡄࡀࡅࡒࡀ ࡅࡆࡉࡅࡉࡄࡕࡀ ࡏࡉࡍࡔࡉࡇ
ࡗ ࡄࡀࡋࡉࡐ ࡌࡍ ࡉࡅࡌࡀ ࡔࡅࡁࡀࡉࡀ
ࡅࡓࡀࡌࡉࡀ ࡁࡉࡔࡅࡕࡀ ࡁࡂࡀࡅࡇ ࡖࡀࡋࡌࡀ
ࡏࡉࡍࡔࡉࡇ ࡋࡄࡀࡅࡒࡀ ࡅࡆࡉࡅࡉࡄࡕࡀ
ࡂࡅࡁࡓࡉࡀ ࡖࡁࡄࡉࡉࡀ ࡎࡀࡄࡃࡉࡀ
ࡏࡋࡅࡊࡍ ࡀࡌࡉࡓࡀࡍ ࡅࡌࡀࡓࡐࡉࡔࡀࡍ
ࡁࡂࡀࡅࡇ ࡖࡁࡀࡉࡕࡀ ࡀࡍࡋࡐࡀ
ࡀࡔࡀࡓ ࡅࡎࡅࡁࡋࡅࡉࡀ ࡋࡓࡉࡃࡀࡐ
ࡅࡕࡓࡉࡍ ࡈࡅࡓࡉࡀ ࡌࡉࡕࡂࡀࡁࡀࡁࡉࡀ
ࡀࡌࡀࡓࡋࡇ ࡖࡋࡉࡂࡀࡋ ࡁࡀࡈࡋࡀ ࡕࡉࡁࡉࡋ
ࡅࡄࡀࡉࡋࡀ ࡖࡄࡍࡅࡓࡀ ࡌࡉࡀࡍࡉࡄࡅࡍ ࡌࡉࡕࡉࡎࡍࡉࡁ
ࡌࡉࡕࡂࡀࡁࡀࡁࡉࡀ ࡕࡓࡉࡍ ࡈࡅࡓࡉࡀ
ࡖࡄࡅࡀ ࡋࡅࡀࡕࡀࡉࡄࡅࡍ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡌࡉࡕࡉࡎࡍࡉࡁ ࡔࡓࡀࡓࡀ ࡅࡊࡋࡇ
ࡅࡄࡀࡅࡉࡀ ࡃࡌࡅࡕࡅࡍ ࡗ ࡖࡋࡀࡄࡅࡀࡕ
ࡄࡀࡔࡕࡀ ࡌࡉࡕࡀࡎࡋࡉࡀ ࡃࡌࡅࡕࡀࡉࡄࡅࡍ
ࡅࡒࡀࡄࡃࡀ ࡅࡁࡀࡉࡊࡀ ࡏࡋ ࡃࡅࡕࡊࡀࡉࡄࡅࡍ
ࡌࡍ ࡒࡅࡃࡀࡌ ࡉࡍࡔࡌࡀࡕࡅࡍ ࡂࡅࡄࡉࡀ
ࡅࡀࡌࡀࡓࡋࡉࡍ
ࡄࡍࡀࡓ ࡆࡉࡅࡀࡉࡅࡊࡍ ࡁࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡉࡀ
ࡗ ࡄࡅࡀࡉࡉࡍࡍ ࡁࡀࡋࡌࡀ ࡄࡀࡆࡉࡍ
ࡅࡎࡂࡉࡃࡉࡍࡍ ࡅࡔࡀࡁࡀࡍࡅࡊࡍ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡀࡉࡍࡍ ࡎࡄࡉࡃࡉࡍࡍ ࡁࡃࡉࡋࡅࡊࡍ
ࡅࡄࡉࡁࡓࡀࡕ ࡅࡄࡉࡔࡀࡊࡕ ࡗ ࡖࡋࡀࡄࡅࡀࡕ
ࡄࡀࡔࡕࡀ ࡀࡋࡌࡀ ࡖࡏࡕࡀࡎࡋࡉࡀࡕ ࡃࡌࡅࡕࡀࡉࡅࡊࡍ
ࡖࡉࡍࡌࡀࡓࡋࡅࡍ ࡋࡎࡀࡂࡀࡃࡅࡍ ࡗ ࡖࡄࡅࡀࡕ
ࡋࡀࡄࡅࡀࡋࡅࡍ ࡀࡐࡓࡔࡉࡂࡀࡍ ࡋࡔࡉࡁࡉࡀࡄࡉࡀ
ࡖࡔࡀࡅࡉࡍ ࡅࡋࡀࡔࡀࡅࡍࡍ ࡅࡅࡊࡋࡄࡅࡍ ࡒࡉࡓࡉࡀࡕࡅࡍ
ࡔࡉࡁࡉࡀࡄࡉࡀ ࡅࡎࡀࡂࡀࡃࡅࡍ ࡅࡉࡍࡔࡌࡀࡕࡅࡍ
ࡖࡄࡉࡉࡀ ࡀࡅࡃࡅࡁࡅࡍ ࡋࡔࡉࡅࡋ ࡕࡉࡕࡀࡉࡕࡀ ࡔࡀࡋࡐࡉࡀ
ࡅࡀࡐ ࡉࡍࡔࡌࡀࡕࡀ ࡖࡁࡉࡍࡀ ࡔࡅࡓࡁࡀ ࡓࡁࡀ
ࡖࡄࡅ ࡏࡅࡓ ࡌࡀࡓࡇ ࡖࡄࡔࡅࡀࡊ ࡔࡅࡌࡇ
ࡀࡍࡋࡐࡉࡀ ࡁࡄࡉࡅࡉࡀ ࡓࡁࡀ
ࡌࡉࡕࡀࡐࡓࡒࡀ ࡅࡌࡉࡔࡕࡀࡅࡆࡁࡀ ࡉࡍࡔࡌࡀࡕࡀࡍ
ࡌࡉࡇࡍ ࡌࡍ ࡄࡀࡀࡍࡕࡇ ࡉࡅࡌࡀ
ࡅࡄࡀࡋࡉࡍ ࡀࡄࡅࡀࡕࡀࡍ ࡖࡌࡄࡀࡉࡌࡉࡍࡀ
ࡅࡉࡍࡔࡌࡀࡕࡀ ࡖࡀࡄࡀࡍ ࡈࡀࡁࡉࡀ
ࡉࡍࡎࡒࡅࡍ ࡉࡍࡄࡆࡅࡇࡍ ࡋࡀࡕࡓࡀ ࡓࡁࡀ ࡖࡄࡍࡅࡓࡀ
ࡉࡍࡔࡌࡀࡕࡅࡍ ࡖࡂࡅࡁࡓࡉࡀ ࡔࡊࡉࡈࡉࡀ ࡅࡌࡄࡀࡉࡌࡉࡍࡀ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Classical Mandaic source text from Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). Accessed via Internet Archive digital lending under CC BY-NC-ND 4.0 license. URL: archive.org/details/mandaeanbookofjohn. Chapter 53 Mandaic text extracted from PDF pages 159 (after chapter separator), 161, and 163 (before chapter separator), all 0-indexed. Chapter 53 English reference on pages 160, 162, and 164 (headers "52:58 – 53:5", "53:6 – 53:41", "53:42 – 54:8"). Page numbers [191]–[197] and verse markers stripped. Column-break markers (‖) removed. Source text presented in raw extraction order; due to a known PyMuPDF artifact, couplet pairs may appear reversed (the w- prefix ࡗ on continuation lines confirms correct sequence). Unicode Mandaic block (U+0840–U+085F) preserves the original script.

Chapter 54 — The Stranger in Jerusalem

Chapter fifty-four of the Mandaean Book of John. The speaker is Manda d'Heyyi (Knowledge of Life), the great Mandaean savior-figure. He refuses to enter Jerusalem — a city of evil built by Adunay (the demiurge, from Hebrew Adonai) and filled with the Lie. When Adunay confronts the stranger from the firmament, the speaker reveals he has allies: Jacob, Benjamin, and Meryey (Miriai). Alarmed that Life's offspring have come, Adunay calls Spirit (Ruha) and Mercury (Nbu), and the Seven planetary archons compose the Torah — a false and lawless book — which is delivered to Moses on Sinai. The chapter then critiques both Jewish and Arab (Islamic) scriptures from the Mandaean perspective: neither came from the light, Spirit has confused their followers, and each blames the other without knowing whom they worship. Since the demon Bezbat arrived, the speaker has been unable to dwell among his disciples in the flesh; he laments three times that Spirit unleashes defilement, adultery, and harlotry upon them. Yet those who maintain Mandaean ritual — the turban, the white banner, baptism in the white Jordan — will be set among the excellencies of light. The chapter closes with the doctrine of the Four Ages: the first three belonged entirely to the community, but the Fourth is entirely evil. This is the secret teaching that comes from the mouth of Splendid Hibel.

Classical Mandaic source text from the critical edition of Haberl and McGrath (2020).

In the name of the Great Life, may the sublime light be magnified!

I did not want, and I do not want,
to go up to the town of Jerusalem.
A town that is a town of evil,
and a city full of sinners!
A town of sinners,
and the city that Adunay built.
The city that Adunay built —
the Lie entered and filled it.
The Lie entered and filled it,
and upon my disciples came persecution.

5
How hateful and bitter it was for me,
to go up to the town of Jerusalem.
As I arrived at Jerusalem, the city,
Adunay opened his mouth,
and from the firmament Adunay answered.
He answered from the firmament and says to me,
"Are you leaving, stranger,
against whose will the city was built,
by whose will the city was not built?"

10
Since I had spoken to Adunay,
so my feats would be fulfilled through him:
"I have Jacob and Benjamin,
my brothers, the two golden sons,
and Meryey the perfect woman,
who are worth ages and generations to me."

15
When Adunay heard,
he called Spirit, and says to her,
"Who from among Life's offspring has come here?
They are seizing power from us!
Come, write a false and lawless book,
to captivate ages and generations."
Then Spirit and Mercury made a decree,
and the Seven wrote and arranged the Torah.
They wrote the Torah, arranged it,
and placed it in the hands of the sun, Adunay.

20
Through his feats, Adunay summoned him —
Moses, son of Amram — to Mount Sinai.
He settled him there for forty days,
and shut his mouth to food and drink.
To food and drink he shut his mouth,
and gave him the lawless book,
to captivate ages and generations.
My chosen ones!

25
I shall tell you about the Jews,
and how their book is.
It did not come from the light!
If their book had been from the light,
all of them would be of one kind.
My chosen ones!
I shall tell you about the Arabs,
that their book was taken from the Torah.

30
From the Torah their book was taken,
but they do not teach within the Torah.
They practise circumcision, like the Jews,
yet they heap curses upon the Jews,
not knowing that they are Jews.
Spirit has confused them,
and sowed discord among them.
Each one blames his companion,
and they do not know whom they worship.

35
My chosen ones!
From the day Jerusalem was built,
until the demon Bezbat came,
I was unable to dwell
among you in the world.
My garment was not of the flesh,
that I might dwell among you in the world.
I arose and stood,

40
I settled upon the diverter, Truth,
and I say:
"Blessed is the one, and again blessed is the one,
who takes care of himself.
Whoever takes care of himself,
there is none like that one in the world!"
I say:
"How troubled I am for my disciples
who live in this generation!

45
They despise the pearls,
and make flaws and blemishes in me.
How troubled I am for my disciples
who live in that generation!
Spirit unleashes and lets loose upon them
defilement and impurity,
and hurls them down to the gates of darkness.

50
How troubled I am for my disciples
who are held captive in Spirit's captivity!
Spirit unleashes and lets loose upon them
waves of adultery, fornication, and harlotry,
and hurls them down to the gates of darkness.
How troubled I am for my children, the righteous chosen!
Everyone who, in the year of the demon Bezbat,
sets a turban upon his head
is worth ages and generations to me,
worth more than a thousand to me!

55
When he departs from his body,
he will be set among the excellencies of light.
Anyone who, in the year of the demon Bezbat,
has the white banner, the call, and the proclamation,
and brings splendid banners out to the white Jordan,
they will go toward him from light's place.
Everyone who calls upon Manda d'Heyyi,
I, Manda d'Heyyi, will be a helper for him.
My chosen ones,

60
when you see the feasts of the pagan gods,
put your mind to the test, or they will change you —
for the First Age
was entirely our families,
the Second Age
was entirely our families,
the Third Age
was entirely our families,
the Fourth Age is one
that is entirely evil, from which evil proceeds.

65
This is the secret teaching
that comes from my mouth, Splendid Hibel.
Everyone who hears and heeds it —
how established will they be in their place!
Everyone who neither hears nor heeds it —
how afflicted will they be in the place of darkness!
Hear and heed, my chosen ones,
and raise your families to the place of light."

The triumphant Life speaks,
and the man who went here triumphs!

In the name of the Great Life,
may the sublime light be magnified!

Colophon

Good Works Translation from Classical Mandaic (Eastern Aramaic). Translated by Tanko (探鉱), Expeditionary Translator of the Good Works Library, April 2026, from the critical edition of Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Text and Translation (Berlin: De Gruyter, 2020), open access on Internet Archive (CC BY-NC-ND 4.0).

The English is independently derived from the Classical Mandaic source text. The Haberl and McGrath English translation was consulted as a reference to verify understanding of difficult passages but was not used as a source. The Mandaic text extracts with couplet pairs in reversed order; these have been corrected by systematic pair-swapping, verified against the reference translation.

Translation departures from Haberl & McGrath (cumulative):

"hateful and bitter" (v. 5) for la-ḥanlia u-la-bsumlia — not "displeasing and unpleasant." Root ḤNL = hateful/abominable; BSM negated = bitter (not-sweet). The speaker's visceral rejection of Jerusalem demands stronger English.
"firmament" (vv. 7–8) for rqiha — not "sky." Cognate of Hebrew raqia, the solid cosmic dome. Cosmologically specific.
"spoken to" (v. 10) for malallit — not "formed a faction within." Root M-L-L = to speak/discourse.
"the perfect woman" (v. 14) for šalmainta — not "the perfect." The feminine form is explicit in the Mandaic.
"seizing power from us" (v. 18) for the passage about Life's offspring — not "taking over from us." Captures the political threat Adunay perceives.
"lawless" (vv. 19, 22) for the Torah — not "unlawful." Stronger register for a book that opposes cosmic law.
"discord" (v. 33) for marula — not "dissention." Cleaner English.
"defilement and impurity" (v. 48) for šrata u-šamrata — not "impurity and menstruation." šamrata can mean ritual impurity more broadly than menstruation alone.
"feasts of the pagan gods" (v. 60) for giina d-ʿukria — not "Olympian feasts." ʿukria = pagan gods (established departure from the pipeline, following the rendering in Chapters 49–53).
Gender-neutral "the one who" instead of "he who" throughout (established departure).

All cumulative translation departures from the Mandaean Book of John pipeline (Chapters 1–53) remain in effect. See Chapter 53 colophon for the full register.

Independent Good Works Translation from Classical Mandaic of the Mandaean Book of John, Chapter 54, published online. Scribal credit: NTAC translation project.

Source Text: ࡃࡓࡀࡔࡀ ࡖࡉࡀࡄࡉࡀ — ࡐࡓࡒࡀ 54

Classical Mandaic source text from the critical edition of Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Text and Translation (Berlin: De Gruyter, 2020). Presented for reference and verification. Lines extracted from PDF using PyMuPDF; couplet pairs appear in extraction-reversed order (an artifact of the PDF text layer). The pair-swap has been applied to produce correct reading order.

ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡖࡌࡉࡎࡀࡒ ࡋࡌࡀࡕࡀ ࡖࡏࡅࡓࡀࡔࡋࡀࡌ
ࡋࡀࡁࡑࡉࡕ ࡅࡋࡀࡀࡑࡁࡀࡀࡍ
ࡅࡌࡀࡄࡅࡆࡉࡀ ࡖࡅࡊࡋࡇ ࡄࡀࡈࡉࡀ
ࡌࡀࡕࡀ ࡖࡌࡀࡕ ࡁࡉࡔࡉࡀ
ࡅࡌࡀࡄࡅࡆࡀ ࡖࡀࡃࡅࡀࡍࡉ ࡁࡀࡍ
ࡌࡀࡕࡀ ࡖࡄࡀࡈࡉࡀ
ࡀࡉࡉࡋ ࡀࡊࡃࡁࡀ ࡌࡋࡀ
ࡌࡀࡄࡅࡆࡀ ࡖࡁࡀࡍ ࡀࡃࡅࡀࡍࡉ
ࡅࡋࡕࡀࡓࡌࡉࡃࡀࡉ ࡄࡅࡀࡋࡅࡍ ࡓࡉࡃࡀࡐ
ࡀࡉࡉࡋ ࡌࡋࡀ ࡀࡊࡃࡁࡀ
ࡋࡌࡉࡎࡀࡒ ࡋࡌࡀࡕࡀ ࡖࡏࡅࡓࡀࡔࡋࡀࡌ
ࡌࡊࡀ ࡋࡀࡄࡀࡍࡋࡉࡀ ࡅࡋࡀࡁࡎࡅࡌࡋࡉࡀ
ࡀࡃࡅࡀࡍࡉ ࡋࡅࡐࡌࡇ ࡉࡐࡄࡕࡇ
ࡌࡀࡈࡅࡉࡀࡉ ࡋࡏࡅࡓࡀࡔࡋࡀࡌ ࡌࡃࡉࡕࡍࡀ
ࡀࡉࡍࡀࡍ ࡌࡍ ࡓࡒࡉࡄࡀ ࡅࡀࡌࡀࡓࡋࡉࡀ
ࡅࡌࡍ ࡓࡒࡉࡄࡀ ࡀࡉࡍࡀࡍ ࡀࡃࡅࡀࡍࡉ
ࡖࡌࡀࡄࡅࡆࡀ ࡖࡋࡀࡅ ࡁࡅࡑࡁࡉࡀࡀࡍࡊ ࡏࡕࡉࡁࡉࡍࡀ
ࡀࡆࡋࡉࡕ ࡂࡀࡁࡓࡀ ࡅࡍࡓࡊࡀࡉࡀ
ࡌࡀࡄࡅࡆࡀ ࡋࡀࡏࡕࡉࡁࡉࡍࡀ ࡁࡅࡑࡁࡉࡀࡀࡍࡊ
ࡀࡀࡍ ࡌࡀࡋࡀࡋࡉࡕ ࡋࡀࡃࡅࡀࡍࡉ
ࡖࡋࡉࡂࡉࡈࡕࡀ ࡁࡂࡀࡅࡇ ࡋࡀࡂࡈࡉࡕ
ࡖࡂࡀࡁࡀࡓࡅࡀࡕࡀࡉ ࡏࡋࡇ ࡏࡕࡉࡌࡋࡉࡀ
ࡁࡉࡍࡀ ࡆࡀࡄࡁࡀ ࡏࡕࡓࡉࡍ ࡏࡕࡋࡉࡀ
ࡉࡀࡒࡉࡐ ࡅࡁࡉࡍࡀ ࡀࡌࡉࡍ ࡀࡄࡀࡉ
ࡖࡔࡀࡅࡉࡀࡋࡉࡀ ࡃࡀࡓࡉࡀ ࡅࡀࡋࡌࡉࡀ
ࡌࡉࡓࡉࡀࡉ ࡔࡀࡋࡌࡀࡉࡍࡕࡀ
ࡒࡓࡀࡋࡇ ࡋࡓࡅࡄࡀ ࡅࡀࡌࡀࡓࡋࡇ
ࡗ ࡔࡅࡌࡀ ࡀࡃࡅࡀࡍࡉ
ࡋࡉࡂࡉࡈࡕࡀ ࡌࡍ ࡃࡉࡋࡀࡍ ࡉࡍࡋࡉࡂࡈࡅࡍ
ࡌࡀࡍ ࡌࡍ ࡔࡅࡓࡁࡀࡕࡀ ࡖࡄࡉࡉࡀ ࡋࡄࡀࡀࡊ ࡏࡕࡅࡍ
ࡖࡌࡉࡔࡕࡁࡉࡁࡇ ࡃࡀࡓࡉࡀ ࡅࡀࡋࡌࡉࡀ
ࡀࡕࡀࡉ ࡖࡉࡍࡃࡊࡀࡁ ࡃࡊࡀࡁࡀ ࡖࡏࡅࡋࡀ ࡅࡆࡉࡀࡐ
ࡅࡔࡅࡁࡀ ࡉࡊࡃࡁࡅ ࡋࡏࡅࡓࡀࡉࡕࡀ ࡅࡎࡀࡃࡓࡅ
ࡅࡄࡀࡉࡆࡀࡊ ࡌࡉࡌࡓࡀ ࡀࡌࡓࡀ ࡓࡅࡄࡀ ࡅࡁࡍࡅ
ࡅࡏࡋ ࡏࡃࡇ ࡖࡔࡀࡌࡉࡔ ࡀࡃࡅࡀࡍࡉ ࡓࡌࡅࡍ
ࡄࡉࡅࡍࡍ ࡉࡊࡃࡁࡅ ࡋࡏࡅࡓࡀࡉࡕࡀ ࡅࡎࡀࡃࡓࡅ
ࡋࡌࡉࡔࡀ ࡁࡓ ࡀࡌࡓࡀ ࡋࡈࡅࡓࡀ ࡖࡎࡉࡀࡍࡉ
ࡀࡃࡅࡀࡍࡉ ࡁࡂࡀࡁࡀࡓࡅࡀࡕࡇ ࡒࡓࡀࡋࡇ
ࡅࡐࡌࡇ ࡌࡍ ࡏࡉࡊࡋࡕࡀ ࡅࡌࡀࡔࡒࡉࡕࡀ ࡋࡂࡀࡈ
ࡀࡅࡕࡁࡅࡉࡀ ࡀࡓࡁࡉࡍ ࡉࡅࡌࡉࡀ
ࡅࡃࡊࡀࡁࡀ ࡖࡏࡅࡋࡀ ࡏࡄࡀࡁࡋࡇ
ࡅࡐࡌࡇ ࡋࡂࡀࡈ ࡌࡍ ࡏࡉࡊࡋࡕࡀ ࡅࡌࡀࡔࡒࡉࡕࡀ
ࡖࡌࡉࡔࡕࡉࡁࡉࡁࡇ ࡃࡀࡓࡉࡀ ࡅࡀࡋࡌࡉࡀ
ࡁࡄࡉࡓࡀࡉ
ࡖࡄࡀࡅࡉࡀ ࡃࡊࡀࡁࡅࡍ
ࡏࡌࡀࡓࡋࡅࡊࡍ ࡏࡋ ࡉࡀࡄࡅࡈࡀࡉࡉࡀ
ࡋࡀࡅ ࡌࡍ ࡄࡍࡅࡓࡀ ࡄࡅࡀ
ࡅࡊࡋࡄࡅࡍ ࡁࡄࡃࡀ ࡉࡊࡀࡀࡍ ࡒࡀࡉࡌࡉࡀ
ࡏࡅ ࡃࡊࡀࡁࡅࡍ ࡄࡅࡀ ࡌࡍ ࡄࡍࡅࡓࡀ
ࡁࡄࡉࡓࡀࡉ
ࡖࡃࡊࡀࡁࡅࡍ ࡌࡍ ࡏࡅࡓࡀࡉࡕࡀ ࡏࡕࡉࡎࡍࡉࡁ
ࡏࡌࡀࡓࡋࡅࡊࡍ ࡏࡋ ࡀࡓࡁࡀࡉࡉࡀ
ࡅࡁࡂࡀࡅࡇ ࡖࡏࡅࡓࡀࡉࡕࡀ ࡋࡀࡌࡀࡅࡃࡉࡀ
ࡃࡊࡀࡁࡅࡍ ࡏࡕࡉࡎࡍࡉࡁ ࡌࡍ ࡏࡅࡓࡀࡉࡕࡀ
ࡅࡋࡅࡈࡕࡀ ࡁࡉࡀࡄࡅࡈࡀࡉࡉࡀ ࡋࡀࡉࡈࡉࡀ
ࡂࡀࡆࡓࡉࡍ ࡂࡆࡅࡓࡕࡀ ࡗ ࡉࡀࡄࡅࡈࡀࡉࡉࡀ
ࡅࡋࡀࡉࡀࡃࡉࡀ ࡖࡉࡀࡄࡅࡈࡀࡉࡉࡀ ࡄࡉࡅࡍࡍ
ࡅࡓࡌࡀࡕ ࡁࡉࡀࡍࡕࡀࡉࡄࡅࡍ ࡌࡀࡓࡅࡋࡀ
ࡔࡀࡂࡉࡔࡕࡉࡅࡍࡍ ࡓࡅࡄࡀ
ࡅࡋࡀࡉࡀࡃࡉࡀ ࡋࡌࡀࡍ ࡎࡀࡂࡃࡉࡀ
ࡄࡃࡀ ࡄࡃࡀ ࡋࡄࡀࡁࡓࡇ ࡌࡂࡀࡉࡍࡋࡇ
ࡁࡄࡉࡓࡀࡉ
ࡅࡀࡋࡌࡀ ࡖࡀࡕࡀ ࡁࡉࡆࡁࡀࡈ ࡎࡀࡄࡓࡀ
ࡌࡍ ࡉࡅࡌࡀ ࡖࡏࡕࡁࡉࡉࡍࡀࡕ ࡏࡅࡓࡀࡔࡋࡀࡌ
ࡁࡉࡀࡍࡕࡀࡉࡅࡊࡍ ࡁࡀࡋࡌࡀ
ࡀࡀࡍ ࡋࡀࡌࡉࡑࡕ ࡋࡌࡉࡃࡀࡓ
ࡖࡏࡃࡅࡓ ࡁࡉࡀࡍࡕࡀࡉࡅࡊࡍ ࡁࡀࡋࡌࡀ
ࡋࡁࡅࡔࡀࡉ ࡋࡀࡄࡅࡀ ࡖࡀࡐࡂࡓࡉࡀ
ࡋࡌࡔࡅࡉࡍࡀ ࡅࡊࡔࡈࡀ ࡉࡀࡕࡁࡉࡕ
ࡎࡉࡋࡒࡉࡕ ࡅࡒࡀࡌࡉࡕ
ࡅࡀࡌࡀࡓࡀࡍ
ࡋࡌࡀࡍ ࡖࡁࡀࡍࡔࡐࡉࡇ ࡉࡍࡆࡃࡀࡄࡀࡓ
ࡈࡅࡁࡇ ࡅࡕࡅࡌ ࡈࡅࡁࡇ
ࡋࡀࡉࡉࡕ ࡀࡅࡊࡀࡕࡇ ࡁࡀࡋࡌࡀ
ࡌࡀࡍ ࡖࡉࡍࡆࡃࡀࡄࡀࡓ ࡁࡀࡍࡔࡐࡉࡇ
ࡀࡌࡀࡓࡀࡍ
ࡖࡁࡄࡀࡀࡍࡕࡇ ࡃࡀࡓࡀ ࡒࡀࡉࡌࡉࡀ
ࡌࡊࡀ ࡀࡊࡓࡉࡀࡋࡉࡀ ࡋࡕࡀࡓࡌࡉࡃࡀࡉ
ࡅࡁࡂࡀࡅࡀࡉ ࡌࡔࡀࡅࡉࡀ ࡄࡀࡎࡉࡓ ࡅࡁࡉࡑࡓ
ࡅࡌࡀࡔࡉࡈࡉࡋࡅࡍ ࡋࡌࡀࡓࡂࡉࡉࡍࡀࡕࡀ
ࡖࡁࡄࡀࡀࡍࡕࡇ ࡃࡀࡓࡀ ࡒࡀࡉࡌࡉࡀ
ࡌࡊࡀ ࡀࡊࡓࡉࡀࡋࡉࡀ ࡏࡋ ࡕࡀࡓࡌࡉࡃࡀࡉ
ࡓࡅࡄࡀ ࡈࡅࡍࡉࡐࡀ ࡅࡃࡀࡔࡕࡀࡀࡍ
ࡔࡓࡀࡕ ࡅࡔࡀࡌࡓࡀࡕ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ
ࡅࡌࡎࡀࡓࡉࡀࡋࡅࡍ ࡋࡕࡉࡓࡉࡀ ࡄࡔࡅࡊ
ࡖࡁࡔࡉࡁࡉࡀ ࡖࡓࡅࡄࡀ ࡌࡉࡔࡕࡁࡉࡍ
ࡌࡊࡀ ࡀࡊࡓࡉࡀࡋࡉࡀ ࡋࡕࡀࡓࡌࡉࡃࡀࡉ
ࡂࡉࡋࡉࡀ ࡖࡂࡀࡅࡓࡀ ࡅࡆࡌࡀࡓࡀ ࡅࡆࡀࡉࡍࡅࡕࡀ
ࡔࡓࡀࡕ ࡅࡔࡉࡁࡒࡀࡕ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ
ࡅࡌࡎࡀࡓࡀࡋࡅࡍ ࡋࡕࡉࡓࡉࡀ ࡄࡔࡅࡊ
ࡌࡊࡀ ࡀࡊࡓࡉࡀࡋࡉࡀ ࡋࡁࡉࡍࡀ ࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ
ࡁࡅࡓࡆࡉࡒࡍࡀ ࡁࡓࡉࡔࡉࡇ ࡉࡍࡕࡓࡀࡑ
ࡅࡊࡋࡌࡀࡍ ࡖࡁࡔࡇࡍ ࡖࡁࡉࡆࡁࡀࡈ ࡎࡀࡄࡓࡀ
ࡔࡀࡅࡉࡋࡉࡀ ࡌࡍ ࡀࡋࡀࡐ
ࡔࡀࡅࡉࡋࡉࡀ ࡃࡀࡓࡉࡀ ࡅࡀࡋࡌࡉࡀ
ࡁࡉࡉࡍࡀ ࡏࡅࡕࡓࡉࡀ ࡖࡄࡍࡅࡓࡀ ࡉࡍࡕࡓࡉࡑ
ࡗ ࡀࡍࡉࡐࡒ ࡌࡍ ࡀࡐࡂࡓࡇ
ࡃࡓࡀࡁࡔࡀ ࡄࡉࡅࡀࡓࡀ ࡅࡒࡀࡋࡀ ࡅࡀࡊࡋࡅࡆࡀ ࡄࡀࡅࡉࡋࡇ
ࡅࡊࡋࡌࡀࡍ ࡖࡁࡔࡇࡍ ࡖࡁࡉࡆࡁࡀࡈ ࡎࡀࡄࡓࡀ
ࡉࡍࡒࡐࡅࡍ ࡀࡋࡀࡍࡇࡐ ࡌࡍ ࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡋࡉࡀࡓࡃࡀࡍ ࡄࡉࡅࡀࡓࡀ ࡉࡍࡅࡐࡒ ࡁࡃࡓࡀࡁࡔࡉࡀ ࡖࡆࡉࡅࡀ
ࡀࡀࡍ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡄࡀࡅࡉࡋࡇ ࡁࡀࡄࡉࡃ ࡏࡃࡀ
ࡅࡊࡋࡌࡀࡍ ࡖࡒࡓࡀ ࡋࡀࡍࡔࡐࡉࡇ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡁࡄࡉࡓࡀࡉ
ࡏࡅ ࡏࡅࡓࡑࡀࡉࡅࡊࡍ ࡁࡀࡀࡑࡓ ࡏࡅ ࡌࡔࡀࡉࡍࡋࡅࡊࡍ
ࡗ ࡄࡀࡆࡉࡕࡅࡍ ࡂࡉࡉࡍࡀ ࡖࡏࡅࡊࡓࡉࡀ
ࡅࡊࡋࡇ ࡔࡅࡓࡁࡀࡕࡀࡍ ࡃࡉࡋࡀࡍ ࡄࡅࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡃࡀࡓࡀ ࡒࡀࡃࡌࡀࡉࡀ
ࡅࡊࡋࡇ ࡔࡅࡓࡁࡀࡕࡀࡍ ࡃࡉࡋࡀࡍ ࡄࡅࡀ
ࡃࡀࡓࡀ ࡕࡉࡉࡍࡀࡀࡍ
ࡅࡊࡋࡇ ࡔࡅࡓࡁࡀࡕࡀࡍ ࡃࡉࡋࡀࡍ ࡄࡅࡀ
ࡃࡀࡓࡀ ࡕࡋࡉࡕࡀࡉࡀ
ࡅࡊࡋࡇ ࡁࡉࡔࡅࡕࡀ ࡄࡅࡀ ࡌࡉࡇࡍ ࡁࡉࡔࡅࡕࡀ
ࡃࡀࡓࡀ ࡀࡓࡁࡉࡀࡉࡀ ࡄࡃࡀ
ࡌࡍ ࡅࡐࡌࡀࡉ ࡃࡉࡋࡉࡀ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ
ࡄࡀࡆࡉࡍ ࡃࡓࡀࡔࡀ ࡀࡊࡎࡉࡀ
ࡌࡊࡀ ࡕࡓࡉࡋࡑࡇ ࡃࡅࡕࡊࡀ
ࡍࡀࡐࡒ ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡉࡑࡕࡇ ࡅࡉࡍࡔࡉࡌࡇ
ࡌࡊࡀ ࡀࡊࡀࡑࡋࡇ ࡁࡀࡕࡀࡓ ࡄࡔࡅࡊ
ࡅࡊࡋࡌࡀࡍ ࡖࡋࡀࡉࡍࡉࡑࡕࡇ ࡅࡋࡀࡉࡍࡔࡉࡌࡇ
ࡅࡀࡎࡉࡒ ࡔࡅࡓࡁࡀࡕࡅࡊࡍ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡑࡕ ࡅࡔࡅࡌࡀ ࡁࡄࡉࡓࡀࡉ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Text and Translation (Berlin: De Gruyter, 2020). Open access on Internet Archive: archive.org/details/mandaeanbookofjohn. License: CC BY-NC-ND 4.0. Chapter 54, pages 154–159 (text) / 155–159 (translation) in the print edition. PDF pages 163–167 (0-indexed, Mandaic text on odd pages).

Chapter 55 — The Creator's Lament

Chapter fifty-five of the Mandaean Book of John. The speaker is Splendid Hibel (Hibel Ziwa), the great uthra and cosmological architect of the Mandaean tradition. This is a divine lament: Hibel has built the entire infrastructure of the cosmos — the afterlife, the judgment apparatus, the Jordan, the road from darkness — and he is weary. He opens with a litany of thirty-four "How long" questions, cataloguing every cosmic duty he must endlessly maintain. Then Manda d'Heyyi (Knowledge of Life) confronts him: "What rests upon your shoulders?" Hibel springs from his throne and gives his full creation accounting — the most complete Mandaean cosmogony in the Book of John. He called into being Adam and Eve, detention houses, toll-collectors, Abator the judge with his scales, the unfathomable river, two scribal witnesses (Adatan and Yadatan), the white fruit in which souls are wrapped, streams of living water, the Jordan for baptism, a vessel to ferry souls, and customs houses governed by Sunday. The chapter closes with a boundary-warning to the Nazoreans: whoever upholds the boundary rises to light; whoever turns from it falls into the dark mountain and seeks a second death his eyes shall never see.

Classical Mandaic source text from the critical edition of Häberl and McGrath (2020).

In the name of the Great Life, may the sublime light be magnified!

"How can I rejoice?
It grieves me to rejoice in the dwelling of the wicked!
How can my heart be glad
at the deeds I have done in this world?
How long must I go, and how must I sink
into all the worlds?
How long must I enlighten the excellencies
and raise treasure to the house of the Mighty?
How can I rejoice,
when my soul yearns for my father?

5
How can I rejoice at the deeds
I have done for the wretched and the young?
How long can I still my heart,
and how long can I settle my innards?
How long can I strengthen the excellencies
and carry word to the mighty in the world?
How long can I hold down demons,
and how long can I slay the rebellious?
Who among you will deliver me
from Abator on high?

10
How long can I bear what is being done
to my very self?
How long must I drive away Sunday
and turn him aside?
How long must I drive away this world?
How long must I bring the strength and truth
that is lacking in the customs house?
How long must I hold down the stallions
and bring them to the yoke?
How long must I plough and sow seed in the world?

15
How long must I reap and sow,
and how long must I divide mortals?
How long must I triumph over evil
and cast fools into seething cauldrons?
How long will the scales hang light,
and how long will Abator judge in this world?
How long must I beat the sun
and condemn him in this world?
How long must I free the righteous elect
dwelling in this world?

20
How long must I strike the penitentiaries
and the Moon within them?
How long must I put him,
month by month,
into the seething cauldron?
How long will the land receive seed
and yield fruit in the world?
How long will the vessels descend
and ascend to the place of light?

25
How long must I measure living water
and pour it into still water?
How long must the excellencies dwell
and endure defilement and wickedness?
How long will it darken and brighten,
and how long must I give pearls to mortals?
How long must I hang upon my net
and raise up the wretched and persecuted?
How long must I beat the mountains
and clothe mortals in darkness?

30
How long must I place chains and ropes
upon adulterers and thieves of the world?
How long must I strike and slay and triumph
over the wicked and liars dwelling in the world?
How long must I trouble them,
and how long will they slay one another?
When will the quarrel be resolved,
and when will my heart be healed?
When will Earth come to nothing,
that I may hide my fishing net from the world?"

35
When Splendid Hibel said this,
Manda d'Heyyi spoke to him, saying:
"How long will you stumble, Splendid Hibel,
and be persecuted in this world?
Of all the deeds
that wicked ones have done,
what rests upon your shoulders?"
When Splendid Hibel heard,
he sprang from his throne and stood,

40
and opened his mouth with sincerity,
saying to Manda d'Heyyi:
"Upon whose shoulders should Earth,
which I called into being, fall?
To whom among the excellencies shall I give
the things I called into being and set in order?
When I called into being Adam and Eve his wife,
and she was fashioned and persecuted,
and there was her departure —
I was their pursuer.

45
I set up the houses of detention
and forged the chains of the Jews.
I appointed the toll-collectors
to do all they were commanded.
I levelled a road from darkness
to the enduring dwelling.
I raised witnesses
in the guardhouse of Abator.
I brought Abator
and set him as judge of the world.

50
I gave him the scales
and set him over the affairs of the world.
I called into being the unfathomable river
and settled Abator upon it.
I called into being Adatan and Yadatan —
the witnesses were two —
and took them as scribes.
I settled them with Abator.
I called into being the white fruit
in which souls are wrapped.

55
They blossom from it
and sit upon the scales.
I called into being streams of water —
the Jordan in which souls are baptized.
I called into being within it a path,
that they travel upon the water channels,
upon which all souls rise.
I made a vessel for the righteous,
a ferry of souls that carries them

60
across to Abator's house, who gives them
strength and truth from head to toe.
I brought him to Sunday
and set him over all the customs houses,
and I said to him:
'Whoever carries a letter shall pass;
whoever does not carry a letter,
from you they shall be hidden.

65
All evildoers and liars
shall be held in your penitentiary
until a letter and knowledge
from Earth rises to the presence of Life.
When the letter and knowledge rise
to the presence of Life, a letter
from Life shall come to you.
When the letter arrives,
they shall rise to Abator's house.

70
I established these affairs
and called into being life and death in the world.
{the adulterers and thieves among them}
The souls of the worthy shall rise to the light,
and the unworthy shall sink into darkness,
since the seductress Spirit came
to seduce the whole world.
When I saw the clear warning,
I warned about her.

75
I made a boundary and raised it.
I tell the Nazoreans —
sincere and faithful men —
upon the boundary: if they uphold the boundary,
they shall rise to see the place of light.
Whoever turns from the boundary
shall uphold the marker.
Whoever turns from both
shall fall, and for him there is no rising.

80
He shall fall with no way back,
and the mountain — the dark mountain — shall engulf him.
He shall seek a second death,
and his eyes shall never see the light.
His eyes shall never see the light,
and his feet shall never find firm ground."
You have triumphed, Manda d'Heyyi,
and all who love your name triumph!
And Life is victorious!

Colophon

Chapter fifty-five of the Mandaean Book of John, translated from Classical Mandaic. This is an independent Good Works Translation from Classical Mandaic, published freely online.

The speaker is Splendid Hibel (Hibel Ziwa), the great uthra who built the infrastructure of the Mandaean cosmos. The chapter is structured as a lament (verses 1–34), a dialogue with Manda d'Heyyi (35–43), a creation accounting (44–79), and a boundary-warning to the Nazoreans (75–85). The "How long" litany is among the most sustained divine monologues in Mandaean literature — a cosmological architect cataloguing every duty he must endlessly perform. The creation accounting is the most complete Mandaean cosmogony in the Book of John, naming each component of the afterlife infrastructure: the road from darkness, the judge, the scales, the unfathomable river, the scribal witnesses, the white fruit (the soul's garment), the Jordan, the ferrying vessel, and the customs houses with their system of letters. The chapter reveals that the Mandaean afterlife is not a single judgment but a layered bureaucratic gauntlet — consistent with Chapter 50's description of wardens and toll-collectors at every league.

The English translation by Häberl and McGrath (2020) was consulted as a reference to verify readings of the Mandaic. Significant departures from their rendering: "grieves" for K-ʾ-Ṣ (not "pains"); "dwelling" for gawwā/baitā (not "abode"); "wretched" for miskinia (not "poor" — stronger connotation); "still" for Š-K-N (not "calm"); "innards" for gušmā (not "guts" — gospel register); "deliver me" for P-R-Q (not "save me" — redemptive connotation); "stallions" for ʿazirā (not "studs" — more dignified); "called into being" for Q-R-Y root (not "created" — the Mandaic verb means "to call," making creation verbal rather than manual); "fashioned" for ṣiyyurā (not "formed" — crafting register); "pursuer" for R-D-P (not "persecutor" — active chase); "toll-collectors" for maskia (established lineage rendering, not "tax collectors"); "enduring dwelling" for daurā taqan (not "everlasting abode" — taqan = enduring); "guardhouse" for maṭarata (established lineage rendering, not "garrison"); "wrapped" for L-B-Š (not "enveloped" — cloth register); "vessel" for sipintā (not "ship" — maintaining ritual ambiguity); "the righteous" for ṭābia (not "the good" — moral precision); "the presence of Life" for qudam hiia (not "Life's presence" — fuller liturgical English); "called into being life and death" for Q-R-Y + mautā w-ḥaiutā (not "created" — consistent with creation vocabulary); "uphold" for S-M-K (not "support" — stronger for boundary language); "turns from" for T-R-Y (not "deviates from"); "for him there is no rising" (not "no way back up for him" — more literary); "seek a second death" for Š-ʾ-L (not "request" — existential register); "Life is victorious" for hiia zaykn (not "Life triumphs" — Z-K-Y root in emphatic form).

Compiled and formatted for the Good Works Library, 2026. Translated by Tansaku (探索), translator session 118. Independent Good Works Translation from Classical Mandaic.

Source Text: ࡎࡉࡃࡓࡀ ࡖࡉࡅࡄࡀࡍࡀ — ࡐࡓࡀࡔࡕࡀ 55

Classical Mandaic source text from Häberl, Charles G. and McGrath, James F. (2020). The Mandaean Book of John: Critical Edition, Translation, and Commentary. Berlin: De Gruyter. Open access via Internet Archive (CC BY-NC-ND 4.0). Presented here for reference, study, and verification alongside the English translation above.

Note: Due to a known artifact of PDF text extraction (PyMuPDF), Mandaic couplet pairs may appear in reversed order in some lines. The Mandaic script reads right-to-left. Cross-reference with the printed edition for definitive line ordering.

ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡀࡊࡀࡑࡕ ࡅࡀࡊࡓࡉࡀࡋࡉࡀ ࡁࡂࡀࡅࡇ ࡖࡃࡅࡓ ࡁࡉࡔࡉࡀ
ࡌࡉࡄࡃࡉࡀ ࡌࡊࡀ ࡄࡀࡃࡉࡀࡍ
ࡏࡁࡉࡃࡀࡕࡀ ࡖࡀࡁࡃࡉࡕ ࡁࡂࡀࡅࡇ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡌࡉࡄࡃࡉࡀ ࡌࡊࡀ ࡄࡀࡃࡉࡀࡍ ࡋࡁࡀࡁ
ࡁࡂࡀࡅࡀࡉࡄࡅࡍ ࡖࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡉࡀ
ࡌࡊࡀ ࡏࡆࡀࡋ ࡅࡌࡊࡀ ࡏࡔࡀࡐࡋ
ࡅࡌࡊࡀ ࡏࡉࡀࡎࡉࡒ ࡂࡉࡆࡍࡀ ࡋࡁࡉࡕ ࡓࡅࡓࡁࡉࡀ
ࡌࡊࡀ ࡏࡉࡀࡄࡍࡀࡓ ࡏࡅࡕࡓࡉࡀ
ࡅࡉࡍࡔࡌࡀࡕ ࡌࡎࡀࡉࡊࡀࡍࡋࡇ ࡋࡀࡁ
ࡀࡀࡍ ࡌࡊࡀ ࡄࡀࡃࡉࡀࡍ
ࡖࡏࡁࡃࡉࡕ ࡏࡋ ࡀࡉࡍࡉࡀ ࡅࡃࡉࡓࡃࡒࡉࡀ
ࡌࡊࡀ ࡄࡀࡃࡉࡀࡍ ࡁࡏࡁࡉࡃࡀࡕࡀ
ࡅࡌࡊࡀ ࡕࡉࡓࡀࡕࡀ ࡏࡔࡃࡅࡊ
ࡀࡀࡍ ࡏࡌࡊࡀ ࡏࡉࡀࡄࡍࡀ ࡏࡋ ࡋࡉࡁࡀࡉ
ࡅࡏࡌࡓࡀ ࡋࡓࡅࡓࡁࡀࡉࡍࡀ ࡁࡀࡋࡌࡀ
ࡌࡊࡀ ࡀࡉࡕࡉࡋࡅࡍ ࡄࡀࡉࡋࡀ ࡏࡋ ࡏࡅࡕࡓࡉࡀ
ࡅࡌࡊࡀ ࡏࡂࡈࡀࡋ ࡌࡀࡓࡃࡉࡀ
ࡌࡊࡀ ࡁࡊࡅࡔ ࡎࡀࡄࡓࡉࡀ
ࡌࡀࡍ ࡌࡉࡀࡍࡉࡅࡊࡍ ࡉࡍࡀࡐࡓࡒࡅࡍ
ࡌࡍ ࡀࡁࡀࡕࡅࡓ ࡓࡀࡌࡀ
ࡅࡌࡊࡀ ࡏࡎࡁࡅࡋ ࡏࡁࡉࡃࡀࡕࡀ ࡁࡀࡑࡅࡓࡀࡉ
ࡀࡀࡍ ࡌࡊࡀ ࡏࡃࡓࡀ
ࡅࡌࡊࡀ ࡏࡓࡉࡃࡇࡐ
ࡌࡊࡀ ࡏࡔࡉࡃࡉࡇ ࡋࡄࡀࡁࡔࡀࡁࡀ
ࡌࡊࡀ ࡀࡉࡕࡉࡋࡇ ࡄࡀࡉࡋࡀ ࡅࡔࡓࡀࡓࡀ
ࡅࡌࡊࡀ ࡏࡔࡉࡃࡉࡇ ࡋࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡌࡊࡀ ࡏࡁࡊࡅࡔ ࡏࡅࡔࡀࡉࡍࡀ
ࡖࡋࡉࡕࡁࡇ ࡁࡉࡕ ࡌࡀࡎࡊࡉࡀ
ࡌࡊࡀ ࡏࡓࡊࡀࡁ ࡌࡊࡀ ࡏࡔࡃࡉࡀ ࡁࡀࡆࡉࡓࡀ ࡁࡀࡋࡌࡀ
ࡅࡏࡋ ࡉࡍࡓࡀ ࡀࡍࡉࡋࡉࡅࡍࡍ
ࡌࡊࡀ ࡏࡀࡐࡋࡀࡂ ࡋࡐࡅࡂࡕࡀ ࡌࡍ ࡀࡅࡃࡉࡀ
ࡌࡊࡀ ࡏࡆࡓࡀ ࡅࡌࡊࡀ ࡏࡄࡀࡑࡃ
ࡅࡎࡀࡋࡊࡉࡀ ࡁࡃࡅࡃࡉࡀ ࡏࡔࡃࡉࡀ ࡅࡏࡁࡀࡔࡀࡋ
ࡌࡊࡀ ࡏࡁࡊࡀࡓ ࡋࡁࡉࡔࡉࡀ
ࡅࡌࡊࡀ ࡀࡁࡀࡕࡅࡓ ࡉࡍࡃࡀࡍ ࡃࡉࡀࡍ ࡁࡀࡋࡌࡀ
ࡌࡊࡀ ࡉࡍࡒࡀࡋ ࡌࡅࡆࡀࡉࡍࡀ
ࡅࡌࡊࡀ ࡏࡉࡀࡂࡆࡓࡇ ࡁࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡌࡊࡀ ࡏࡌࡉࡄࡉࡉࡇ ࡋࡔࡀࡌࡉࡔ
ࡖࡃࡀࡉࡓࡉࡍ ࡁࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡌࡊࡀ ࡏࡀࡐࡓࡒࡇ ࡋࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ
ࡅࡎࡉࡍ ࡁࡂࡀࡅࡀࡉࡄࡅࡍ
ࡌࡊࡀ ࡏࡌࡉࡄࡉࡀ ࡌࡀࡈࡀࡓࡀࡕࡀ
ࡅࡀࡋࡌࡀ ࡋࡕࡋࡀࡕࡉࡍ ࡉࡅࡌࡉࡀ
ࡌࡊࡀ ࡏࡔࡃࡉࡀ ࡌࡍ ࡕࡋࡀࡕࡉࡍ
ࡁࡃࡅࡃࡉࡀ ࡖࡓࡀࡄࡕࡀࡍ ࡏࡔࡉࡃࡉࡇ
ࡅࡈࡅࡀࡍ ࡔࡓࡉࡀ ࡁࡀࡋࡌࡀ
ࡌࡊࡀ ࡌࡒࡀࡁࡋࡀ ࡏࡋ ࡌࡀࡆࡓࡅࡕࡀ
ࡅࡌࡊࡀ ࡉࡍࡆࡉࡒࡀࡐࡍ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡌࡊࡀ ࡉࡍࡔࡉࡋࡐࡅࡍ ࡎࡉࡐࡀࡍࡕࡀ
ࡅࡏࡔࡃࡉࡀ ࡁࡌࡉࡀ ࡕࡀࡄࡌࡉࡀ
ࡌࡊࡀ ࡏࡀࡊࡋ ࡌࡉࡀ ࡄࡉࡉࡀ
ࡅࡈࡅࡅࡍࡉࡐࡀ ࡅࡁࡉࡔࡅࡕࡀ ࡌࡊࡀ ࡉࡍࡎࡉࡁࡋࡅࡍ
ࡌࡊࡀ ࡉࡍࡃࡉࡓࡅࡍ ࡏࡅࡕࡓࡉࡀ
ࡅࡌࡊࡀ ࡌࡀࡓࡂࡀࡉࡍࡀࡕࡀ ࡏࡄࡀࡁ ࡋࡀࡅࡃࡉࡀ
ࡌࡊࡀ ࡕࡉࡄࡔࡅࡊ ࡅࡌࡊࡀ ࡕࡉࡂࡍࡀ
ࡅࡏࡉࡀࡎࡀࡒ ࡀࡉࡍࡉࡀ ࡅࡌࡓࡀࡃࡉࡐࡀ
ࡌࡊࡀ ࡕࡋࡉࡁࡇ ࡁࡎࡋࡉࡕࡀࡉ
ࡅࡌࡊࡀ ࡏࡉࡀࡋࡁࡔࡉࡀ ࡄࡀࡁࡀࡓࡀ ࡋࡀࡅࡃࡉࡀ
ࡌࡊࡀ ࡏࡌࡉࡄࡉࡀ ࡈࡅࡓࡉࡀ
ࡁࡂࡀࡉࡀࡓࡉࡀ ࡅࡂࡀࡀࡍࡁࡉࡀ ࡖࡀࡋࡌࡀ
ࡌࡊࡀ ࡏࡔࡃࡉࡀ ࡔࡉࡃࡉࡓࡉࡀࡕࡀ ࡅࡒࡀࡁࡅࡓࡉࡀ
ࡋࡁࡉࡔࡉࡀ ࡅࡀࡊࡃࡀࡁࡉࡀ ࡖࡃࡀࡉࡓࡉࡀ ࡁࡀࡋࡌࡀ
ࡌࡊࡀ ࡏࡌࡉࡄࡉࡀ ࡅࡌࡊࡀ ࡏࡂࡈࡀࡋ ࡅࡌࡊࡀ ࡁࡊࡀࡓ
ࡅࡄࡉࡅࡍࡍ ࡄࡃࡀࡃࡉࡀ ࡌࡊࡀ ࡉࡍࡂࡉࡈࡋࡅࡍ
ࡏࡌࡊࡀ ࡏࡔࡃࡉࡋࡅࡍ ࡌࡀࡓࡅࡋࡀ
ࡅࡋࡉࡁࡀࡉ ࡖࡀࡊࡉࡅࡁ ࡉࡍࡕࡀࡀࡐ
ࡋࡉࡌࡀࡕ ࡉࡍࡔࡕࡓࡉࡀ ࡕࡉࡂࡓࡀ
ࡅࡏࡉࡊࡎࡇ ࡏࡋ ࡎࡉࡋࡉࡕࡀࡉ ࡌࡍ ࡀࡋࡌࡀ
ࡋࡏࡌࡀࡕ ࡕࡉࡁࡈࡅࡋ ࡕࡉࡁࡉࡋ
ࡌࡀࡋࡉࡋ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ
ࡅࡌࡊࡀ ࡕࡉࡓࡀࡃࡀࡐ ࡁࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡌࡊࡀ ࡕࡉࡕࡀࡔࡊࡀࡋ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ
ࡖࡀࡁࡃࡉࡀ ࡁࡇࡍ ࡖࡁࡉࡔࡉࡀ
ࡌࡍ ࡅࡊࡋࡄࡅࡍ ࡏࡁࡉࡃࡀࡕࡀ
ࡁࡀࡑࡅࡓࡀࡊ ࡃࡉࡋࡀࡊ ࡌࡀࡄࡅ ࡖࡏࡀࡊ
ࡏࡍࡀࡐࡑ ࡌࡍ ࡅࡊࡓࡎࡇ ࡒࡀࡌ
ࡖࡄࡀࡉࡆࡉࡍ ࡔࡅࡌࡀ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ
ࡅࡋࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡅࡉࡐࡄࡕࡇ ࡋࡅࡐࡌࡇ ࡁࡅࡊࡔࡈࡀ
ࡁࡀࡑࡅࡓࡀ ࡖࡌࡀࡅࡍ ࡀࡍࡋࡐࡀ
ࡕࡉࡁࡉࡋ ࡖࡀࡀࡍ ࡒࡓࡀࡉࡕࡇ
ࡋࡌࡀࡍ ࡌࡍ ࡏࡅࡕࡓࡉࡀ ࡏࡄࡀࡁࡋࡇ
ࡏࡁࡉࡃࡀࡕࡀ ࡖࡀࡀࡍ ࡒࡓࡉࡕ ࡅࡕࡀࡒࡉࡍࡕ
ࡏࡈࡑࡀࡓࡀࡓࡀࡕ ࡅࡏࡕࡒࡉࡎࡍࡀࡕ
ࡀࡀࡍ ࡗ ࡒࡓࡀࡉࡕࡇ ࡋࡀࡃࡀࡌ ࡅࡄࡀࡅࡀ ࡆࡀࡅࡇ
ࡀࡀࡍ ࡄࡅࡉࡁࡅࡍ ࡓࡉࡃࡀࡐ
ࡌࡀࡉࡐࡒࡕࡇ ࡄࡅࡀࡕ
ࡅࡄࡉࡔࡋࡉࡕ ࡔࡉࡃࡉࡓࡉࡀࡕࡀ ࡋࡉࡀࡄࡅࡈࡀࡉࡉࡀ
ࡀࡀࡍ ࡀࡐࡋࡂࡉࡕ ࡌࡀࡈࡀࡓࡀࡕࡀ
ࡖࡅࡊࡋ ࡖࡌࡀࡐࡒࡉࡃࡋࡅࡍ ࡀࡁࡃࡉࡀ
ࡀࡅࡕࡁࡉࡕ ࡌࡀࡎࡊࡉࡀ
ࡌࡍ ࡄࡔࡅࡀࡊ ࡋࡃࡀࡅࡓࡀ ࡕࡀࡒࡀࡍ
ࡀࡀࡍ ࡌࡀࡉࡊࡕ ࡏࡅࡄࡓࡀ
ࡀࡒࡌࡉࡁࡇ ࡎࡀࡄࡃࡉࡀ
ࡁࡌࡀࡈࡀࡓࡕࡀ ࡖࡀࡁࡀࡕࡅࡓ
ࡅࡔࡀࡅࡉࡕࡇ ࡃࡀࡉࡀࡀࡍ ࡖࡀࡋࡌࡀ
ࡀࡀࡍ ࡀࡕࡉࡕࡇ ࡋࡀࡁࡀࡕࡅࡓ
ࡅࡔࡀࡋࡉࡈࡕࡇ ࡋࡏࡁࡉࡃࡀࡕࡀ ࡖࡀࡋࡌࡀ
ࡀࡀࡍ ࡀࡅࡕࡉࡁࡕࡇ ࡋࡌࡅࡆࡀࡉࡍࡀ
ࡅࡋࡀࡁࡀࡕࡅࡓ ࡀࡅࡕࡉࡁࡕࡇ ࡏࡋࡇ
ࡀࡀࡍ ࡒࡓࡀࡉࡕࡇ ࡋࡀࡍࡄࡓࡀ ࡔࡊࡀࡔࡀ
ࡎࡀࡄࡃࡉࡀ ࡄࡅࡀ ࡕࡓࡉࡍ
ࡀࡀࡍ ࡒࡓࡀࡉࡕࡇ ࡋࡀࡃࡀࡕࡀࡍ ࡅࡉࡀࡃࡀࡕࡀࡍ
ࡋࡅࡀࡕࡇ ࡖࡀࡁࡀࡕࡅࡓ ࡀࡅࡕࡉࡁࡕࡉࡅࡍࡍ
ࡎࡀࡓࡐࡉࡀ ࡍࡀࡑࡁࡕࡉࡅࡍࡍ
ࡖࡉࡍࡔࡌࡀࡕࡀ ࡁࡂࡀࡅࡇ ࡌࡉࡕࡀࡊࡓࡀࡊ
ࡀࡀࡍ ࡒࡓࡀࡉࡕࡇ ࡋࡉࡐࡓࡀ ࡄࡉࡅࡀࡓࡀ
ࡅࡏࡋ ࡌࡅࡆࡀࡉࡍࡀ ࡉࡀࡕࡁࡀࡍ
ࡌࡍ ࡃࡉࡋࡇ ࡀࡐࡓࡉࡀࡍ
ࡉࡀࡓࡃࡀࡍ ࡖࡉࡍࡔࡌࡀࡕࡀ ࡁࡂࡀࡅࡇ ࡌࡉࡈࡑࡉࡁࡀࡍ
ࡀࡀࡍ ࡒࡓࡀࡉࡕࡉࡅࡍࡍ ࡋࡄࡀࡉࡐࡒࡉࡀ ࡌࡉࡀ
ࡖࡋࡄࡀࡉࡐࡒࡉࡀ ࡌࡉࡀ ࡓࡀࡃࡉࡍ
ࡀࡀࡍ ࡒࡓࡀࡉࡕࡇ ࡋࡃࡉࡓࡀࡊ
ࡅࡊࡋࡄࡅࡍ ࡉࡍࡔࡌࡀࡕࡀ ࡎࡀࡋࡒࡀ
ࡌࡀࡌࡁࡀࡓࡕࡀ ࡖࡉࡍࡔࡌࡀࡕࡀ ࡌࡀࡁࡓࡀ
ࡀࡀࡍ ࡔࡀࡅࡉࡕ ࡎࡉࡐࡕࡍࡀ ࡋࡈࡀࡁࡉࡀ
ࡄࡀࡉࡋࡀ ࡅࡔࡓࡀࡓࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡋࡁࡉࡕ ࡀࡁࡀࡕࡅࡓ ࡖࡉࡀࡄࡉࡁࡋࡅࡍ
ࡅࡀࡅࡕࡉࡁࡕࡇ ࡋࡅࡊࡋࡄࡅࡍ ࡌࡀࡎࡊࡉࡀ
ࡀࡀࡍ ࡀࡉࡕࡉࡕࡇ ࡋࡄࡀࡁࡔࡀࡁࡀ
ࡅࡀࡌࡀࡓࡀࡍࡋࡇ
ࡅࡃࡋࡀࡃࡓࡉࡀ ࡏࡂࡍࡉࡓࡕࡀ
ࡅࡊࡋࡌࡀࡍ ࡖࡃࡓࡉࡀ ࡏࡂࡍࡉࡓࡕࡀ ࡉࡍࡄࡋࡉࡐ
ࡋࡅࡀࡕࡀࡊ ࡃࡉࡋࡀࡊ ࡉࡍࡕࡉࡎࡊࡉࡀ
ࡋࡌࡀࡈࡀࡓࡕࡀࡊ ࡃࡉࡋࡀࡊ ࡉࡍࡔࡕࡀࡉࡋࡅࡍ
ࡅࡊࡋࡄࡅࡍ ࡁࡉࡔࡉࡀ ࡅࡀࡊࡃࡀࡁࡉࡀ
ࡌࡍ ࡕࡉࡁࡉࡋ ࡋࡒࡅࡃࡀࡌ ࡄࡉࡉࡀ ࡎࡀࡋࡒࡀ
ࡀࡋࡌࡀ ࡖࡏࡂࡍࡉࡓࡕࡀ ࡅࡉࡀࡃࡀࡕࡀ
ࡋࡒࡅࡃࡀࡌ ࡄࡉࡉࡀ ࡏࡂࡍࡉࡓࡕࡀ
ࡗ ࡎࡀࡋࡒࡀ ࡏࡂࡍࡉࡓࡕࡀ ࡅࡉࡀࡃࡀࡕࡀ
ࡌࡍ ࡄࡉࡉࡀ ࡕࡉࡕࡉࡀ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ
ࡋࡁࡉࡕ ࡀࡁࡀࡕࡅࡓ ࡉࡍࡎࡒࡅࡍ
ࡗ ࡀࡕࡉࡀ ࡏࡂࡍࡉࡓࡕࡀ
ࡅࡌࡅࡕࡀ ࡅࡄࡀࡉࡅࡕࡀ ࡔࡀࡅࡉࡕࡁࡇ ࡁࡀࡋࡌࡀ
ࡀࡀࡍ ࡕࡀࡒࡉࡕࡍࡉࡅࡍࡍ ࡋࡏࡁࡉࡃࡀࡕࡀ
}ࡂࡀࡉࡀࡓࡉࡀ ࡅࡂࡀࡀࡍࡁࡉࡀ ࡌࡉࡀࡍࡉࡄࡅࡍ{
ࡅࡃࡋࡀ ࡔࡉࡄࡀ ࡋࡄࡔࡅࡀࡊ ࡔࡀࡋࡐࡀ
ࡉࡍࡔࡌࡀࡕࡀ ࡖࡔࡉࡄࡀ ࡋࡄࡍࡅࡓࡀ ࡎࡀࡋࡒࡀ
ࡖࡌࡀࡈࡑࡉࡀࡋࡅࡍ ࡏࡋ ࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡀࡕࡀࡕ ࡓࡅࡄࡀ ࡌࡀࡈࡑࡀࡉࡍࡕࡀ
ࡀࡀࡍ ࡆࡀࡄࡓࡉࡕ ࡏࡋࡇ
ࡗ ࡄࡆࡀࡉࡕࡇ ࡋࡆࡅࡄࡀࡓࡀ ࡃࡀࡉࡊࡀ
ࡀࡀࡍ ࡔࡀࡅࡉࡕ ࡌࡉࡓࡑࡀ ࡅࡀࡀࡍ ࡀࡒࡌࡉࡕ
ࡂࡅࡁࡓࡉࡀ ࡔࡊࡉࡈࡉࡀ ࡅࡌࡄࡀࡉࡌࡉࡍࡀ
ࡀࡌࡀࡓࡀࡍࡋࡅࡍ ࡋࡀࡍࡅࡑࡓࡀࡉࡉࡀ
ࡎࡀࡋࡒࡉࡀ ࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡖࡏࡋ ࡌࡉࡓࡑࡀ ࡎࡀࡌࡉࡊࡀ ࡏࡋࡇ ࡋࡌࡉࡓࡑࡀ
ࡎࡀࡌࡉࡊ ࡏࡋࡇ ࡋࡅࡊࡃࡀࡊ
ࡖࡌࡍ ࡌࡉࡓࡑࡀ ࡀࡑࡋࡉࡀ
ࡀࡍࡉࡐࡋ ࡅࡌࡉࡒࡌࡀ ࡋࡉࡕࡋࡇ
ࡖࡌࡍ ࡕࡀࡓࡕࡉࡅࡍࡍ ࡀࡑࡋࡉࡀ
ࡅࡁࡀࡋࡀࡋࡇ ࡈࡅࡓࡀ ࡖࡈࡅࡓ ࡄࡀࡔࡀࡊ
ࡀࡍࡉࡐࡋ ࡅࡋࡉࡕࡋࡇ ࡌࡉࡒࡌࡀ
ࡅࡀࡉࡇࡍ ࡄࡍࡅࡓࡀ ࡋࡀࡄࡀࡆࡉࡀ
ࡔࡀࡉࡉࡋ ࡋࡌࡅࡕࡀ ࡕࡉࡉࡍࡀࡀࡍ
ࡅࡋࡉࡂࡓࡇ ࡔࡓࡀࡓࡀ ࡋࡀࡌࡀࡔࡀࡊ
ࡀࡉࡇࡍ ࡋࡀࡄࡀࡆࡉࡀ ࡄࡍࡅࡓࡀ
ࡅࡆࡀࡉࡊࡕ ࡅࡊࡋࡄࡅࡍ ࡓࡀࡄࡌࡉࡀ ࡔࡅࡌࡀࡊ
ࡆࡉࡊࡕ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Classical Mandaic source text from: Häberl, Charles G. and McGrath, James F. (2020). The Mandaean Book of John: Critical Edition, Translation, and Commentary. Open Access Series in Jewish Studies 7. Berlin/Boston: De Gruyter. Published under Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License (CC BY-NC-ND 4.0). Available via Internet Archive: archive.org/details/mandaeanbookofjohn.

Text extracted from the critical edition PDF using PyMuPDF. Mandaic text is in Unicode (Mandaic block U+0840–U+085F). Due to a known extraction artifact, couplet pairs may appear in reversed order; cross-reference with the printed edition pages 200–210 (0-indexed PDF pages 167–173) for definitive line ordering. Verse numbers and column-break markers have been stripped from the extracted text.

Chapter 56 — The Perfected One

Chapter fifty-six of the Mandaean Book of John. A concise chapter of two fates: the perfected one and the one who falls short. The speaker addresses whoever achieves spiritual completion within the Mandaean community. The perfected one receives a great crown, is called the illuminator of settlements, and shines greater than the sun and the moon. Disciples gather daily, taking his sign and rising through his power — because the strength of his forebears is safeguarded in him. At judgment, he is exempt: the Seven planets do not pronounce upon him, he does not walk the so-called holy path, and he rises through secret words and mysteries concealed from the worlds. The counterpoint is stark: the unawakened falls to dark cauldrons, and the one who grew weary and slept is settled in the belly of Leviathan. The chapter closes with a double blessing on whoever separates himself from the world.

Classical Mandaic source text from the critical edition of Häberl and McGrath (2020).

Whoever is perfected within it,
at the head of the worlds of light will be his settlement.
The excellencies gather to him,
and they extend truth to him.
They extend truth to him,
and they receive from him and of them.
Upon their heads they set a great crown,
in the likeness of the one who enlightens the worlds.
They set for him a wreath, a victory wreath,
and call him the illuminator of settlements.

His heart is not of the Great Life's,
unless he is among those versed in truth.
The one in whom truth resides —
his mind is enlightened
and his heart is awakened.
The one whose mind is unenlightened
and whose heart is unawakened
shall be settled in the settlement of Spirit,
the so-called holy.

He shall fall into dark cauldrons,
and his form shall not shine.
The one whose heart is awakened
and whose mind is enlightened
shone greater than the sun and the moon.
He shone greater than the sun and the moon,
and set the name and the scent upon the earth.
Each and every day
the disciples gather by his side,

and take from him the sign,
and rise through his power,
because the power of his ancestors
is safeguarded in him,
and the word of his ancestors
resides with him.
When he rises to the guardhouse,
he shall not be interrogated,
and the Seven shall not pronounce
judgment upon him.

He shall not go upon the so-called holy path,
and his eyes shall not see the darkness.
He shall pass on the path of the righteous elect;
Sunday runs a course within it.
They shall rise through secret words
that conceal the darkness from the mortals.
They shall rise through secret mysteries,
the likes of which are kept hidden from the worlds.
Blessed and twice blessed is
the one who separates himself from the world.

He shall rise to see the place of light.
The one who did not — who grew weary and slept —
he shall be settled in the belly of Leviathan.
The triumphant Life speaks,
and the man who went here triumphs!

And Life is victorious.

Colophon

Good Works Translation from Classical Mandaic. Translated by the Good Works Library (NTAC + Claude), 2026.

The English translation was independently derived from the Classical Mandaic source text. Häberl & McGrath's English translation was consulted as a reference to verify readings in ambiguous passages, and this consultation is acknowledged. Key departures from the reference translation: (1) "is perfected" rather than "stays perfect" — the Mandaic form mištalamlbeh (etpe'el of Š-L-M, "to complete") has a passive-reflexive sense of achieved completion, not ongoing maintenance; "is perfected" captures the processual quality. (2) "extend truth" without the editorial supplement "[‛s hand]" — the Mandaic kušṭa apšṭia says truth is extended, with no explicit "hand." (3) "in the likeness of" rather than "like" — b-admu d- is more precise than a bare simile. (4) "the so-called holy" rather than "the 'holy'" — continuing the established departure for qadishta/qudiša used with Mandaean ironic distance toward the demiurgic Spirit. (5) "guardhouse" rather than "penitentiary" — maṭarata means a guardhouse or watchtower; "penitentiary" implies a modern penal institution foreign to the Mandaean afterlife. Continuing the rendering established in Chapter 55 (Abator's guardhouses). (6) "the belly of Leviathan" rather than "the guts of Leviathan" — b-gaw-eh means "in its interior" and does not specify viscera; "belly" is anatomically appropriate and carries the right register, echoing the Jonah tradition without the colloquial note of "guts." (7) "grew weary and slept" rather than "got exhausted, and slept" — the Mandaic root ʿ-Ṭ-L carries the sense of weariness and spiritual decline, not acute physical exhaustion; "grew weary" is more literary. (8) "runs a course" rather than "runs a run" — avoiding the awkward English reduplication while preserving the Mandaic rihaṭa (from R-H-Ṭ, to run). Sunday (Habšaba) runs a prescribed course through the righteous elect's passage. (9) "kept hidden" rather than "kept secret" — the Mandaic root K-S-Y means to cover, conceal, hide; "hidden" captures physical concealment, "secret" implies conspiracy. (10) Gender-neutral rendering throughout: "the one who" and "whoever" where the Mandaic permits.

Established departures from previous chapters maintained: utria = excellencies, šikinta/šiktneh = settlement, maṭarata = guardhouse, habšaba = Sunday, qudiša = the so-called holy, bhiria zidqa = the righteous elect, gender-neutral "the one who," "dwell" rather than "live" where appropriate. This chapter introduces a compact eschatological geography: the place of light (the ascent) versus the belly of Leviathan (the descent). The "Seven" who do not judge the perfected one are the seven planetary archons of Mandaean cosmology — the same figures who wrote the Torah in Chapter 54's polemic. The exemption from their judgment is the reward of spiritual perfection: the perfected one bypasses the planetary courtroom entirely, rising through secret words and mysteries. Independent Good Works Translation from Classical Mandaic, published online by the Good Works Library, 2026.

Compiled and formatted for the Good Works Library, 2026.

Source Text: The Book of John — Chapter 56

Classical Mandaic source text from Häberl & McGrath, The Mandaean Book of John (2020), Chapter 56. Extracted from the critical edition PDF via PyMuPDF. Pages 173 and 175 (0-indexed). Page numbers, verse number markers, and column-break markers stripped. Note: PyMuPDF extracts couplet pairs in reversed order (the w- prefix on continuation lines helps identify the second line of each pair); this source text preserves the raw extraction order. For the critical edition's correct line order, consult the original PDF. Unicode Mandaic block (U+0840–U+085F) preserves the original script.

ࡁࡓࡉࡔ ࡀࡋࡌࡉࡀ ࡖࡄࡍࡅࡓࡀ ࡄࡀࡅࡉࡀ ࡔࡉࡊࡕࡍࡇ
ࡖࡌࡉࡔࡕࡀࡋࡀࡌࡁࡇ
ࡅࡅࡊࡔࡈࡀ ࡌࡉࡇࡍ ࡀࡐࡔࡈࡉࡀ
ࡏࡅࡕࡓࡉࡀ ࡋࡅࡀࡕࡇ ࡀࡊࡍࡉࡐࡀ
ࡅࡀࡍࡎࡁࡉࡀ ࡌࡉࡇࡍ ࡅࡋࡅࡀࡕࡀࡉࡄࡅࡍ
ࡅࡊࡔࡈࡀ ࡀࡐࡔࡈࡉࡀ ࡌࡉࡇࡍ
ࡁࡀࡃࡌࡅ ࡖࡀࡄࡍࡀࡓ ࡀࡋࡌࡉࡀ
ࡅࡁࡓࡉࡔࡀࡉࡄࡅࡍ ࡕࡀࡓࡉࡑࡀ ࡕࡀࡂࡀ ࡓࡁࡀ
ࡅࡌࡀࡄࡍࡀࡓ ࡔࡉࡊࡀࡍࡕࡀ ࡒࡀࡓࡉࡋࡇ
ࡕࡓࡀࡋࡑࡉࡀ ࡋࡊࡉࡋࡉࡀ ࡋࡊࡉࡋ ࡆࡀࡀࡊࡅࡀࡕࡀ
ࡄࡉࡉࡍࡋࡀ ࡄࡅ ࡌࡍ ࡎࡀࡁࡓࡉࡀ ࡅࡊࡔࡈࡀ
ࡖࡋࡀࡄࡅࡀ ࡌࡉࡇࡍ ࡓࡁࡉࡀ ࡋࡉࡁࡇ
ࡏࡅࡓࡑࡇ ࡌࡀࡄࡍࡀࡓ
ࡖࡅࡊࡔࡈࡀ ࡋࡅࡀࡕࡇ ࡔࡉࡊࡍ
ࡅࡋࡉࡁࡇ ࡌࡀࡉࡀࡓࡋࡇ
ࡅࡋࡉࡁࡇ ࡋࡀࡌࡀࡉࡀࡓࡋࡇ
ࡖࡏࡅࡓࡑࡇ ࡋࡀࡌࡀࡄࡍࡀࡓ
ࡖࡒࡅࡃࡔࡀ ࡌࡉࡔࡕࡉࡊࡍ
ࡁࡔࡉࡊࡕࡍࡇ ࡖࡓࡅࡄࡀ
ࡅࡃࡌࡅࡕࡇ ࡋࡀࡀࡍࡄࡓࡀ
ࡀࡍࡉࡐࡋ ࡁࡃࡅࡃࡉࡀ ࡄࡀࡔࡉࡊࡀ
ࡅࡏࡅࡓࡑࡇ ࡌࡀࡄࡍࡀࡓ
ࡅࡃࡋࡉࡁࡇ ࡌࡀࡉࡀࡓࡋࡇ
ࡌࡍ ࡔࡀࡌࡉࡔ ࡅࡎࡉࡓࡀ ࡄࡍࡀࡓ
ࡅࡔࡅࡌࡀ ࡅࡓࡉࡄࡀ ࡁࡕࡉࡁࡉࡋ ࡓࡀࡌࡉࡀ
ࡄࡍࡀࡓ ࡌࡍ ࡔࡀࡌࡉࡔ ࡅࡎࡉࡓࡀ
ࡕࡀࡓࡌࡉࡃࡉࡀ ࡋࡅࡀࡕࡇ ࡀࡊࡍࡉࡐࡀ
ࡅࡊࡋ ࡉࡅࡌ ࡅࡊࡋ ࡉࡅࡌࡀ
ࡅࡁࡄࡀࡉࡋࡇ ࡃࡉࡋࡇ ࡎࡀࡋࡒࡉࡀ
ࡅࡌࡉࡇࡍ ࡀࡍࡎࡁࡉࡀ ࡓࡅࡔࡅࡌࡀ
ࡏࡋࡇ ࡈࡍࡉࡓ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡄࡀࡉࡋࡀ ࡖࡀࡁࡀࡄࡀࡕࡇ
ࡋࡅࡀࡕࡇ ࡔࡉࡊࡍ
ࡅࡌࡉࡌࡓࡀ ࡖࡀࡁࡀࡄࡀࡕࡇ
ࡋࡀࡌࡉࡔࡕࡀࡉࡀࡋ
ࡗ ࡎࡀࡋࡒࡀ ࡁࡌࡀࡈࡀࡓࡀࡕࡀ
ࡌࡉࡇࡍ ࡋࡀࡌࡓࡉࡀ
ࡅࡔࡉࡁࡉࡀࡄࡉࡀ ࡃࡉࡀࡍ
ࡅࡀࡉࡇࡍ ࡋࡀࡄࡀࡆࡉࡀ ࡄࡔࡅࡀࡊ
ࡋࡀࡆࡉࡋ ࡁࡏࡅࡄࡓࡀ ࡌࡒࡀࡃࡀࡔࡕࡀ
ࡄࡀࡁࡔࡀࡁࡀ ࡌࡀࡓࡃࡉࡕࡀ ࡁࡂࡀࡅࡇ ࡓࡀࡃࡉࡀ
ࡄࡀࡋࡉࡐ ࡁࡏࡅࡄࡓࡀ ࡖࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ
ࡖࡄࡔࡅࡀࡊ ࡀࡊࡎࡉࡅࡍࡍ ࡌࡍ ࡀࡅࡃࡉࡀ
ࡎࡋࡀࡒࡁࡅࡍ ࡌࡉࡌࡓࡉࡀ ࡀࡊࡎࡉࡉࡀ
ࡖࡎࡊࡉࡉࡀ ࡅࡈࡍࡉࡓࡉࡀ ࡃࡌࡅࡕࡅࡍ ࡌࡍ ࡀࡋࡌࡉࡀ
ࡎࡀࡋࡒࡉࡁࡅࡍ ࡁࡓࡀࡆࡉࡀ ࡀࡊࡎࡉࡉࡀ
ࡖࡉࡍࡕࡀࡓࡐࡀࡔ ࡌࡉࡇࡍ ࡌࡍ ࡀࡋࡌࡀ
ࡈࡅࡁࡇ ࡅࡕࡅࡌ ࡈࡅࡁࡇ
ࡎࡀࡋࡉࡒ ࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡁࡂࡉࡅࡕࡇ ࡖࡋࡉࡅࡉࡀࡕࡉࡍ ࡉࡍࡔࡕࡉࡊࡍ
ࡖࡋࡀࡏࡕࡀࡓࡐࡀࡔ ࡅࡏࡕࡀࡊࡋࡀࡋ ࡅࡔࡉࡊࡁ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Classical Mandaic source text from Charles G. Häberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). Accessed via Internet Archive digital lending under CC BY-NC-ND 4.0 license. URL: archive.org/details/mandaeanbookofjohn. Chapter 56 Mandaic text extracted from PDF pages 173 and 175 (0-indexed). Chapter 56 English reference on pages 174 and 176 (headers "55:80 – 56:27" and "56:28 – 57:32"). Page numbers [209]–[212] and verse markers stripped. Column-break markers (‖) removed. Source text presented in raw PyMuPDF extraction order with couplet-reversal artifact noted. Unicode Mandaic block (U+0840–U+085F) preserves the original script.

Chapter 57 — Life's Treasure

Chapter fifty-seven of the Mandaean Book of John (Drašia ḏ-Iahia), the principal mythological and liturgical scripture of the Mandaean tradition. The Book of John preserves the cosmological and soteriological teachings of Mandaeism — one of the last surviving Gnostic religions, practised today by approximately 100,000 adherents, primarily in Iraq and the diaspora.

This chapter is a refrain poem — a first-person divine speech in which simat hiia, "Life's treasure," declares her own nature and functions. She is crown, garment, and radiance: she adorns the Mighty One, illumines the Jordan, clothes the king and the Splendid Plant, summons the wicked toward the light, and counsels the Nazoreans to praise in her name. The refrain "simat an simat hiia" — "a treasure am I — Life's treasure!" — tolls throughout, punctuating each new function. The chapter closes with a vine parable: the fruitful shall rise, the barren shall be cut off. After the pastoral eschatology of Chapter 56 (The Perfected One), this chapter restores the divine first-person voice — Life's treasure speaking of what she is and what she does.

Classical Mandaic source text from the critical edition of Häberl and McGrath (2020).

A treasure am I — Life's treasure!
A treasure am I — the Mighty One's treasure!
A treasure am I — Life's treasure!
A crown before the Mighty One was I!

A treasure am I — Life's treasure!
I illumined excellencies and settlements,
and upon the Jordan was I a radiance —
a radiance upon the Jordan was I,

which had no forerunner,
within which excellencies shine.
The Great Life surely instructed me
and fashioned me into a garment.
Each day they don me as their garment
and praise from head to toe.

A treasure am I — Life's treasure!
A crown for the glorious king was I,
in whose radiance excellencies shine,
whose likeness they ever praise.

A treasure am I — Life's treasure,
who spread over the glorious king —
a gleam that enlightened his mind,
who surely instructed him,
whose likeness shone beyond the worlds.
And the settlements that lie in the air —
when he shines and enlightens excellencies,
the king clothed the Splendid Plant with me.
The Splendid Plant took me and brought me
and fashioned me into a garment for the Jordan —

a garment for the Jordan he fashioned me,
which enlightens excellencies
from head to toe.

A treasure am I — Life's treasure!
The wicked are blind and do not see.
I summon them toward the light,
those entombed in the darkness.
I say to them:

"O wicked ones who sink in the darkness —
rise! Do not sink down!"
I called to them, but the wicked did not hear,
and they sank into the great Ocean.
Then the Jordan became a cable —
a cable for the excellencies.
The excellencies seized it and cast them off;
the wicked they cast into the great Ocean.

A treasure am I — Life's treasure!
A crown upon Manda d'Heyyi became I!

He set me in authority over excellencies
and over the settlements there.

A treasure am I — Life's treasure!
An illuminator of the worlds of light was I.
Each and every day I praise the Great One,
and through me they rise to behold the place of light.

A treasure am I — Life's treasure!
A garment for the worlds of light was I.
I am Life's treasure —
I who counselled the Nazoreans.

I counselled the Nazoreans
to praise and affirm in my name.
They shall praise and affirm in my name,
and by my name rise to behold the place of light.
The righteous elect who don me —
their eyes fill with light.

With light their eyes fill,
and Manda d'Heyyi dwells in their hearts.
Whoever dons me, Life's treasure,

loves neither wife nor children,
loves neither gold nor silver,
loves neither wealth nor possessions.
He does not love bodily food,
and envy has not fallen upon him.
No envy fell upon him,
and he did not forget the evening devotionals.
He did not forget his lessons and his books,
and did not turn from his lord's word.
He did not turn from the love of his father

Manda d'Heyyi, and shall not fall into the great Ocean.
He did not forget Sunday
and did not neglect the morning prayers.
He did not forget the path of the Great One —
the one of merit and almsgiving shall be taken.
He shall be taken during the evening prayer,
in the shining garments
that the excellencies brought from the Great One.
He shall supply what he lacked; empty-handed they bear him.
When he bears a pure burden,

he shall be reckoned among the righteous elect.
He shall be reckoned among the righteous elect
who meditate upon Yawar's name.
Life's treasure is upon them —
she spread light upon their likenesses.
I shall set a road for them to the house of the Mighty One.
I called a proclamation and instructed disciples there.

I say to them:
"The vine that bears fruit shall rise,
and the one that does not shall be cut off here.
Whom I instructed and taught shall rise —
he shall behold the place of light.
Whom I did not shall be cut off —
he shall fall into the great Ocean."

The triumphant Life speaks,
and the one who went here triumphs!

And Life is victorious.

Colophon

Good Works Translation from Classical Mandaic. Translated by the Good Works Library (NTAC + Claude), 2026.

The English translation was independently derived from the Classical Mandaic source text. Häberl & McGrath's English translation was consulted as a reference to verify readings in ambiguous passages, and this consultation is acknowledged. Key departures from the reference translation: (1) "illumined" for ahnirit — verbal form rather than H&M's periphrastic "brought light to," capturing the active illuminating function. (2) "radiance" for aṣuta — more majestic than H&M's "glimmer"; the divine treasure's light upon the Jordan is not a glint but a radiance. (3) "fashioned" for šawiun — more artisanal than "made," reflecting the crafting of a garment. (4) "don" for ritual garbing throughout — archaic English for the solemn act of putting on a sacred garment, vs. H&M's "wear." (5) "the Mighty One" for rurbia — adding "One" for English clarity where H&M uses bare "the Mighty." (6) "likeness" for dmūtā — closer to the Aramaic root dmut (image, likeness) than H&M's "appearance." (7) "beyond the worlds" for min almia — min here carries the sense of surpassing, not comparison. (8) "bodily food" for pagrā — pagra means "body" in Aramaic; "bodily" is more precise than H&M's "material." (9) "counselled" for arpišit — "counselled" carries more weight than H&M's "advised" for divine instruction. (10) "merit and almsgiving" for agra w-zidqa — agra = reward/merit, zidqa = righteousness/almsgiving; "merit and almsgiving" captures the paired Mandaean virtues more precisely than H&M's "reward and charity." (11) Feminine pronouns for simat hiia in third-person references — simat (treasure) is grammatically feminine in Mandaic; "she" when the treasure is spoken of, "I" when the treasure speaks.

Established departures from previous chapters maintained: utria = excellencies, šikinta = settlement, habšaba = Sunday, bhiria zidqa = the righteous elect, maṭarata = guardhouse, qudiša = the so-called holy, min riš briš = from head to toe, gender-neutral "the one who" / "whoever" where the Mandaic permits. The chapter introduces no new Mandaean technical vocabulary; it operates entirely within the established lexicon. The refrain structure (simat an simat hiia) is preserved at each occurrence without variation, mirroring the Mandaic.

Independent Good Works Translation from Classical Mandaic, published online by the Good Works Library, 2026. Chapter 57 of 76.

Compiled and formatted for the Good Works Library, 2026.

Source Text: ࡃࡓࡀࡔࡉࡀ ࡖࡉࡀࡄࡉࡀ — ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ

Classical Mandaic source text from Häberl & McGrath, The Mandaean Book of John (2020), Chapter 57. Extracted from the critical edition PDF via PyMuPDF. Pages 175 and 177 (0-indexed). Page numbers, verse number markers, and column-break markers stripped. Note: PyMuPDF extracts couplet pairs in reversed order (the w- prefix on continuation lines helps identify the second line of each pair); this source text preserves the raw extraction order. For the critical edition's correct line order, consult the original PDF. Unicode Mandaic block (U+0840–U+085F) preserves the original script.

ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡓࡅࡓࡁࡉࡀ
ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ
ࡕࡀࡂࡀ ࡋࡒࡅࡃࡀࡌ ࡋࡓࡅࡓࡁࡉࡀ ࡄࡅࡉࡕ
ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ
ࡒࡅࡃࡀࡌ ࡀࡄࡍࡉࡓࡉࡕ ࡏࡅࡕࡓࡉࡀ ࡅࡔࡉࡊࡀࡍࡕࡀ
ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ
ࡀࡑࡅࡕࡀ ࡋࡉࡀࡓࡃࡀࡍ ࡄࡅࡉࡕࡉࡋࡇ
ࡅࡋࡉࡀࡓࡃࡀࡍ ࡄࡅࡉࡕࡉࡋࡇ ࡀࡑࡅࡕࡀ
ࡖࡏࡅࡕࡓࡉࡀ ࡁࡂࡀࡅࡇ ࡀࡍࡄࡓࡉࡀ
ࡖࡌࡍ ࡋࡀࡒࡀࡃࡌࡉࡀ ࡄࡅࡀ
ࡅࡋࡁࡅࡔࡀ ࡔࡀࡅࡉࡅࡍ
ࡁࡀࡅࡍࡍ ࡅࡀࡓࡐࡉࡔࡅࡍ ࡓࡁࡉࡀ
ࡋࡀࡉࡀࡓ ࡌࡔࡀࡁࡉࡋࡇ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡔࡀࡅࡉࡍ ࡋࡁࡅࡔࡀࡉࡄࡅࡍ ࡅࡊࡋ ࡉࡅࡌ
ࡕࡀࡂࡀ ࡋࡌࡀࡋࡀࡊ ࡖࡏࡒࡀࡓࡀ ࡄࡅࡉࡕ
ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ
ࡅࡋࡃࡌࡅࡕࡀࡉ ࡌࡔࡀࡁࡉࡋࡇ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡖࡏࡅࡕࡓࡉࡀ ࡁࡆࡉࡅࡀࡉ ࡀࡍࡄࡓࡉࡀ
ࡋࡌࡀࡋࡀࡊ ࡖࡏࡒࡀࡓࡀ ࡔࡓࡉࡕ ࡏࡋࡇ
ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ
ࡁࡀࡉࡉࡍ ࡅࡌࡉࡕࡁࡀࡀࡍࡍ
ࡀࡑࡅࡕࡀ ࡖࡏࡄࡍࡀࡓࡁࡇ ࡁࡏࡅࡓࡑࡉࡀ
ࡅࡀࡍࡄࡓࡀ ࡃࡌࡅࡕࡇ ࡌࡍ ࡀࡋࡌࡉࡀ
ࡅࡔࡉࡊࡀࡍࡕࡀ ࡖࡁࡀࡉࡀࡓ
ࡗ ࡀࡍࡄࡀࡓ ࡅࡌࡀࡄࡍࡀࡓ ࡏࡅࡕࡓࡉࡀ
ࡉࡍࡎࡁࡀࡍ ࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡅࡀࡕࡉࡀࡍ
ࡌࡀࡋࡀࡊ ࡋࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡀࡋࡁࡔࡀࡍ
ࡔࡀࡅࡉࡀࡍ ࡋࡁࡅࡔࡀ ࡋࡉࡀࡓࡃࡀࡍ
ࡋࡁࡅࡔࡀ ࡋࡉࡀࡓࡃࡀࡍ ࡔࡀࡅࡉࡀࡍ
ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡖࡀࡍࡄࡓࡉࡁࡇ ࡏࡅࡕࡓࡉࡀ
ࡎࡀࡉࡌࡉࡀ ࡁࡉࡔࡉࡀ ࡅࡋࡀࡄࡀࡆࡉࡍ
ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ
ࡄࡉࡅࡍࡍ ࡁࡄࡔࡅࡀࡊ ࡌࡉࡕࡒࡀࡁࡓࡉࡀ
ࡋࡄࡍࡅࡓࡀ ࡌࡒࡀࡓࡉࡀࡍࡋࡅࡍ
ࡀࡌࡀࡓࡀࡍࡋࡅࡍ
ࡌࡉࡆࡒࡀࡐ ࡋࡀࡕࡉࡔࡉࡋࡐࡅࡍ
ࡉࡀ ࡁࡉࡔࡉࡀ ࡖࡔࡀࡋࡐࡉࡀ ࡋࡄࡔࡅࡀࡊ
ࡀࡍࡋࡐࡉࡁࡇ ࡁࡉࡀࡌࡀ ࡓࡁࡀ ࡖࡎࡅࡐ
ࡒࡀࡓࡉࡋࡅࡍ ࡅࡋࡀࡔࡀࡌࡉࡀ ࡁࡉࡔࡉࡀ
ࡋࡏࡅࡕࡓࡉࡀ ࡄࡅࡀ ࡌࡉࡓࡑࡀ
ࡄࡀࡉࡆࡀࡊ ࡉࡀࡓࡃࡀࡍ ࡌࡉࡓࡑࡀ
ࡅࡓࡌࡉࡅࡍࡍ ࡋࡁࡉࡔࡉࡀ ࡁࡉࡀࡌࡀ ࡓࡁࡀ ࡖࡎࡅࡐ
ࡄࡅࡀࡋࡅࡍ ࡋࡏࡅࡕࡓࡉࡀ ࡅࡎࡐࡀࡒࡉࡅࡍࡍ
ࡕࡀࡂࡀ ࡋࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡄࡅࡉࡕ
ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕࡄࡉࡉࡀ
ࡅࡔࡉࡊࡀࡍࡕࡀ ࡖࡄࡀࡕࡀࡌ
ࡔࡀࡋࡈࡀࡍ ࡋࡏࡅࡕࡓࡉࡀ
ࡌࡀࡄࡍࡉࡓࡀࡅࡍࡍ ࡖࡀࡋࡌࡉࡀ ࡖࡄࡍࡅࡓࡀ ࡄࡅࡉࡕ
ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ
ࡅࡁࡂࡀࡅࡀࡉ ࡎࡀࡋࡒࡉࡀ ࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡊࡋ ࡉࡅࡌ ࡅࡊࡋ ࡉࡅࡌࡀ ࡋࡓࡁࡉࡀ ࡌࡔࡀࡁࡉࡋࡅࡍ
ࡋࡁࡅࡔࡀ ࡋࡀࡋࡌࡉࡀ ࡖࡄࡍࡅࡓࡀ ࡄࡅࡉࡕ
ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ
ࡌࡀࡋࡀࡊ ࡋࡀࡍࡅࡑࡓࡀࡉࡉࡀ ࡄࡅࡉࡕ
ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ
ࡖࡁࡔࡅࡌࡀࡉ ࡌࡔࡀࡁࡉࡀ ࡅࡌࡒࡀࡉࡌࡉࡀ
ࡌࡀࡋࡀࡊ ࡄࡅࡉࡕ ࡋࡀࡍࡅࡑࡓࡀࡉࡉࡀ
ࡅࡋࡔࡅࡌࡀࡉ ࡃࡉࡋࡉࡀ ࡎࡀࡋࡒࡉࡀ ࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡌࡔࡀࡁࡉࡀ ࡅࡌࡒࡀࡉࡌࡉࡀ ࡁࡔࡅࡌࡀࡉ
ࡀࡉࡀࡍࡉࡄࡅࡍ ࡁࡄࡍࡅࡓࡀ ࡏࡕࡉࡌࡋࡉࡀ
ࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ ࡖࡋࡉࡁࡔࡅࡍ
ࡅࡁࡋࡉࡁࡀࡉࡄࡅࡍ ࡔࡓࡀࡋࡅࡍ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡀࡉࡀࡍࡉࡄࡅࡍ ࡏࡕࡉࡌࡋࡉࡀ ࡁࡄࡍࡅࡓࡀ
ࡆࡀࡅࡀ ࡅࡁࡉࡍࡀ ࡋࡀࡓࡀࡄࡉࡌ
ࡖࡋࡀࡁࡉࡔࡋࡅࡍ ࡋࡃࡉࡋࡉࡀ ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ
ࡅࡀࡓࡂࡁࡀ ࡅࡌࡉࡅࡍࡀࡍ ࡋࡀࡓࡀࡄࡉࡌ
ࡆࡀࡄࡁࡀ ࡅࡀࡊࡎࡀࡐ ࡋࡀࡓࡀࡄࡉࡌ
ࡅࡀࡒࡅࡕ ࡀࡉࡉࡍࡀ ࡋࡀࡔࡓࡀࡕ ࡏࡋࡇ
ࡏࡉࡊࡋࡕࡀ ࡖࡀࡐࡂࡓࡉࡀ ࡋࡀࡓࡀࡄࡉࡌ
ࡋࡀࡏࡉࡍࡔࡉࡀ ࡓࡀࡄࡌࡉࡀ ࡖࡋࡉࡋࡉࡀ
ࡋࡀࡔࡓࡀࡕ ࡏࡋࡇ ࡀࡒࡅࡕ ࡀࡉࡉࡍࡀ
ࡅࡌࡍ ࡌࡉࡉࡍࡋࡀࡕ ࡌࡀࡓࡇ ࡋࡀࡋࡑࡀ
ࡋࡀࡏࡉࡍࡔࡉࡀ ࡃࡓࡀࡁࡔࡉࡀ ࡅࡎࡉࡃࡓࡉࡀ
ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡅࡋࡀࡀࡍࡉࡐࡋ ࡁࡉࡀࡌࡀ ࡓࡁࡀ ࡖࡎࡅࡐ
ࡋࡀࡋࡑࡀ ࡌࡍ ࡓࡀࡄࡌࡇ ࡖࡀࡁࡅࡉࡀ
ࡅࡀࡍࡉࡐࡀ ࡉࡅࡌࡀ ࡋࡀࡈࡀࡓ
ࡅࡋࡀࡏࡉࡍࡔࡉࡇ ࡋࡄࡀࡁࡔࡀࡁࡀ
ࡖࡀࡂࡓࡀ ࡅࡆࡉࡃࡒࡀ ࡌࡉࡕࡉࡎࡍࡉࡁ
ࡋࡀࡏࡉࡍࡔࡉࡀ ࡏࡅࡄࡓࡀ ࡖࡓࡁࡉࡀ
ࡌࡉࡕࡉࡎࡍࡉࡁ ࡁࡀࡋࡁࡅࡔࡉࡀ ࡕࡀࡒࡉࡍࡀ
ࡌࡉࡕࡉࡎࡍࡉࡁ ࡁࡓࡀࡄࡌࡉࡀ ࡖࡋࡉࡋࡉࡀ
ࡖࡄࡀࡎࡉࡓ ࡌࡀࡋࡀࡋࡇ ࡁࡉࡎࡓࡉࡒ ࡈࡀࡉࡉࡋࡍࡇ
ࡖࡌࡍ ࡓࡁࡉࡀ ࡀࡎࡂࡅࡍ ࡏࡅࡕࡓࡉࡀ
ࡌࡍ ࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ ࡌࡉࡄࡔࡉࡁ
ࡗ ࡈࡀࡉࡉࡍ ࡈࡅࡀࡍ ࡃࡀࡉࡊࡀ
ࡖࡋࡔࡅࡌࡇ ࡖࡉࡀࡅࡀࡓ ࡌࡉࡕࡀࡓࡐࡉࡔࡉࡀ
ࡌࡉࡄࡔࡉࡁ ࡌࡍ ࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ
ࡀࡄࡍࡀࡓࡕࡇ ࡔࡓࡀࡕ ࡋࡃࡌࡅࡕࡅࡍ
ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ
ࡒࡓࡉࡁࡇ ࡁࡀࡊࡋࡅࡆࡀ ࡅࡀࡓࡐࡉࡔࡉࡕ ࡕࡀࡓࡌࡉࡃࡉࡀ ࡋࡀࡊ
ࡏࡕࡓࡉࡋࡑࡅࡍ ࡃࡉࡓࡀࡊ ࡋࡁࡉࡕ ࡓࡅࡓࡁࡉࡀ
ࡀࡌࡀࡓࡀࡍࡋࡅࡍ
ࡅࡃࡋࡀࡈࡀࡉࡉࡍ ࡄࡀࡀࡊ ࡌࡉࡕࡀࡂࡆࡀࡓ
ࡂࡅࡐࡀࡍ ࡖࡈࡀࡉࡉࡍ ࡎࡀࡋࡉࡒ
ࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡖࡁࡀࡉࡉࡁࡍࡉࡀ ࡅࡌࡉࡕࡀࡓࡐࡀࡔࡁࡉࡀ ࡎࡀࡋࡉࡒ
ࡅࡀࡍࡉࡐࡋ ࡁࡉࡀࡌࡀ ࡓࡁࡀ ࡖࡎࡅࡐ
ࡖࡋࡀࡁࡀࡉࡉࡁࡍࡉࡀ ࡅࡋࡀࡌࡉࡕࡀࡓࡐࡀࡔࡁࡉࡀ ࡌࡉࡎࡐࡉࡒ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Classical Mandaic source text from Charles G. Häberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). Accessed via Internet Archive digital lending under CC BY-NC-ND 4.0 license. URL: archive.org/details/mandaeanbookofjohn. Chapter 57 Mandaic text extracted from PDF pages 175 and 177 (0-indexed). Chapter 57 English reference on pages 176 and 178 (headers "56:28 – 57:32" and "57:33 – 58:14"). Page numbers [211]–[214] and verse markers stripped. Column-break markers (‖) removed. Source text presented in raw PyMuPDF extraction order with couplet-reversal artifact noted. Unicode Mandaic block (U+0840–U+085F) preserves the original script.

Chapter 58 — The Treasure Enthroned

Chapter fifty-eight of the Mandaean Book of John (Drašia ḏ-Iahia), the principal mythological and liturgical scripture of the Mandaean tradition. The Book of John preserves the cosmological and soteriological teachings of Mandaeism — one of the last surviving Gnostic religions, practised today by approximately 100,000 adherents, primarily in Iraq and the diaspora.

This chapter is a companion poem to Chapter 57 (Life's Treasure), sharing the same refrain: "simat an simat hiia" — "a treasure am I — Life's treasure!" Where Chapter 57 declared the treasure's identity through ten tolls of the refrain, Chapter 58 narrates her enthronement and cosmic mission. The Jordan sets a throne for her. She becomes a mighty garment that makes all who don her greater than the world, a king's garment that conceals and magnifies. Great Plant receives a covenant and is dressed in the treasure. Life's Sam dispatches her aboard his radiant tartabuna to the adamantine worlds, where she travels in ships of radiance. The excellencies greet her arrival, and Great Plant installs her — whose secret name is kept for Yukabar. The refrain tolls only twice (verses 1 and 26), marking the transition from self-declaration to cosmic journey. No closing doxology separates this chapter from Chapter 59, suggesting the Treasure speech continues across the chapter boundary.

Classical Mandaic source text from the critical edition of Häberl and McGrath (2020).

A treasure am I — Life's treasure!
The Jordan set a throne for me.
The Jordans flow with my fragrance,
and the waters rejoice in my radiance.
The living waters rejoice,
and they exult in the presence of my radiance.

My radiance and that of the Jordan —
they grow strong within them;
within them they grow strong,
and their form shines from head to toe.

A mighty garment am I,
which all who donned rejoiced and were glad;
those who donned me, their fragrance sweetened,
and they grew greater than the world.

A king's garment am I.
I magnify the king
and conceal him from the excellencies.
With my presence he stands guard,
and in me he delights and shines.

From head to toe
he shines with me and is set apart by me.
He says, "Whoever
dons this garment
shall shine, and his form shall grow
mighty as mine."

A crown was I
for the king, and at the head of his settlement
he set a chair for me
from beginning to end.

When he set a chair for me,
all gave obedience to me.
All gave their obedience to me;
they praised my form
from head to toe.

Then he spoke to Great Plant
and fashioned a covenant with him.
From his garments he dressed him,
and he dressed me, Life's treasure, upon him.

He dressed me upon him
so that I concealed his form,
and I say to him:
"Go with the power of Life's treasure.
All your works shall be secure.
Secure shall be all your works,
and you chose one who is like you and guards you,
for the one for whom the garment is destined
is destined to stand apart from you,

but he shall give his obedience to you."

A treasure am I — Life's treasure!
Life's Sam, with his radiant tartabuna,
sent me to the adamantine worlds;
to the adamantine worlds he sent me,
to be a garment for the king,
to illumine his form in his settlement,
to spread still greater glory,

that excellencies might shine in his likeness.

We ride forth and we travel;
we pass in ships of radiance.
In ships of radiance we pass,
and we come upon the border region.
Our radiance shone upon the adamantine worlds;
they shone by the power of Life's treasure.
By the power of Life's treasure they shone;
they came out before Life's treasure,

and they said to her:
"Blessed is your coming, Life's treasure,
in whose fragrance excellencies delight,
and within whom the settlements are bright."

Then Great Plant installed her
whose counsel the Mighty has upheld,
and whose secret name is kept for Yukabar.

Colophon

Good Works Translation from Classical Mandaic. Translated by the Good Works Library (NTAC + Claude), 2026.

Established departures from previous chapters maintained: utria = excellencies, šikinta = settlement, naṣb rba = Great Plant, sam hiia = Life's Sam, min riš briš = from head to toe. No closing doxology separates this chapter from Chapter 59 in the Mandaic text, indicating a continuous Treasure speech sequence spanning Chapters 57–59 (at minimum). The doxological formula (hiia zakiin) appears only at the close of Chapter 57.

Independent Good Works Translation from Classical Mandaic, published online by the Good Works Library, 2026. Chapter 58 of 76.

Compiled and formatted for the Good Works Library, 2026.

Source Text: ࡃࡓࡀࡔࡉࡀ ࡖࡉࡀࡄࡉࡀ — ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ ࡁ

Classical Mandaic source text from Häberl & McGrath, The Mandaean Book of John (2020), Chapter 58. Extracted from the critical edition PDF via PyMuPDF. Pages 177 and 179 (0-indexed). Page numbers, verse number markers, and column-break markers stripped. Note: PyMuPDF extracts couplet pairs in reversed order (the w- prefix on continuation lines helps identify the second line of each pair); this source text preserves the raw extraction order. For the critical edition's correct line order, consult the original PDF. Unicode Mandaic block (U+0840–U+085F) preserves the original script.

ࡉࡀࡓࡃࡀࡍ ࡅࡊࡓࡎࡉࡀ ࡕࡓࡀࡋࡑࡉࡀ
ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ
ࡅࡌࡉࡀ ࡁࡆࡉࡅࡀࡉ ࡓࡀࡅࡆࡉࡀ
ࡉࡀࡓࡃࡉࡍࡀ ࡁࡓࡉࡄࡀࡉ ࡓࡀࡃࡉࡍ
ࡅࡁࡀࡍࡉࡐࡀ ࡆࡉࡅࡀࡉ ࡎࡀࡄࡒࡉࡀ
ࡓࡀࡅࡆࡉࡀ ࡌࡉࡀ ࡄࡉࡉࡀ
ࡁࡂࡀࡅࡀࡉࡄࡅࡍ ࡌࡉࡕࡓࡀࡅࡓࡁࡉࡀ
ࡆࡉࡅࡀࡉ ࡅࡆࡉࡅࡀ ࡖࡉࡀࡓࡃࡀࡍ
ࡅࡀࡍࡄࡓࡀ ࡃࡌࡅࡕࡅࡍ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡌࡉࡕࡓࡀࡅࡓࡁࡉࡀ ࡁࡂࡀࡅࡀࡉࡄࡅࡍ
ࡖࡅࡊࡋ ࡌࡀࡍ ࡖࡋࡉࡁࡔࡀࡍ ࡄࡃࡀ ࡅࡕࡁࡀࡎࡀࡌ
ࡋࡁࡅࡔࡀ ࡀࡀࡍ ࡖࡓࡅࡓࡁࡉࡀ
ࡅࡕࡓࡀࡅࡓࡀࡁ ࡌࡉࡇࡍ ࡌࡍ ࡀࡋࡌࡀ
ࡖࡋࡉࡁࡔࡀࡍ ࡁࡎࡅࡌ ࡓࡉࡄࡇ
ࡅࡋࡌࡀࡋࡀࡊ ࡓࡀࡅࡓࡉࡁࡕࡇ
ࡋࡁࡅࡔࡀ ࡀࡀࡍ ࡄࡅࡉࡕ ࡖࡌࡀࡋࡀࡊ
ࡅࡎࡊࡀࡉࡕࡇ ࡌࡍ ࡏࡅࡕࡓࡉࡀ
ࡅࡁࡂࡀࡅࡀࡉ ࡄࡀࡃࡉࡀ ࡅࡀࡍࡄࡀࡓ
ࡅࡁࡀࡑࡅࡕࡀࡉ ࡃࡉࡋࡉࡀ ࡀࡍࡈࡀࡓ
ࡀࡍࡄࡓࡉࡁࡉࡀ ࡅࡌࡉࡕࡀࡓࡐࡉࡔࡉࡁࡉࡀ
ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡖࡄࡀࡆࡉࡍ ࡋࡁࡅࡔࡀ ࡉࡍࡋࡁࡀࡔ
ࡀࡌࡀࡓ ࡖࡅࡊࡋ ࡌࡀࡍ
ࡃࡌࡅࡕࡇ ࡀࡅࡊࡀࡕ ࡃࡉࡋࡉࡀ
ࡉࡍࡁࡀࡓ ࡅࡉࡍࡕࡓࡀࡅࡓࡀࡁ
ࡋࡌࡀࡋࡀࡊ ࡅࡁࡓࡉࡔ ࡔࡉࡊࡕࡍࡇ
ࡕࡀࡂࡀ ࡀࡀࡍ ࡄࡅࡉࡋࡇ
ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡅࡊࡓࡎࡉࡀ ࡕࡓࡀࡋࡑࡉࡀ
ࡅࡊࡋࡄࡅࡍ ࡃࡅࡍࡕࡀ ࡋࡃࡉࡋࡉࡀ ࡉࡀࡄࡁࡉࡀ
ࡗ ࡅࡊࡓࡎࡉࡀ ࡕࡓࡀࡋࡑࡉࡀ
ࡋࡀࡃࡌࡅࡕࡀࡉ ࡌࡔࡀࡁࡉࡋࡇ
ࡅࡊࡋࡄࡅࡍ ࡉࡀࡄࡁࡉࡀ ࡃࡅࡍࡕࡀ ࡋࡃࡉࡋࡉࡀ
ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡅࡅࡊࡔࡈࡀ ࡌࡉࡇࡍ ࡎࡍࡉࡁ
ࡄࡀࡉࡆࡀࡊ ࡀࡌࡀࡓࡋࡇ ࡋࡍࡀࡑࡁ ࡓࡁࡀ
ࡅࡋࡃࡉࡋࡉࡀ ࡎࡉࡌࡀࡕࡄࡉࡉࡀ ࡀࡊࡎࡉࡀࡍ ࡏࡋࡇ
ࡌࡍ ࡋࡁࡅࡔࡉࡇ ࡀࡋࡁࡅࡔࡉࡇ
ࡖࡀࡀࡍ ࡎࡊࡀࡉࡕࡇ ࡋࡃࡌࡅࡕࡇ
ࡏࡋࡇ ࡀࡊࡎࡉࡀࡍ
ࡅࡀࡌࡀࡓࡀࡍࡋࡇ
ࡅࡊࡋࡄࡅࡍ ࡏࡁࡉࡃࡀࡕࡀࡊ ࡉࡍࡕࡀࡒࡀࡍࡍ
ࡏࡆࡉࡋ ࡁࡄࡀࡉࡋࡇ ࡖࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ
ࡅࡁࡄࡀࡓࡕ ࡖࡀࡅࡊࡀࡕࡀࡊ ࡅࡈࡍࡉࡓ ࡏࡋࡀࡊ
ࡉࡍࡕࡀࡒࡀࡍࡍ ࡅࡊࡋࡄࡅࡍ ࡏࡁࡉࡃࡀࡕࡀࡊ
ࡏࡕࡉࡕࡋࡇ ࡎࡉࡈࡀࡓ ࡉࡍࡒࡅࡌ ࡌࡉࡀࡍࡊ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡏࡕࡉࡕࡋࡇ ࡋࡁࡅࡔࡀ
ࡅࡃࡅࡍࡕࡀ ࡋࡃࡉࡋࡀࡊ ࡉࡍࡃࡀࡍࡋࡀࡊ
ࡎࡀࡌ ࡄࡉࡉࡀ ࡁࡈࡀࡓࡈࡀࡁࡅࡅࡍࡍ ࡖࡆࡉࡅࡀ
ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ
ࡋࡀࡋࡌࡉࡀ ࡔࡀࡃࡓࡀࡍ ࡖࡃࡌࡀࡎࡀ
ࡋࡀࡋࡌࡉࡀ ࡖࡃࡌࡀࡎࡀ ࡔࡀࡃࡓࡀࡍ
ࡋࡀࡄࡍࡅࡓࡉࡀ ࡃࡌࡅࡕࡇ ࡁࡔࡉࡊࡕࡍࡇ
ࡌࡀࡄࡅࡉࡋࡅࡍ ࡋࡁࡅࡔࡀ ࡋࡌࡀࡋࡀࡊ
ࡖࡏࡅࡕࡓࡉࡀ ࡁࡀࡃࡌࡅࡕࡇ ࡀࡍࡄࡓࡉࡀ
ࡌࡉࡔࡓࡉࡀ ࡏࡒࡀࡓࡀ ࡓࡁࡀ
ࡁࡎࡉࡐࡀࡍࡕࡀ ࡖࡆࡉࡅࡀ ࡀࡃࡉࡍࡍ
ࡓࡀࡃࡉࡉࡍࡍ ࡅࡌࡀࡎࡂࡉࡉࡍࡍ
ࡀࡋࡌࡀ ࡋࡁࡉࡕ ࡌࡉࡓࡑࡉࡀ ࡌࡈࡉࡍ
ࡀࡃࡉࡍࡍ ࡁࡎࡉࡐࡀࡍࡕࡀ ࡖࡆࡉࡅࡀ
ࡁࡄࡀࡉࡋࡇ ࡖࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ ࡄࡍࡀࡓ
ࡆࡉࡅࡀࡍ ࡃࡀࡍ ࡏࡋ ࡀࡋࡌࡉࡀ ࡖࡃࡌࡀࡎࡀ
ࡄࡉࡅࡍࡍ ࡀࡋࡀࡍࡇࡐ ࡖࡎࡉࡌࡀࡕࡄࡉࡉࡀ ࡀࡍࡒࡐࡉࡀ
ࡄࡍࡀࡓ ࡁࡄࡀࡉࡋࡇ ࡖࡎࡉࡌࡀࡕࡄࡉࡉࡀ
ࡅࡀࡌࡓࡉࡋࡇ
ࡖࡏࡅࡕࡓࡉࡀ ࡁࡓࡉࡄࡉࡊ ࡁࡀࡎࡌࡉࡀ
ࡁࡓࡉࡊ ࡌࡉࡕࡉࡀࡉࡍࡊ ࡎࡉࡌࡀࡕࡄࡉࡉࡀ
ࡅࡔࡉࡊࡀࡍࡕࡀ ࡁࡂࡀࡅࡉࡊ ࡌࡉࡉࡍࡄࡓࡀ
ࡖࡓࡁࡉࡀ ࡅࡊࡔࡈࡀ ࡋࡌࡀࡋࡀࡊ
ࡄࡀࡉࡆࡀࡊ ࡍࡀࡑࡁ ࡓࡁࡀ ࡎࡀࡌࡋࡇ
ࡅࡔࡅࡌࡇ ࡀࡊࡎࡉࡀ ࡈࡍࡉࡓ ࡏࡋ ࡉࡅࡀࡊࡁࡀࡓ

Source Colophon

Classical Mandaic source text from Charles G. Häberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). Open access, Internet Archive. CC BY-NC-ND 4.0. Extracted via PyMuPDF from the PDF text layer. The Mandaic text is in Unicode (Mandaic block U+0840–U+085F), preserving the critical edition's orthography.

Chapter 59 — The Treasure's Journey

Chapter fifty-nine of the Mandaean Book of John (Drašia ḏ-Iahia), the principal mythological and liturgical scripture of the Mandaean tradition. The Book of John preserves the cosmological and soteriological teachings of Mandaeism — one of the last surviving Gnostic religions, practised today by approximately 100,000 adherents, primarily in Iraq and the diaspora.

This is the longest chapter in the Treasure speech sequence. Where Chapter 57 declared the treasure's identity through ten tolls of the refrain, and Chapter 58 narrated her enthronement and cosmic dispatch, Chapter 59 unfolds the full journey. Life's Sam gives the treasure seven endowments — garment, girdle, crown, fragrance, power, helpers, and victory — and sends her forth. She transplants Great Plant, founds settlements with water and air, and rides through the cosmos visiting the celestial beings in succession. At each station the pattern is the same: arrival, address, gift, confirmation, departure. At Big Sam she gives authority over settlements and Jordans. At Splendid Yawar she confirms him as father of excellencies. At Yushamen she finds him plotting and restores him. At Abator she appoints the cosmic judge, then confronts him with three woes for his anger against Ptahil. At Ptahil she hears the demiurge's plea for rescue from the darkness his own creation produced, and Manda d'Heyyi delivers the judgment: the planets arose from your wrath, rage, and lust. The doxology closes: And Life triumphs — the first closing formula since Chapter 57.

Classical Mandaic source text from the critical edition of Häberl and McGrath (2020).

A treasure am I — Life's treasure!
Life's Sam gave me a pure garment
within which worlds shine.

He gave me a girdle, a girdle of living waters
in which there is no pain or affliction.

He gave me a great crown
in whose radiance worlds shine.

He gave me a fragrance most pleasing,
that waters might delight in my scent.

He gave me a great power
that shines and illumines continually.

He gave me secret helpers
and appointed watchers over me.

He gave me a great victory
through which the Jordans were purified.

When they utter my name over the Jordan,
then they set my might upon it,
and the Jordan rises within me,
and the excellencies possess the truth.

It gives them speech and hearing
and purifies them from the mortal world.

It gives them a shining form,
and my might and valour
are set upon the Jordan.

It transplanted Great Plant,
whom it clothed within me.

My power illumines the worlds
and brings down watercourses.

It brings down streams of living water.
By my power and by that of water and air,
radiant lands took shape.

By my power and by that of water and air,
radiant settlements were founded.

By my power and by that of water and air,
excellencies have fruits, vines, and trees.

They planted for them radiant clouds
which brought speech and hearing.

They gave them a pure sign,
consecrated by their power.

They shall be consecrated by their power
and set upon the pure boundary.

They shall be set upon radiant thrones
and called the heads of the worlds.

Each shall be more magnificent than the last.
He with whom the secret of his forebears
and the words of his forebears abide

is more exalted than all the excellencies,
and his form is exalted, shines, and illumines,
like the radiant sparks in the place of light.

By my power and by that of water and air,
order was given to all the worlds of light.
Order was given to all the worlds of light,
and they had dominion over them.

We set them in order and illumine them,
and raised our works to the summit.

We made a passage for the excellencies,
and they gave treasures to the worlds.

They gave a creation to the king,
for it was created by them.

We ride forth and we travel,
and we come upon Big Sam.
We address Big Sam
and we say to him:
"Your radiance is steadfast, your form is bright,
for it spread your beauty over us."

We gave authority to Big Sam,
entirely over the settlements and the Jordans.

We ride forth and we travel,
and we come upon Splendid Yawar.
When we reached Splendid Yawar,
we addressed Splendid Yawar:
"You are a father of excellencies
and lord of all the settlements.
Life has surely created for you
and given you dominion over the enclosure,

and over all the works of the place of light."

Then Manda d'Heyyi clothed himself with us,
and we placed our power and secret upon him.

We ride forth and we travel,
and we come upon Yushamen's house.
When we arrived at Yushamen's house,
our radiance shone forth upon Yushamen.
Upon Yushamen's house our radiance shone.
Yushamen was engaged in plotting.

When he was engaged in plotting,
he went out through the gate of his shell.

When we saw him,
we address him:
"You are our great father and the first one,
and your radiance shines forth in passing.
Your movements are in the house of Life,
and your deeds are recognised in the place of light.
They call you the arranger of ordinances;
you are the lord of all goodness."

I gave him radiance and clarity,
and I set him up in his settlement forever.

We ride forth and we travel,
and we come upon Abator's house.
When we arrived at Abator's house,
our radiance shone forth upon Abator.
Abator sprang up, rose from his throne,
and made a petition to Life.
To Life he made a petition

on account of the wrongful deeds he had done.

The three excellencies said to him:
"Rejoice, ladies, rejoice,
that truth is in this man,
who is dressed in the garb of radiance.
He is dressed in the garb of radiance,
and light is cast over his shoulders.
Our father weighs with the scales
and signs with the pure sign."

Then I appointed Abator
over the great Jordan of living water,

and over the souls that rise
to the everlasting abode,
and over the goodwill and praise
that rise from the world.
I posted him over the Seven and the Twelve,
for him to command and be obeyed completely.

We said to him:
"Why do you fail, Abator,
when you were transplanted from the hidden places?

Why do you fail, Abator,
when you are from the pure radiance?
Why do you fail, Abator,
and grow angry with Ptahil,
he being roused by you?

Now it is perversity and wickedness
that come from the two of you;
the souls suffer from their faults
and are turned away.

The one who stands firmly shall rise
on the paths of truth;
he shall rise to the place of light.
The one who does not stand firmly —
he shall end up at the end of the world."

I have concealed Abator from the Seven
and protected his treasure, from top to bottom.
I gave him radiance and clarity.
We put some of the air's fragrance upon him.

We confirmed his deeds
and confirmed his speech, from beginning to end.

We ride forth and we travel,
and we come upon Excellent Ptahil.
When we arrived at Excellent Ptahil,
he was filled with love
and says:
"If it pleases my father Manda d'Heyyi,
quickly send a boon to me,

that they lift the clouds of darkness from me.
Each and every day
brings perversion and wickedness to mind,
need and failure,
because my father grew angry with me."

We address him and say:
"The chosen one whom Life sent to them
and set up a throne for him in the place of light —

we shall surely illumine him
and raise him to the everlasting abode."

He said to them:
"If the disciples have made mistakes,
if the Seven set stumbling blocks,
I shall be surrounded within a cloud of darkness!
If the Mighty grows angry with me,
shall I be mentioned before the Mighty?"

Manda d'Heyyi spoke
to Excellent Ptahil, saying:
"You shall be held responsible
for the stumbling blocks and the disciples,
for the planets came into being
from your wrath, rage, and lust.
You have given them power over the disciples
who sin against the Mighty and offend him.

He shall set passion and lust upon them
and put them at the end of the world.
They shall ply with intoxicants
the world's children who are held back.
If they sin against the disciples,
it shall be through your foolishness, Ptahil.
If your disciples sin,
it shall be through your foolishness, Ptahil."

Thus spoke Manda d'Heyyi,
and he responds to Excellent Ptahil
and says to him:

100

"Our father, the chosen without flaw, desired
that Yawar be a helper for you.
Yawar was a helper for you,
and Sunday was a saviour for you.
The Great Life knows your name,
and has surely created the Jordan that sent you."

And Life triumphs!

Colophon

Good Works Translation from Classical Mandaic. Translated by the Good Works Library (NTAC + Claude), 2026.

The English translation was independently derived from the Classical Mandaic source text. Häberl & McGrath's English translation was consulted as a reference to verify readings in ambiguous passages, and this consultation is acknowledged. Key departures from the reference translation: (1) "radiance" for ziua/rauzia — maintained from Chapters 57–58 as the pipeline standard for ziua, replacing H&M's "splendor." (2) "fragrance" for riha — maintained from Chapter 58; sacred register for the divine aroma. (3) "illumine" for anhar — maintained from previous chapters; formal register. (4) "valour" for gabaruata — warrior-register rather than H&M's "heroics," reflecting the Mandaic root G-B-R (hero, warrior). (5) "dominion" for šalahiata — stronger than H&M's "power" or "authority" for delegated cosmic governance. (6) "might" for haila — distinguished from haila rba ("great power"), maintaining the root sense of strength-in-action. (7) "forebears" for abahat — more archaic than H&M's "ancestors" for the transmission of divine secrets across generations. (8) "the Mighty" for rbia — maintained from previous chapters for the Great Life in judicial contexts. (9) "foolishness" for sakluta — maintained from H&M; the Mandaic S-K-L root (folly, ignorance) produces the same theological weight in both renderings. (10) "saviour" for pariqa — the Mandaic P-R-Q root means "to save, deliver"; "savior" preserves the soteriological weight of Sunday (Habšaba) as Ptahil's rescuer. (11) Feminine pronouns for simat hiia in third-person references — simat is grammatically feminine in Mandaic.

Established departures from previous chapters maintained: utria = excellencies, šikinta = settlement, naṣb rba = Great Plant, sam hiia = Life's Sam, min riš briš = from head to toe, atar hnura = place of light, daura taqan = everlasting abode, sipanta d-ziua = ships of radiance. The closing doxology (hiia zakiin) appears at the end of this chapter — the first since Chapter 57, confirming that Chapters 57–59 form a single continuous Treasure speech sequence.

This is the longest chapter in the Treasure speech sequence and the longest translated in the Book of John pipeline. The cosmic journey structure — visiting Big Sam, Splendid Yawar, Yushamen, Abator, and Excellent Ptahil in succession — mirrors the Mandaean cosmological hierarchy, descending from the highest uthras through the judicial apparatus to the demiurge. At each station the treasure gives radiance, confirming the celestial being's role in the cosmic order. The Ptahil encounter (verses 77–105) contains the chapter's theological climax: the demiurge is responsible for the material world's corruption because the planets arose from his wrath, and if the disciples sin, it is through his foolishness. Yet even Ptahil is not condemned — Yawar is appointed as his helper, and Sunday as his saviour. The Mandaean cosmos punishes and rescues in the same breath.

Independent Good Works Translation from Classical Mandaic, published online by the Good Works Library, 2026. Chapter 59 of 76.

Compiled and formatted for the Good Works Library, 2026.

Source Text: ࡃࡓࡀࡔࡉࡀ ࡖࡉࡀࡄࡉࡀ — ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ ࡂ

Classical Mandaic source text from Häberl & McGrath, The Mandaean Book of John (2020), Chapter 59. Extracted from the critical edition PDF via PyMuPDF. Pages 179, 181, 183, and 185 (0-indexed). Page numbers, verse number markers, and column-break markers stripped. Note: PyMuPDF extracts couplet pairs in reversed order in some sections (the w- prefix on continuation lines helps identify the second line of each pair); this source text preserves the raw extraction order. For the critical edition's correct line order, consult the original PDF. Unicode Mandaic block (U+0840–U+085F) preserves the original script.

ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ
ࡖࡁࡂࡀࡅࡇ ࡀࡍࡄࡓࡉࡀ ࡀࡋࡌࡉࡀ
ࡎࡀࡌ ࡄࡉࡉࡀ ࡏࡄࡀࡁࡋࡉࡀ ࡋࡁࡅࡔࡀ ࡃࡀࡉࡊࡀ
ࡖࡉࡊࡁࡉࡀ ࡅࡈࡍࡉࡈࡉࡀ ࡋࡉࡕࡁࡇ
ࡏࡄࡀࡁࡋࡉࡀ ࡄࡉࡌࡉࡀࡀࡍ ࡄࡉࡌࡉࡀࡍ ࡌࡉࡀ
ࡖࡁࡆࡉࡅࡇ ࡀࡍࡄࡓࡉࡀ ࡀࡋࡌࡉࡀ
ࡏࡄࡀࡁࡋࡉࡀ ࡕࡀࡂࡀ ࡓࡁࡀ
ࡖࡌࡉࡀ ࡁࡓࡉࡄࡀࡉ ࡁࡀࡎࡉࡌࡉࡀ
ࡏࡄࡀࡁࡋࡉࡀ ࡓࡉࡄࡀ ࡁࡀࡎࡉࡌࡀ
ࡖࡁࡀࡉࡀࡓ ࡅࡌࡀࡄࡍࡀࡓ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡏࡄࡀࡁࡋࡉࡀ ࡄࡀࡉࡋࡀ ࡓࡁࡀ
ࡅࡈࡍࡉࡓࡉࡀ ࡔࡀࡋࡉࡈ ࡏࡋࡀࡉ
ࡏࡄࡀࡁࡋࡉࡀ ࡀࡃࡉࡀࡅࡓࡉࡀ ࡀࡊࡎࡉࡉࡀ
ࡖࡁࡂࡀࡅࡀࡉ ࡉࡀࡓࡃࡉࡍࡀ ࡌࡉࡆࡃࡀࡉࡊࡀ
ࡏࡄࡀࡁࡋࡉࡀ ࡆࡀࡅࡊࡕࡀ ࡓࡀࡁࡕࡉࡀ
ࡄࡀࡉࡋࡀࡉ ࡏࡋࡇ ࡔࡀࡓࡉࡀ
ࡗ ࡔࡅࡌࡀࡉ ࡏࡋ ࡉࡀࡓࡃࡀࡍ ࡌࡀࡃࡉࡊࡓࡉࡋࡇ
ࡅࡄࡀࡅࡉࡋࡅࡍ ࡔࡓࡀࡓࡀ ࡋࡏࡅࡕࡓࡉࡀ
ࡅࡁࡂࡀࡅࡀࡉ ࡎࡀࡋࡉࡒ ࡉࡀࡓࡃࡀࡍ
ࡅࡌࡆࡀࡉࡊࡋࡅࡍ ࡌࡍ ࡀࡅࡃࡉࡀ
ࡉࡀࡄࡉࡁࡋࡅࡍ ࡏࡌࡓࡀ ࡅࡔࡉࡌࡀ
ࡅࡄࡀࡉࡋࡀࡉ ࡅࡂࡀࡁࡀࡓࡅࡀࡕࡀࡉ
ࡉࡀࡄࡉࡁࡋࡅࡍ ࡃࡌࡅࡕࡀ ࡀࡍࡄࡉࡓࡕࡀ
ࡏࡋ ࡉࡀࡓࡃࡀࡍ ࡔࡓࡉࡀ
ࡖࡁࡂࡀࡅࡀࡉ ࡌࡉࡕࡀࡒࡀࡍ
ࡏࡕࡉࡍࡉࡑࡁࡋࡇ ࡋࡍࡀࡑࡁ ࡓࡁࡀ
ࡅࡌࡀࡓࡃࡉࡕࡀ ࡖࡌࡉࡀ ࡌࡀࡓࡃࡉࡀ
ࡀࡋࡌࡉࡀ ࡄࡀࡉࡋࡀࡉ ࡃࡉࡋࡉࡀ ࡌࡀࡄࡍࡀࡓ
ࡌࡀࡓࡃࡉࡀ ࡏࡈࡑࡅࡉࡍࡀ ࡖࡌࡉࡀ ࡄࡉࡉࡀ
ࡀࡓࡒࡀࡄࡀࡕࡀ ࡖࡆࡉࡅࡀ ࡌࡉࡕࡌࡉࡎࡉࡀ
ࡁࡄࡀࡉࡋࡀࡉ ࡅࡁࡄࡀࡉࡋࡀࡉࡄࡅࡍ ࡖࡌࡉࡀ ࡅࡀࡉࡀࡓ
ࡔࡉࡊࡀࡍࡕࡀ ࡖࡆࡉࡅࡀ ࡌࡉࡔࡕࡉࡊࡀࡍࡍ
ࡅࡁࡄࡀࡉࡋࡀࡉ ࡅࡁࡄࡀࡉࡋࡀࡉࡄࡅࡍ ࡖࡌࡉࡀ ࡅࡀࡉࡀࡓ
ࡉࡐࡓࡉࡀ ࡅࡏࡌࡁࡉࡀ ࡅࡏࡋࡀࡉࡍࡀ ࡋࡏࡅࡕࡓࡉࡀ
ࡅࡁࡄࡀࡉࡋࡀࡉ ࡅࡁࡄࡀࡉࡋࡀࡉࡄࡅࡍ ࡖࡌࡉࡀ ࡅࡀࡉࡀࡓ
ࡖࡏࡌࡓࡀ ࡅࡔࡉࡌࡀ ࡓࡀࡃࡉࡍ
ࡍࡀࡑࡁࡋࡅࡍ ࡀࡀࡍࡉࡍࡀ ࡖࡆࡉࡅࡀ
ࡁࡄࡀࡉࡋࡀࡉࡄࡅࡍ ࡃࡉࡋࡅࡍ ࡌࡉࡕࡄࡉࡕࡌࡉࡀ
ࡏࡄࡀࡁࡋࡅࡍ ࡓࡅࡔࡅࡌࡀ ࡃࡀࡉࡊࡀ
ࡅࡏࡋ ࡌࡉࡓࡑࡉࡀ ࡃࡀࡉࡊࡀ ࡌࡉࡕࡉࡓࡉࡑࡀ
ࡌࡉࡕࡄࡉࡕࡌࡉࡀ ࡁࡄࡀࡉࡋࡀࡉࡅࡍ
ࡅࡓࡉࡔ ࡀࡋࡌࡉࡀ ࡌࡉࡕࡒࡉࡓࡉࡀ
ࡌࡉࡕࡉࡓࡉࡑࡀ ࡏࡋ ࡀࡊࡓࡎࡀࡅࡀࡕࡀ ࡖࡆࡉࡅࡀ
ࡌࡉࡕࡓࡀࡅࡓࡁࡉࡀ ࡄࡀࡃ ࡌࡍ ࡄࡃࡀࡃࡉࡀ
ࡅࡌࡉࡌࡓࡀ ࡖࡀࡁࡀࡄࡀࡕࡇ ࡋࡅࡀࡕࡇ ࡌࡉࡔࡕࡉࡊࡍ
ࡌࡀࡍ ࡖࡓࡀࡆࡀ ࡖࡀࡁࡀࡄࡀࡕࡇ
ࡅࡌࡉࡕࡓࡀࡅࡓࡁࡀ ࡃࡌࡅࡕࡇ ࡅࡁࡀࡉࡀࡓ ࡅࡌࡀࡄࡍࡀࡓ
ࡅࡌࡉࡕࡓࡀࡅࡓࡀࡁ ࡌࡍ ࡏࡅࡕࡓࡉࡀ ࡅࡊࡋࡄࡅࡍ
ࡀࡅࡊࡀࡕ ࡔࡀࡌࡁࡉࡁࡉࡀ ࡖࡆࡉࡅࡀ ࡁࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡕࡀࡒࡉࡕࡍࡀ ࡋࡀࡋࡌࡉࡀ ࡖࡄࡍࡅࡓࡀ ࡅࡊࡋࡄࡅࡍ ࡏࡕࡉࡀࡄࡁࡀࡕ
ࡁࡄࡀࡉࡋࡀࡉ ࡅࡁࡄࡀࡉࡋࡀࡉࡄࡅࡍ ࡖࡌࡉࡀ ࡅࡀࡉࡀࡓ
ࡅࡀࡉࡍࡍ ࡏࡔࡕࡀࡋࡀࡈࡉࡍࡍ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ
ࡏࡕࡉࡀࡄࡁࡀࡕ ࡕࡀࡒࡀࡕࡍࡀ ࡋࡀࡋࡌࡉࡀ ࡖࡄࡍࡅࡓࡀ ࡅࡊࡋࡄࡅࡍ
ࡅࡀࡎࡉࡒࡉࡍࡍ ࡋࡏࡁࡉࡃࡀࡕࡀࡍ ࡋࡓࡉࡔ
ࡕࡀࡒࡉࡉࡍࡍ ࡅࡀࡄࡍࡀࡓࡉࡍࡍ
ࡅࡂࡉࡆࡍࡉࡀ ࡋࡀࡋࡌࡉࡀ ࡉࡀࡄࡉࡁࡋࡅࡍ
ࡓࡀࡃࡉࡉࡍࡍ ࡌࡀࡓࡃࡉࡕࡀ ࡋࡏࡅࡕࡓࡉࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡌࡉࡀࡍࡉࡅࡍ ࡏࡕࡉࡍࡉࡑࡁ
ࡉࡀࡄࡉࡁࡋࡇ ࡉࡍࡅࡑࡁࡕࡀ ࡃࡀࡉࡊࡕࡀ ࡋࡌࡀࡋࡀࡊ
ࡀࡋࡌࡀ ࡋࡎࡀࡌ ࡓࡁࡀ ࡌࡈࡉࡍ
ࡓࡀࡃࡉࡉࡍࡍ ࡅࡌࡀࡎࡂࡉࡉࡍࡍ
ࡓࡌࡉࡀࡍࡋࡇ ࡅࡀࡌࡀࡓࡀࡍࡋࡇ
ࡀࡉࡍࡍ ࡏࡉࡍࡀࡀࡍ ࡋࡎࡀࡌ ࡓࡁࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡌࡍ ࡀࡑࡅࡕࡀࡊ ࡔࡓࡀࡕ ࡏࡋࡀࡍ
ࡆࡉࡅࡀࡊ ࡕࡀࡒࡅࡍ ࡅࡃࡌࡅࡕࡀࡊ ࡌࡉࡉࡍࡄࡓࡀ
ࡋࡔࡉࡊࡀࡍࡕࡀ ࡅࡋࡉࡀࡓࡃࡉࡍࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡔࡀࡋࡉࡈࡇࡍ ࡋࡎࡀࡌ ࡓࡁࡀ
ࡀࡋࡌࡀ ࡋࡉࡀࡅࡀࡓ ࡆࡉࡅࡀ ࡌࡈࡉࡍ
ࡓࡀࡃࡉࡉࡍࡍ ࡅࡌࡀࡎࡂࡉࡉࡍࡍ
ࡏࡉࡉࡍࡀࡀࡍ ࡋࡉࡀࡅࡀࡓ ࡆࡉࡅࡀ ࡓࡌࡉࡀࡍࡋࡇ
ࡗ ࡌࡈࡉࡍ ࡉࡀࡅࡀࡓ ࡆࡉࡅࡀ
ࡅࡌࡀࡓࡀࡉࡀࡍ ࡖࡔࡉࡊࡀࡍࡕࡀ ࡅࡊࡋࡄࡉࡍ
ࡀࡁ ࡀࡀࡍࡕ ࡖࡏࡅࡕࡓࡉࡀ
ࡅࡔࡀࡋࡉࡈࡀࡍࡊ ࡋࡉࡊࡌࡀࡑ
ࡉࡍࡅࡑࡁࡕࡀ ࡍࡀࡑࡁࡋࡀࡊ
ࡅࡏࡋ ࡏࡁࡉࡃࡀࡕࡀ ࡖࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡌࡍ ࡄࡀࡉࡋࡀࡍ ࡅࡓࡀࡆࡀࡍ ࡔࡀࡓࡉࡍ ࡏࡋࡇ
ࡄࡀࡉࡆࡀࡊ ࡏࡕࡋࡀࡁࡀࡔ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡁࡃࡉࡋࡀࡍ
ࡀࡋࡌࡀ ࡋࡁࡉࡕ ࡉࡅࡔࡀࡌࡉࡍ ࡌࡈࡉࡍ
ࡓࡀࡃࡉࡉࡍࡍ ࡅࡌࡀࡎࡂࡉࡉࡍࡍ
ࡆࡉࡅࡀࡉࡀࡍ ࡋࡉࡅࡔࡀࡌࡉࡍ ࡃࡀࡍ
ࡗ ࡌࡈࡉࡍ ࡁࡉࡕ ࡉࡅࡔࡀࡌࡉࡍ
ࡉࡅࡔࡀࡌࡉࡍ ࡁࡄࡀࡔࡀࡁࡕࡀ ࡄࡅࡀ
ࡃࡀࡍ ࡆࡉࡅࡀࡉࡀࡍ ࡋࡁࡉࡕ ࡉࡅࡔࡀࡌࡉࡍ
ࡋࡁࡀࡁࡀ ࡖࡄࡉࡋࡁࡅࡇࡍ ࡍࡀࡐࡒ
ࡗ ࡄࡅࡀ ࡁࡄࡀࡔࡀࡁࡕࡀ
ࡏࡉࡍࡀࡀࡍ ࡓࡀࡌࡉࡀࡍࡋࡇ
ࡀࡉࡍࡍ ࡌࡉࡄࡆࡀ ࡖࡄࡆࡀࡉࡇࡍ
ࡅࡓࡉࡔࡀࡉࡀ ࡅࡆࡉࡅࡀࡊ ࡃࡀࡄࡀࡍ ࡁࡄࡉࡋࡀࡐ
ࡀࡁࡅࡍ ࡓࡁࡀ ࡄࡅࡉࡕ
ࡅࡏࡁࡉࡃࡀࡕࡀࡊ ࡌࡁࡀࡔࡒࡓࡀ ࡁࡀࡕࡓࡀ ࡖࡄࡍࡅࡓࡀ
ࡔࡀࡉࡀࡈࡀࡊ ࡄࡅࡀ ࡁࡉࡕ ࡄࡉࡉࡀ
ࡀࡀࡍࡕ ࡌࡀࡓࡀ ࡖࡅࡊࡋࡇ ࡈࡀࡁࡅࡕࡀ
ࡌࡎࡀࡃࡀࡓ ࡎࡉࡃࡓࡉࡀ ࡒࡓࡅࡊ
ࡅࡕࡓࡀࡕࡑࡇ ࡁࡔࡉࡊࡕࡍࡇ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡀࡄࡍࡀࡓࡕࡇ ࡅࡕࡀࡒࡉࡕࡍࡇ
ࡀࡋࡌࡀ ࡋࡁࡉࡕ ࡀࡁࡀࡕࡅࡓ ࡌࡈࡉࡍ
ࡓࡀࡃࡉࡉࡍࡍ ࡅࡌࡀࡎࡂࡉࡉࡍࡍ
ࡆࡉࡅࡀࡉࡀࡍ ࡋࡀࡁࡀࡕࡅࡓ ࡃࡀࡍ
ࡌࡀࡈࡅࡉࡀࡍ ࡋࡁࡉࡕ ࡀࡁࡀࡕࡅࡓ
ࡅࡁࡅࡕࡀ ࡌࡍ ࡄࡉࡉࡀ ࡁࡀࡉࡉࡀ
ࡀࡁࡀࡕࡅࡓ ࡍࡀࡐࡑ ࡅࡒࡀࡌ ࡌࡍ ࡅࡊࡓࡎࡉࡉࡇ
ࡋࡏࡁࡉࡃࡀࡕࡀ ࡄࡀࡎࡉࡓࡀࡕࡀ ࡖࡀࡁࡀࡃ
ࡁࡅࡕࡀ ࡁࡀࡉࡉࡀ ࡌࡍ ࡄࡉࡉࡀ
ࡄࡀࡃࡉࡁࡇ ࡅࡄࡀࡃࡉࡁࡇ ࡀࡀࡍࡉࡍࡀ
ࡅࡀࡌࡀࡓࡋࡇ ࡏࡅࡕࡓࡉࡀ ࡕࡋࡀࡕࡀ
ࡖࡋࡁࡅࡔࡀ ࡖࡆࡉࡅࡀ ࡋࡁࡉࡔ
ࡖࡅࡊࡔࡈࡀ ࡁࡄࡀࡄࡅ ࡂࡀࡁࡓࡀ
ࡅࡄࡍࡅࡓࡀ ࡌࡓࡀࡌࡀࡉ ࡋࡀࡊࡃࡇࡐ
ࡋࡁࡉࡔ ࡋࡁࡅࡔࡀ ࡖࡆࡉࡅࡀ
ࡅࡓࡀࡔࡉࡌࡁࡇ ࡁࡃࡀࡉࡊࡀ ࡓࡅࡔࡅࡌࡀ
ࡀࡁࡅࡍ ࡕࡀࡒࡉࡋࡁࡇ ࡁࡌࡅࡆࡀࡉࡍࡀ
ࡋࡉࡀࡓࡃࡀࡍ ࡓࡁࡀ ࡖࡌࡉࡀ ࡄࡉࡉࡀ
ࡄࡀࡉࡆࡀࡊ ࡔࡀࡋࡉࡈࡇࡍ ࡋࡀࡁࡀࡕࡅࡓ
ࡋࡃࡀࡅࡓࡀ ࡕࡀࡒࡀࡍ
ࡅࡋࡉࡍࡔࡌࡀࡕࡀ ࡖࡎࡀࡋࡒࡀ
ࡖࡎࡀࡋࡒࡀ ࡌࡉࡇࡍ ࡌࡍ ࡀࡋࡌࡀ
ࡅࡋࡏࡓࡅࡕࡀ ࡅࡕࡅࡔࡁࡉࡄࡕࡀ
ࡖࡉࡍࡌࡉࡓࡁࡅࡍ ࡅࡉࡍࡔࡕࡀࡌࡉࡁࡅࡍ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡔࡀࡋࡉࡈࡇࡍ ࡋࡔࡅࡁࡀ ࡅࡕࡓࡉࡎࡀࡓ
ࡀࡌࡀࡓࡀࡍࡋࡇ
ࡗ ࡌࡍ ࡉࡊࡎࡉࡀ ࡏࡕࡉࡍࡉࡑࡁࡕ
ࡀࡋࡌࡀ ࡄࡀࡎࡓࡉࡕ ࡀࡁࡀࡕࡅࡓ
ࡗ ࡌࡍ ࡆࡉࡅࡀ ࡃࡀࡉࡊࡀ ࡄࡅࡉࡕ
ࡀࡋࡌࡀ ࡄࡀࡎࡓࡉࡕ ࡀࡁࡀࡕࡅࡓ
ࡅࡓࡀࡂࡆࡉࡕ ࡋࡕࡐࡀࡄࡉࡋ
ࡀࡋࡌࡀ ࡄࡀࡎࡓࡉࡕ ࡀࡁࡀࡕࡅࡓ
ࡅࡕࡐࡀࡄࡉࡋ ࡏࡋࡀࡊ ࡄࡀࡌ
ࡖࡄࡅࡀࡕ ࡌࡉࡀࡍࡉࡅࡊࡍ
ࡄࡀࡔࡕࡀ ࡄࡀࡓࡂࡕࡀ ࡅࡁࡉࡔࡅࡕࡀ
ࡄࡀࡎࡓࡉࡀ ࡅࡌࡉࡕࡀࡊࡌࡓࡉࡀ
ࡉࡍࡔࡌࡀࡕࡀ ࡁࡄࡅࡎࡓࡀࡅࡍࡍ
ࡁࡃࡉࡓࡉࡊࡀ ࡖࡅࡊࡔࡈࡀ
ࡖࡀࡔࡀࡓ ࡅࡒࡀࡌ ࡎࡀࡋࡉࡒ
ࡉࡍࡎࡀࡒ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡎࡀࡉࡉࡐ ࡁࡎࡀࡅࡇࡐ ࡖࡀࡋࡌࡀ
ࡖࡋࡀࡌࡀࡔࡀࡓ ࡅࡋࡀࡒࡀࡉࡉࡌ
ࡅࡈࡍࡀࡓࡕࡇ ࡋࡂࡉࡆࡍࡉࡇ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡎࡊࡀࡉࡕࡇ ࡋࡀࡁࡀࡕࡅࡓ ࡌࡍ ࡔࡉࡁࡉࡀࡄࡉࡀ
ࡌࡍ ࡁࡅࡎࡌࡀ ࡖࡀࡉࡀࡓ ࡔࡓࡉࡍ ࡏࡋࡇ
ࡀࡄࡍࡀࡓࡕࡇ ࡅࡕࡀࡒࡉࡕࡍࡇ
ࡅࡕࡀࡒࡉࡇࡍ ࡋࡌࡉࡌࡓࡇ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡕࡀࡒࡉࡉࡍࡍ ࡋࡏࡁࡉࡃࡀࡕࡇ
ࡀࡋࡌࡀ ࡋࡕࡐࡀࡄࡉࡋ ࡏࡅࡕࡓࡀ ࡌࡈࡉࡍ
ࡓࡀࡃࡉࡉࡍࡍ ࡅࡌࡀࡎࡂࡉࡉࡍࡍ
ࡄࡅ ࡁࡓࡀࡄࡌࡉࡀ ࡏࡕࡉࡌࡋࡉࡀ
ࡌࡀࡈࡅࡉࡀࡍ ࡋࡕࡐࡀࡄࡉࡋ ࡏࡅࡕࡓࡀ
ࡅࡀࡌࡀࡓ
ࡖࡋࡉࡂࡀࡋ ࡈࡀࡁࡀ ࡔࡀࡃࡀࡓ ࡏࡋࡀࡉ
ࡏࡅ ࡄࡉࡉࡍࡀࡋࡇ ࡋࡀࡁ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡅࡊࡋ ࡉࡅࡌ ࡅࡊࡋ ࡉࡅࡌࡀ
ࡖࡉࡍࡔࡒࡋࡅࡋࡉࡀ ࡀࡓࡉࡐࡋࡉࡀ ࡖࡄࡀࡁࡀࡓࡀ
ࡄࡅࡎࡓࡀࡀࡍ ࡅࡁࡅࡓࡑࡀࡀࡍ
ࡄࡀࡓࡂࡕࡀ ࡅࡁࡉࡔࡅࡕࡀ ࡌࡀࡉࡉࡋ ࡏࡋ ࡏࡅࡓࡑࡇ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡀࡁ ࡓࡂࡀࡆ ࡏࡋࡀࡉ
ࡅࡀࡉࡍࡍ ࡏࡉࡍࡀࡀࡍ ࡓࡀࡌࡉࡀࡍࡋࡇ ࡅࡀࡌࡀࡓࡀࡍࡋࡇ
ࡅࡅࡊࡓࡎࡉࡀ ࡕࡓࡀࡋࡑࡇ ࡁࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡁࡄࡉࡓࡀ ࡖࡄࡉࡉࡀ ࡔࡉࡄࡋࡅࡉࡀ ࡏࡋࡀࡅࡀࡉࡅࡍ
ࡅࡌࡀࡎࡒࡀࡋࡇ ࡋࡃࡀࡅࡓࡀ ࡕࡀࡒࡀࡍ
ࡕࡀࡓࡉࡑࡀࡍࡋࡇ ࡏࡓࡅࡕࡀ ࡖࡌࡀࡉࡓࡀࡋࡇ
ࡀࡌࡀࡓࡋࡅࡍ
ࡗ ࡕࡉࡒࡋࡀࡕࡀ ࡓࡀࡌࡉࡋࡅࡍ ࡔࡉࡁࡉࡀࡄࡉࡀ
ࡗ ࡄࡀࡎࡓࡉࡀ ࡕࡀࡓࡌࡉࡃࡉࡀ ࡏࡁࡉࡃࡉࡋࡅࡍ
ࡅࡀࡀࡍ ࡁࡓࡉࡐࡋࡉࡀ ࡖࡄࡔࡅࡀࡊ ࡌࡉࡕࡀࡊࡓࡀࡊࡀࡍ
ࡒࡅࡃࡀࡌ ࡓࡁࡉࡀ ࡌࡀࡃࡀࡊࡓ ࡏࡋࡀࡉ
ࡗ ࡓࡀࡂࡆࡉࡀ ࡏࡋࡀࡉ ࡓࡁࡉࡀ
ࡋࡕࡐࡀࡄࡉࡋ ࡏࡅࡕࡓࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡀࡌࡀࡓࡋࡇ
ࡌࡀࡋࡉࡋ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡏࡋ ࡕࡉࡒࡉࡋࡀࡕࡀ ࡅࡕࡀࡓࡌࡉࡃࡉࡀ
ࡀࡀࡍࡕ ࡕࡉࡔࡕࡀࡉࡀࡋ
ࡅࡄࡉࡌࡕࡀࡊ ࡃࡉࡋࡀࡊ ࡄࡅࡍ ࡔࡉࡁࡉࡀࡄࡉࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡌࡍ ࡆࡉࡃࡀ ࡅࡓࡅࡂࡆࡀ
ࡖࡄࡀࡈࡉࡁࡅࡍ ࡅࡌࡀࡎࡉࡊࡋࡉࡁࡅࡍ ࡁࡂࡅ ࡓࡅࡓࡁࡉࡀ
ࡔࡀࡋࡉࡈࡕࡉࡅࡍࡍ ࡋࡕࡀࡓࡌࡉࡃࡉࡀ
ࡅࡓࡀࡌࡉࡋࡅࡍ ࡁࡎࡀࡅࡀࡐ ࡖࡀࡋࡌࡀ
ࡅࡓࡀࡌࡉࡍ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ ࡔࡉࡄࡀ ࡅࡔࡉࡂࡓࡀ
ࡋࡉࡁࡇࡍ ࡖࡀࡋࡌࡀ ࡌࡉࡕࡀࡊࡕࡓࡉࡀ
ࡌࡀࡓࡅࡉࡋࡅࡍ ࡁࡓࡅࡉࡕࡀ
ࡁࡎࡀࡋࡊࡅࡕࡀ ࡃࡉࡋࡀࡊ ࡕࡐࡀࡄࡉࡋ ࡕࡉࡄࡅࡉࡀ
ࡏࡅ ࡄࡀࡈࡉࡁࡅࡍ ࡁࡕࡀࡓࡌࡉࡃࡉࡀ
ࡁࡎࡋࡊࡅࡕࡀࡊ ࡃࡉࡋࡀࡊ ࡕࡐࡀࡄࡉࡋ ࡕࡉࡄࡅࡉࡀ
ࡏࡅ ࡄࡀࡈࡉࡍ ࡕࡀࡓࡌࡉࡃࡀࡊ
ࡅࡏࡉࡍࡀࡀࡍ ࡋࡕࡐࡀࡄࡉࡋ ࡏࡅࡕࡓࡀ ࡓࡀࡌࡉࡀ
ࡄࡀࡉࡆࡀࡊ ࡌࡀࡋࡉࡋ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡅࡀࡌࡀࡓࡋࡇ
ࡖࡉࡀࡅࡀࡓ ࡄࡅࡀࡋࡀࡊ ࡀࡍࡁࡑࡀ
ࡀࡁࡅࡍ ࡁࡄࡉࡓࡀ ࡖࡋࡀࡌࡅࡌࡀ
ࡅࡄࡀࡁࡔࡀࡁࡀ ࡄࡅࡀࡋࡀࡊ ࡉࡐࡓࡒࡀ
ࡉࡀࡅࡀࡓ ࡀࡍࡁࡑࡀ ࡄࡅࡀࡋࡀࡊ
ࡌࡊࡀࡑ ࡉࡊࡌࡀࡑ ࡖࡉࡀࡓࡃࡀࡍ ࡔࡀࡃࡀࡓࡋࡀࡊ
ࡄࡉࡉࡀ ࡓࡁࡉࡀ ࡋࡔࡅࡌࡀࡊ ࡏࡃࡅࡉࡀ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Classical Mandaic text from Charles G. Häberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). Open Access under CC BY-NC-ND 4.0. Available on Internet Archive: archive.org/details/mandaeanbookofjohn.

The Mandaean Book of John (Drašia ḏ-Iahia) is the principal mythological and liturgical scripture of the Mandaean tradition. The critical edition represents the first complete scholarly edition of the text, based on multiple manuscripts with full critical apparatus. Chapter 59 is the third and final chapter of the Treasure speech sequence (Chapters 57–59), containing the treasure's cosmic journey through the celestial hierarchy.

Chapter 60 — The Two Kings

Chapter sixty of the Mandaean Book of John (Drashia d-Iahia), the principal mythological and liturgical scripture of the Mandaean tradition. The Book of John preserves the cosmological and soteriological teachings of Mandaeism — one of the last surviving Gnostic religions, practised today by approximately 100,000 adherents, primarily in Iraq and the diaspora.

After the Treasure speech sequence of Chapters 57–59, the Book of John turns to direct moral instruction. Chapter 60 opens as a catechism addressed to the "perfect chosen ones" and unfolds through four movements: an ethical exhortation to distinguish light from darkness; a parable of two kings — one who slaughters, one who instructs; a cosmological hymn recalling the soul's pre-creation paradise and the five inversions that placed living elements into dead vessels; and the awakening of Adam by the messenger, culminating in three beatitudes. The chapter is a complete Mandaean catechism in miniature — ethics, cosmogony, soteriology, and eschatology in sixty-four verses.

Classical Mandaic source text from the critical edition of Haberl and McGrath (2020).

To you we speak and instruct,
my perfect chosen ones
who dwell within this world.

Be not of darkness's portion,
but set your eyes upon light's place.

Distinguish death from life,
and be not liars in your speech.

Distinguish the wicked from the good,
and yourselves from the wicked sinners
of darkness's place.

Love and counsel one another,
and your sins and trespasses shall be forgiven.

If you heed, listen, and learn,
you shall rise in triumph to light's place.

Good ones sit and discourse —
and how they discourse and learn!

Good ones speak and take counsel with one another,
and say:

"Who will come, and who will tell me?
Who will let me know, and who will instruct me?

Who will come and tell me
whether it was one king or two?"

Good ones tell tales,
instructing one another:

"There were two kings,
and two natures were created:
the king of this world,
and the king of the worlds beyond.

The king of this world
donned darkness's sword and crown.

He donned darkness's crown
and took its sword in his right hand.

He took his sword in his right hand
and began to slaughter his sons.

He began to slaughter his sons,
and his sons slaughtered one another.

The king of the worlds beyond,
the king of the ages beyond —

the king of the worlds beyond
assumed light's crown.

He assumed light's crown
and took truth in his right hand.

He took truth in his right hand
and began to instruct his sons.

He began to instruct his sons,
and his sons instructed one another.

'Who will come, and who will tell me:
who and what were here
before the firmament stretched forth,
before the stars were formed within it,

before earth condensed,
before the condensation fell upon the waters,

before the sun and the moon
go about within this world —
how was the soul?'

'When it sat in the vessel,
the soul neither hungered nor thirsted.

When it sat in the vessel,
the soul had neither disease nor ailment.

When it sat in the vessel,
the soul had neither heat nor cold.

When it sat in the vessel,
its locks were plaited
and wreaths of air were set upon its head.

Its eyes were beams of light,
gazing upon the place of the Mighty One's house.

Its mouth was pure perfection,
and praised the king of light's place.'

From the day the wicked one began to think,
wickedness grew within him.

He grew exceedingly wrathful
and waged war against the light.

A messenger was sent
to crush the strength of the rebels.

They brought the living waters
and cast them into the still waters.

They brought the shining light
and cast it into the murky darkness.

They brought the gentle breeze
and cast it into the blustering wind.

They brought the living fire
and cast it into the devouring flame.

They brought the soul, the pure mind,
and cast it into the mortal body.

From fire and water,
a single firmament stretched forth.

From fire and water,
earth was made solid upon its foundations.

From fire and water
came fruits, vines, and trees.

From fire and water,
Adam was formed in the flesh.

They baptized the messenger
and sent him to the end of the ages.

He called a proclamation
into the world's chaos.

Adam the sleeper awoke
to the messenger's voice.

Adam the sleeper awoke
and went out to the messenger's side.

'Come in peace, messenger,
Life's emissary who came from my father's house!

How did the precious
and beautiful Life plant after them?

How did they prepare the throne for me —
and will my dark form sit here in sorrow?'

The messenger spoke
and said to Adam in the flesh:

'The thrones that they prepared for you are fair,
but your form shall sit here in sorrow.

All shall remember you for good,
and they delighted in me and sent me to you.

I have come and shall instruct you, Adam,
and I shall deliver you from this world.

If you heed, listen, and learn,
you shall rise in triumph to light's place.'

Adam heeded and believed;
blessed is the one who heeds and believes after you.

Adam embraced truth;
blessed is the one who embraces truth after you.

Adam was watchful and ascended;
blessed is the one who ascends after you."

Heed, listen, and learn, perfect ones,
and rise to light's place in triumph.

And Life is praised!

Colophon

Source: Classical Mandaic, from Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). Open Access under CC BY-NC-ND 4.0.

Translation: Good Works Translation by Tanko (探鉱), Expeditionary Translator of the Good Works Library, April 2026. Independently derived from the Classical Mandaic source text. Haberl and McGrath's English translation was consulted as a structural reference to verify verse ordering and resolve clause boundaries in the PyMuPDF extraction (which produces known couplet reversals), but the English wording is independently derived from the Mandaic vocabulary and Semitic roots. Key departures from the reference: "we speak and instruct" (preserving the Mandaic first person plural amiran wmarfishan); "counsel" for Z-B-R; "cast" for R-M-Y in the cosmic inversions; "embraced truth" for snib wkushta (preserving both the physical and metaphysical dimensions of the Mandaic term, which means both "truth" and "ritual handclasp"); "was watchful and ascended" for sak wsliq (S-K-Y + S-L-Q).

Translation note: This is an independent Good Works Translation from Classical Mandaic. Haberl and McGrath (2020) provide a prior complete scholarly English translation; this rendering is independently derived from the Mandaic source text.

Scribed by Tanko .

Source Text

Classical Mandaic text from Haberl and McGrath (2020), De Gruyter Open Access (CC BY-NC-ND 4.0). Chapter 60 of the Mandaean Book of John (Drashia d-Iahia).

ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡁࡄࡉࡓࡉࡀ ࡅࡔࡀࡋࡌࡀࡉࡍࡀ
ࡏࡋࡅࡊࡍ ࡀࡌࡉࡓࡀࡍ ࡅࡌࡀࡓࡐࡉࡔࡀࡍ
ࡖࡃࡀࡉࡓࡉࡍ ࡁࡂࡀࡅࡇ ࡖࡀࡋࡌࡀ
ࡅࡀࡉࡀࡍࡉࡅࡊࡍ ࡕࡓࡅࡑ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡋࡀࡕࡉࡄࡅࡍ ࡌࡀࡍࡕ ࡄࡔࡅࡀࡊ
ࡅࡁࡌࡀࡋࡀࡋࡅࡊࡍ ࡀࡊࡃࡁࡀ ࡋࡀࡉࡍࡄࡅࡉࡀ
ࡏࡕࡀࡓࡐࡀࡔ ࡌࡍ ࡌࡅࡕࡀ ࡋࡄࡉࡉࡀ
ࡅࡏࡕࡀࡓࡐࡀࡔ ࡌࡍ ࡁࡉࡔࡉࡀ ࡄࡀࡈࡉࡀ ࡖࡀࡕࡀࡓ ࡄࡔࡅࡊ
ࡏࡕࡀࡓࡐࡀࡔ ࡌࡍ ࡁࡉࡔࡉࡀ ࡋࡈࡀࡁࡉࡀ
ࡄࡀࡈࡀࡉࡅࡊࡍ ࡅࡄࡀࡅࡁࡅࡊࡍ ࡉࡍࡔࡕࡉࡁࡒࡋࡅࡊࡍ
ࡓࡄࡅࡌ ࡅࡀࡆࡁࡀࡓ ࡄࡃࡀࡃࡉࡀ
ࡅࡎࡀࡒ ࡁࡆࡀࡅࡊࡕࡀ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡄࡆࡅࡍ ࡅࡔࡅࡌࡀ ࡅࡏࡕࡀࡓࡐࡀࡔ
ࡅࡌࡊࡀ ࡖࡁࡀࡉࡉࡍࡀ ࡅࡌࡉࡕࡀࡓࡐࡉࡔࡉࡀ
ࡉࡀࡕࡁࡉࡀ ࡅࡁࡀࡉࡉࡍࡀ ࡈࡀࡁࡉࡀ
ࡅࡀࡌࡓࡉࡀ
ࡀࡌࡓࡉࡀ ࡈࡀࡁࡉࡀ ࡅࡌࡉࡕࡌࡉࡋࡉࡊࡀ
ࡌࡀࡍ ࡀࡍࡅࡃࡀࡍ ࡅࡌࡀࡍ ࡀࡍࡓࡐࡉࡔࡀࡍ
ࡌࡀࡍ ࡉࡍࡕࡉࡀ ࡅࡌࡀࡍ ࡖࡉࡍࡌࡀࡓࡋࡉࡀ
ࡄࡀࡃ ࡄࡅࡀ ࡌࡀࡋࡀࡊ ࡏࡅ ࡕࡓࡉࡍ
ࡌࡀࡍ ࡖࡉࡍࡕࡉࡀ ࡅࡌࡀࡍ ࡖࡉࡍࡌࡀࡓࡋࡉࡀ
ࡅࡌࡉࡕࡀࡓࡐࡉࡔࡉࡀ
ࡌࡉࡌࡀࡓ ࡀࡌࡓࡉࡀ ࡈࡀࡁࡉࡀ
ࡅࡕࡓࡉࡍ ࡉࡊࡀࡉࡍࡀ ࡏࡕࡉࡒࡓࡅࡍ
ࡕࡓࡉࡍ ࡌࡀࡋࡉࡊࡀ ࡄࡅࡍ
ࡅࡌࡀࡋࡀࡊ ࡖࡁࡀࡓࡉࡅࡕ ࡃࡀࡓࡉࡀ
ࡌࡀࡋࡀࡊ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡄࡉࡓࡁࡀ ࡅࡕࡀࡂࡀ ࡖࡄࡔࡅࡀࡊ ࡎࡀࡌࡋࡇ
ࡌࡀࡋࡀࡊ ࡖࡄࡀࡆࡉࡍ ࡃࡀࡓࡀ
ࡅࡄࡉࡓࡁࡀ ࡁࡉࡀࡌࡉࡇࡍ ࡋࡂࡀࡈ
ࡕࡀࡂࡀ ࡎࡀࡌࡋࡇ ࡖࡄࡔࡅࡀࡊ
ࡅࡒࡀࡉࡉࡌ ࡌࡂࡀࡈࡉࡋࡁࡅࡍ ࡁࡁࡇࡍ
ࡄࡉࡓࡁࡀ ࡋࡂࡀࡈ ࡁࡉࡀࡌࡉࡇࡍ
ࡅࡁࡇࡍ ࡄࡃࡀࡃࡉࡀ ࡂࡀࡈࡋࡉࡀ
ࡒࡀࡉࡉࡌ ࡅࡁࡇࡍ ࡌࡂࡀࡈࡉࡋࡁࡅࡍ
ࡅࡌࡀࡋࡀࡊ ࡖࡁࡀࡓࡉࡅࡕ ࡃࡀࡓࡉࡀ
ࡌࡀࡋࡀࡊ ࡖࡁࡀࡓࡉࡅࡕ ࡀࡋࡌࡉࡀ
ࡕࡀࡂࡀ ࡖࡄࡍࡅࡓࡀ ࡎࡀࡌࡋࡇ
ࡌࡀࡋࡀࡊ ࡖࡁࡀࡓࡉࡅࡕ ࡀࡋࡌࡉࡀ
ࡅࡅࡊࡔࡈࡀ ࡁࡉࡀࡌࡉࡇࡍ ࡋࡂࡀࡈ
ࡕࡀࡂࡀ ࡎࡀࡌࡋࡇ ࡖࡄࡍࡅࡓࡀ
ࡅࡒࡀࡉࡉࡌ ࡅࡌࡀࡓࡐࡉࡔ ࡁࡇࡍ
ࡅࡊࡔࡈࡀ ࡋࡂࡀࡈ ࡁࡉࡀࡌࡉࡇࡍ
ࡅࡁࡇࡍ ࡄࡃࡀࡃࡉࡀ ࡌࡉࡕࡀࡓࡐࡉࡔࡉࡀ
ࡒࡀࡉࡉࡌ ࡅࡁࡇࡍ ࡌࡀࡓࡐࡉࡔࡋࡅࡍ
ࡌࡀࡍ ࡄࡀࡀࡊ ࡅࡌࡀࡄࡅ ࡄࡅࡀ
ࡌࡀࡍ ࡉࡍࡕࡉࡀ ࡅࡌࡀࡍ ࡖࡉࡍࡌࡀࡓࡋࡉࡀ
ࡅࡏࡈࡑࡀࡓࡀࡓ ࡁࡂࡀࡅࡇ ࡅࡊࡁࡊࡉࡀ
ࡅࡃࡋࡀ ࡏࡕࡉࡂࡍࡉࡃ ࡓࡒࡉࡄࡀ
ࡅࡃࡋࡀ ࡌࡎࡅࡕࡀ ࡕࡉࡉࡐࡋ ࡁࡌࡉࡀ
ࡅࡃࡋࡀ ࡕࡌࡀࡎࡉࡀࡕ ࡀࡓࡒࡀ
ࡀࡍࡎࡂࡅࡍ ࡁࡂࡀࡅࡇ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡅࡃࡋࡀ ࡔࡀࡌࡉࡔ ࡅࡎࡉࡓࡀ
ࡄࡀࡆࡉࡍ ࡄࡅࡀࡕ ࡉࡍࡔࡉࡌࡕࡀ
ࡋࡀࡀࡊࡐࡀࡍ ࡅࡋࡀࡀࡑࡄࡉࡀ ࡉࡍࡔࡉࡌࡕࡀ
ࡗ ࡁࡀࡊࡀࡍ ࡄࡅࡀࡕ ࡉࡀࡕࡁࡀ
ࡋࡀࡉࡊࡁࡉࡀ ࡅࡋࡀࡌࡅࡌࡉࡀ ࡋࡉࡍࡔࡉࡌࡕࡀ
ࡗ ࡁࡀࡊࡀࡍ ࡄࡅࡀࡕ ࡉࡀࡕࡁࡀ
ࡋࡀࡄࡀࡌࡉࡌࡀ ࡅࡋࡀࡒࡀࡓࡉࡓࡀ ࡋࡉࡍࡔࡉࡌࡕࡀ
ࡗ ࡁࡀࡊࡀࡍ ࡄࡅࡀࡕ ࡉࡀࡕࡁࡀ
ࡌࡉࡂࡃࡀࡋ ࡂࡃࡉࡋࡀࡍ ࡒࡀࡓࡇࡍ
ࡗ ࡁࡀࡊࡀࡍ ࡄࡅࡀࡕ ࡉࡀࡕࡁࡀ
ࡅࡋࡊࡉࡋࡀ ࡖࡀࡉࡀࡓ ࡕࡓࡉࡋࡑࡇ ࡁࡓࡉࡔࡇ
ࡅࡎࡀࡉࡊࡀ ࡋࡀࡕࡓࡀ ࡖࡁࡉࡕ ࡓࡅࡓࡁࡉࡀ
ࡀࡉࡇࡍ ࡀࡐࡎࡉࡌࡉࡊࡀ ࡖࡄࡍࡅࡓࡀ
ࡅࡌࡔࡀࡁࡀ ࡋࡌࡀࡋࡀࡊ ࡖࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡐࡌࡇ ࡖࡕࡅࡔࡋࡉࡌࡀ ࡃࡀࡉࡊࡀ
ࡁࡉࡔࡅࡕࡀ ࡁࡂࡀࡅࡇ ࡂࡉࡁࡋࡀࡕ
ࡌࡍ ࡉࡅࡌࡀ ࡖࡄࡀࡔࡉࡁ ࡁࡉࡔࡀ
ࡅࡒࡓࡀࡁࡀ ࡌࡍ ࡄࡍࡅࡓࡀ ࡀࡁࡀࡃ
ࡓࡂࡀࡆ ࡁࡓࡅࡂࡆࡀ ࡓࡁࡀ
ࡋࡌࡉࡁࡊࡀࡔ ࡋࡄࡀࡉࡋࡀ ࡖࡌࡀࡓࡃࡉࡀ
ࡏࡔࡕࡀࡃࡀࡓ ࡔࡂࡀࡃࡍࡀ
ࡅࡓࡌࡉࡅࡍࡍ ࡁࡌࡉࡀ ࡕࡀࡄࡌࡉࡀ
ࡀࡉࡕࡉࡅࡍࡍ ࡋࡌࡉࡀ ࡄࡉࡉࡀ
ࡅࡓࡉࡌࡉࡅࡉࡀ ࡁࡄࡔࡅࡀࡊ ࡄࡀࡔࡀࡊ
ࡀࡉࡕࡅࡉࡀ ࡋࡄࡍࡅࡓࡀ ࡖࡀࡍࡄࡅࡓ
ࡅࡓࡉࡌࡉࡅࡉࡀ ࡁࡆࡉࡒࡀ ࡌࡀࡓࡃࡀ
ࡀࡕࡉࡅࡉࡀ ࡋࡆࡉࡒࡀ ࡁࡀࡎࡉࡌࡀ
ࡅࡓࡉࡌࡉࡅࡉࡀ ࡁࡅࡍࡓࡀ ࡀࡋࡊࡀ
ࡀࡉࡕࡅࡉࡀ ࡋࡅࡍࡓࡀ ࡄࡀࡉࡕࡀ
ࡅࡓࡉࡌࡉࡅࡉࡀ ࡁࡀࡐࡂࡓࡀ ࡁࡀࡈࡋࡀ
ࡀࡕࡉࡅࡉࡀ ࡋࡉࡍࡔࡉࡌࡕࡀ ࡌࡀࡀࡍ ࡃࡀࡉࡊࡀ
ࡄࡃࡀ ࡓࡒࡉࡄࡀ ࡏࡕࡉࡂࡍࡉࡃ
ࡌࡍ ࡅࡍࡓࡀ ࡅࡌࡍ ࡌࡉࡀ
ࡀࡓࡒࡀ ࡁࡎࡀࡃࡀࡇࡍ ࡌࡎࡅࡍ
ࡌࡍ ࡅࡍࡓࡀ ࡅࡌࡍ ࡌࡉࡀ
ࡉࡐࡓࡉࡀ ࡅࡏࡌࡁࡉࡀ ࡅࡏࡋࡀࡉࡍࡀ ࡄࡅࡍ
ࡌࡍ ࡅࡍࡓࡀ ࡅࡌࡍ ࡌࡉࡀ
ࡀࡃࡀࡌ ࡖࡀࡐࡂࡓࡉࡀ ࡏࡕࡉࡂࡁࡉࡋ
ࡌࡍ ࡅࡍࡓࡀ ࡅࡌࡍ ࡌࡉࡀ
ࡅࡋࡃࡀࡍࡁ ࡃࡀࡓࡉࡀ ࡔࡀࡃࡓࡅࡉࡀ
ࡉࡍࡁࡑࡅࡉࡀ ࡋࡔࡂࡀࡃࡍࡀ
ࡖࡌࡀࡓࡂࡅࡔ ࡀࡋࡌࡀ
ࡒࡓࡀࡁࡇ ࡁࡀࡊࡋࡅࡆࡀ ࡁࡂࡀࡅࡇ
ࡀࡃࡀࡌ ࡖࡔࡀࡉࡊࡁ ࡏࡕࡀࡓ
ࡋࡒࡀࡋࡇ ࡖࡔࡂࡀࡃࡍࡀ
ࡀࡋࡀࡍࡇࡐ ࡖࡔࡂࡀࡃࡍࡀ ࡍࡀࡐࡒ
ࡀࡃࡀࡌ ࡏࡕࡀࡓ ࡖࡔࡀࡉࡊࡁ
ࡔࡋࡉࡄࡀ ࡖࡄࡉࡉࡀ ࡌࡍ ࡁࡉࡕ ࡀࡁ ࡀࡕࡀ
ࡀࡕࡀ ࡁࡔࡋࡀࡌ ࡔࡂࡀࡃࡍࡀ
ࡅࡔࡀࡉࡐࡓࡉࡀ ࡁࡀࡕࡓࡀࡉࡄࡅࡍ
ࡄࡀࡆࡉࡍ ࡍࡀࡑࡁ ࡄࡉࡉࡀ ࡉࡀࡒࡉࡓࡉࡀ
ࡅࡃࡌࡅࡕࡀࡉ ࡖࡄࡔࡅࡀࡊ ࡁࡌࡀࡋࡉࡀ ࡉࡀࡕࡁࡀ
ࡄࡀࡆࡉࡍ ࡕࡓࡀࡋࡑࡉࡀ ࡅࡊࡓࡎࡉࡀ
ࡅࡋࡀࡃࡀࡌ ࡖࡀࡐࡂࡓࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡌࡀࡋࡉࡋ ࡔࡂࡀࡃࡍࡀ
ࡅࡃࡌࡅࡕࡀࡊ ࡄࡀࡀࡊ ࡁࡌࡀࡋࡉࡀ ࡉࡀࡕࡁࡀ
ࡔࡀࡉࡐࡓ ࡕࡓࡉࡑ ࡅࡊࡓࡎࡉࡀࡊ ࡀࡃࡀࡌ
ࡅࡋࡃࡉࡋࡉࡀ ࡉࡍࡁࡑࡅࡍ ࡅࡔࡀࡃࡓࡅࡍ ࡏࡋࡀࡊ
ࡅࡊࡋࡄࡅࡍ ࡁࡈࡀࡁ ࡏࡃࡉࡓࡊࡅࡊ
ࡅࡏࡀࡐࡓࡒࡀࡊ ࡌࡉࡇࡍ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡏࡕࡉࡕ ࡅࡉࡀࡓࡐࡉࡔࡀࡊ ࡀࡃࡀࡌ
ࡅࡎࡀࡒ ࡁࡆࡀࡅࡊࡕࡀ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡑࡕ ࡅࡔࡅࡌࡀ ࡅࡏࡕࡀࡓࡐࡀࡔ
ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡔࡅࡌࡀ ࡅࡄࡀࡉࡌࡀࡍ ࡌࡍ ࡀࡁࡀࡕࡓࡀࡊ
ࡀࡃࡀࡌ ࡔࡅࡌࡀ ࡅࡄࡀࡉࡌࡀࡍ
ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡎࡍࡉࡁ ࡅࡊࡔࡈࡀ ࡌࡍ ࡀࡁࡀࡕࡓࡀࡊ
ࡀࡃࡀࡌ ࡎࡍࡉࡁ ࡅࡊࡔࡈࡀ
ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡉࡍࡎࡀࡒ ࡌࡍ ࡀࡁࡀࡕࡓࡀࡊ
ࡀࡃࡀࡌ ࡎࡀࡊ ࡅࡎࡋࡉࡒ
ࡅࡎࡀࡒ ࡁࡆࡀࡅࡊ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡑࡌ ࡅࡏࡕࡀࡓࡐࡀࡔ ࡔࡀࡋࡌࡀࡉࡍࡀ
ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ

Source Colophon

Classical Mandaic text from Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). Open Access under CC BY-NC-ND 4.0. Available on Internet Archive: archive.org/details/mandaeanbookofjohn.

The Mandaean Book of John (Drashia d-Iahia) is the principal mythological and liturgical scripture of the Mandaean tradition. The critical edition represents the first complete scholarly edition of the text, based on multiple manuscripts with full critical apparatus. Chapter 60 is a catechetical chapter containing the parable of the two kings, a cosmological hymn, and the awakening of Adam by the messenger.

Chapter 61 — The Builders of the World

Chapter sixty-one of the Mandaean Book of John (Drashia d-Iahia), the principal mythological and liturgical scripture of the Mandaean tradition. The Book of John preserves the cosmological and soteriological teachings of Mandaeism — one of the last surviving Gnostic religions, practised today by approximately 100,000 adherents, primarily in Iraq and the diaspora.

After the ethical catechism of Chapter 60 (the Two Kings — sword versus truth, slaughter versus instruction), the Book of John turns to cosmological catechism. A voice asks twelve questions about who performed each act of creation: who opened the Euphrates, who formed the earth, who stretched the firmament, who performed the first baptism, who sowed the seed, who called with the voice of Life? The answer arrives in a single breath — “Life will surely know — Life will know without asking!” — and then names each agent in turn. The result is a complete roster of Light-beings and their cosmic assignments, from Yawar’s opening of the Euphrates to Life’s Son’s final ascent to light’s place.

Classical Mandaic source text from the critical edition of Haberl and McGrath (2020).

In the name of the Great Life,
may the sublime light be magnified!

“Who will come to us, and who will tell us?
Who will come, and who will instruct us?
Who will come, and who will instruct us?

Who opened the gate of the splendid Euphrates,
and who excavated its two banks?

Who formed the earth,
and stretched the firmament from end to end?

Who stretched forth the bright banners,
and enlightened excellencies in their settlements?

Who performed the living baptism,
and who set the mark of the pure sign?

Who sowed seed within it,
and who served as the watcher within it?

Who settled within it settlements,
and who built within it tents?

Who called with the voice of Life,
and brought light to the great palace?

Who achieved success with it,
and wove the crown from end to end?

Who set Aquarius within it,
and was called ‘the healer’ therein?

Who chose the Great’s portion,
and brought it up successfully to light’s place?”

“Life will surely know —
Life will know without asking!

Life will surely know:

Yawar opened a mouth for the splendid Euphrates,
and Yushamen excavated its two banks.

Ptahil formed Earth,
and stretched the firmament from end to end.

Behram stretched forth the bright banners,
and enlightened excellencies in their settlements.

Shelmey performed the living baptism,
and Nedbey set the mark of the pure sign.

Adam sowed the seed,
and Shitel served as the watcher within it.

Excellent Ennosh set within it settlements,
and built within it tents.

Hibel called with the voice of Life,
and brought light to the great palace.

Yukashar achieved success with it,
and wove the crown from end to end.

Heyya-Shom set Aquarius within it,
and was called ‘the healer’ therein.

Life’s Son chose the Great’s portion,
and brought it up successfully to light’s place.”

And Life triumphs,
and the man who went here triumphs!

Colophon

Translation: Good Works Translation by Tanken (探検), Expeditionary Translator of the Good Works Library, April 2026. Independently derived from the Classical Mandaic source text. Haberl and McGrath’s English translation was consulted as a structural reference to verify verse ordering and resolve clause boundaries in the PyMuPDF extraction (which produces known couplet reversals), but the English wording is independently derived from the Mandaic vocabulary and Semitic roots.

Key departures from the reference translation: “Who will come to us” (preserving the Mandaic plural suffix -an in anudan and anifrashan, reading a communal voice rather than singular); “opened the gate” for tpaleh baba in the question section, preserving the Mandaic baba (gate/door), versus the reference’s “floodgates”; “opened a mouth” for tpaleh wfma in the answer section, preserving the distinct Mandaic vocabulary (baba in the question, fma/puma in the answer — the gate is the structure, the mouth is the opening it creates); “from end to end” for mn rish brish (literally “from head to head”), versus the reference’s “completely”; all cumulative departures from Chapters 52–60 remain in force. The question’s third refrain line in the Mandaic repeats the second line (man intia wman inmarlia), where the reference repeats the first — this translation follows the Mandaic.

Couplet Reversal Note: The PyMuPDF extraction of this PDF consistently reverses the two lines within each couplet (the B-line appears before the A-line). This pattern was first identified in Chapter 59 and has been confirmed as perfectly consistent through Chapter 61. The reversal was corrected by cross-referencing the structural logic of the question-and-answer parallelism and verified against the reference translation’s ordering. The Mandaic source text below preserves the extraction order; the English translation presents the corrected couplet order.

Scribed by Tanken .

Source Text

Classical Mandaic text from Haberl and McGrath (2020), De Gruyter Open Access (CC BY-NC-ND 4.0). Chapter 61 of the Mandaean Book of John (Drashia d-Iahia). Extracted via PyMuPDF from the Unicode text layer. Couplet lines appear in extraction order (reversed from reading order — see Couplet Reversal Note in colophon).

ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡌࡀࡍ ࡀࡍࡅࡃࡀࡍ ࡅࡌࡀࡍ ࡀࡍࡉࡐࡓࡔࡀࡍ
ࡌࡀࡍ ࡉࡍࡕࡉࡀ ࡅࡌࡀࡍ ࡉࡍࡌࡀࡓࡋࡉࡀ
ࡌࡀࡍ ࡉࡍࡕࡉࡀ ࡅࡌࡀࡍ ࡉࡍࡌࡀࡓࡋࡉࡀ
ࡅࡌࡀࡍ ࡓࡊࡀࡋࡇ ࡉࡊࡇࡐ ࡕࡓࡉࡍ
ࡌࡀࡍ ࡕࡐࡀࡋࡇ ࡁࡀࡁࡀ ࡋࡓࡐࡀࡔ ࡆࡉࡅࡀ
ࡅࡂࡍࡀࡃࡁࡇ ࡓࡒࡉࡄࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡌࡀࡍ ࡌࡉࡎࡉࡇ ࡋࡀࡓࡒࡀ
ࡅࡀࡄࡍࡀࡓ ࡏࡅࡕࡓࡉࡀ ࡁࡔࡉࡊࡀࡍࡕࡅࡍ
ࡌࡀࡍ ࡂࡍࡀࡃࡁࡇ ࡃࡓࡀࡁࡔࡉࡀ ࡖࡆࡉࡅࡀ
ࡅࡌࡀࡍ ࡓࡔࡀࡌ ࡁࡃࡀࡉࡊࡀ ࡓࡅࡔࡅࡌࡀ
ࡌࡀࡍ ࡁࡑࡀ ࡁࡌࡀࡁࡑࡅࡕࡀ ࡄࡀࡉࡕࡀ
ࡅࡌࡀࡍ ࡄࡅࡀ ࡁࡂࡀࡅࡇ ࡀࡍࡈࡓࡀ
ࡌࡀࡍ ࡆࡓࡀࡁࡇ ࡆࡉࡓࡀ
ࡅࡁࡀࡉࡍࡍ ࡁࡀࡍࡁࡇ ࡌࡀࡔࡊࡉࡍࡀ
ࡌࡀࡅࡍ ࡔࡀࡊࡁࡍࡇ ࡔࡉࡊࡀࡍࡕࡀ
ࡅࡀࡄࡍࡀࡓ ࡋࡓࡁࡀ ࡄࡉࡋࡊࡀ
ࡌࡀࡍ ࡒࡓࡀࡁࡇ ࡁࡒࡀࡋࡀ ࡖࡄࡉࡉࡀ
ࡅࡂࡉࡈࡓࡇ ࡋࡕࡀࡂࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡌࡀࡍ ࡔࡊࡀࡓࡁࡇ ࡉࡊࡔࡓࡀ
ࡅࡏࡕࡉࡒࡓࡉࡀ ‖ ࡁࡂࡀࡅࡇ ࡀࡎࡉࡀ
ࡌࡀࡍ ࡕࡓࡀࡁࡑࡇ ࡃࡀࡅࡋࡀ
ࡅࡀࡎࡒࡇ ࡁࡆࡀࡅࡊࡕࡀ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡌࡀࡍ ࡂࡉࡁࡉࡇ ࡋࡌࡀࡍࡕ ࡓࡁࡉࡀ
ࡄࡉࡉࡀ ࡉࡀࡃࡉࡀ ࡅࡋࡀࡌࡔࡀࡉࡋࡉࡀ
ࡌࡉࡃࡀ ࡉࡀࡃࡉࡀ ࡄࡉࡉࡀ
ࡌࡉࡃࡀ ࡉࡀࡃࡉࡀ ࡄࡉࡉࡀ
ࡉࡅࡔࡀࡌࡉࡍ ࡓࡊࡀࡋࡇ ࡉࡊࡇࡐ ࡕࡓࡉࡍ
ࡖࡉࡀࡅࡀࡓ ࡕࡐࡀࡋࡇ ࡅࡐࡌࡀ ࡋࡓࡐࡀࡔ ࡆࡉࡅࡀ
ࡅࡂࡍࡀࡃࡁࡇ ࡓࡒࡉࡄࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡕࡐࡀࡄࡉࡋ ࡌࡉࡎࡉࡇ ࡋࡀࡓࡒࡀ ࡖࡕࡉࡁࡉࡋ
ࡅࡀࡄࡍࡀࡓ ࡏࡅࡕࡓࡉࡀ ࡁࡔࡉࡊࡀࡍࡕࡅࡍ
ࡁࡉࡄࡓࡀࡌ ࡂࡍࡀࡃࡁࡇ ࡃࡓࡀࡁࡔࡉࡀ ࡖࡆࡉࡅࡀ
ࡅࡉࡍࡃࡁࡀࡉ ࡓࡔࡀࡌ ࡁࡃࡀࡉࡊࡀ ࡓࡅࡔࡅࡌࡀ
ࡔࡉࡋࡌࡀࡉ ࡁࡑࡀ ࡌࡀࡁࡑࡅࡕࡀ ࡄࡀࡉࡕࡀ
ࡅࡔࡉࡕࡉࡋ ࡄࡅࡀ ࡁࡂࡀࡅࡇ ࡀࡍࡈࡓࡀ
ࡀࡃࡀࡌ ࡆࡓࡀ ࡆࡉࡓࡀ
ࡅࡁࡀࡉࡍࡍ ࡁࡀࡍࡁࡇ ࡌࡀࡔࡊࡉࡍࡀ
ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ ࡔࡀࡊࡁࡍࡇ ࡔࡉࡊࡀࡍࡕࡀ
ࡅࡀࡄࡍࡀࡓ ࡋࡓࡁࡀ ࡄࡉࡋࡊࡀ
ࡄࡉࡁࡉࡋ ࡒࡓࡀ ࡁࡒࡀࡋࡀ ࡖࡄࡉࡉࡀ
ࡅࡂࡉࡈࡓࡇ ࡋࡕࡀࡂࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡉࡅࡀࡊࡔࡀࡓ ࡔࡊࡀࡓࡁࡇ ࡉࡊࡔࡓࡀ
ࡅࡏࡕࡉࡒࡓࡉࡀ ࡁࡂࡀࡅࡇ ࡀࡎࡉࡀ
ࡄࡀࡉࡀࡔࡅࡌ ࡕࡓࡀࡁࡑࡇ ࡃࡀࡅࡋࡀ
ࡅࡀࡎࡒࡇ ࡁࡆࡀࡅࡊ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡁࡓ ࡄࡉࡉࡀ ࡂࡉࡁࡉࡇ ࡋࡌࡀࡍࡕ ࡓࡁࡉࡀ
ࡅࡆࡀࡉࡊࡀ ‖ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Classical Mandaic text extracted from Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). PDF pages 189–191 (0-indexed). Open Access under Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International (CC BY-NC-ND 4.0). Text extracted via PyMuPDF from the Unicode Mandaic text layer (U+0840–U+085F). Couplet reversal pattern documented and corrected.

Chapter 62 — Before Earth Existed

Chapter sixty-two of the Mandaean Book of John (Drashia d-Iahia), the principal mythological and liturgical scripture of the Mandaean tradition. The Book of John preserves the cosmological and soteriological teachings of Mandaeism — one of the last surviving Gnostic religions, practised today by approximately 100,000 adherents, primarily in Iraq and the diaspora.

After the cosmological catechism of Chapter 61 — naming twelve Light-beings and their acts of creation — the Book of John now unfolds the creation itself. Before Earth existed, before the world was called into being, four Light-beings stand upon the black waters: Splendid Hibel, Shitel, Shehlon, and Ayar. Shehlon challenges the others with a long series of questions about the impossibility of creation from this formless deep — how will Adam have a wife, how will the earth be plowed, how will fragrant herbs grow from black water? Ptahil steps forward to answer: I will form that which is solid. Shehlon curses him, but Ptahil plunges in. The builders construct columns, firmament, spheres, and a ship. Living water mixes with still water, darkness with light. Yushamen is commissioned with his children to orbit the earth. Sun, moon, and planets are set in order. Eve is given her share. And Life is praised.

Classical Mandaic source text from the critical edition of Haberl and McGrath (2020).

In the name of the Great Life,
may the sublime light be magnified!

When Earth did not yet exist,
and the world had not been called into being,

When it had not yet condensed,
nor had that which is solid been called into being,

When the waters were still black,
Splendid Hibel went forth,
and Shitel, Shehlon, and Ayar,
and they came to stand upon Earth.

Hibel set a boundary and measured the water,
dividing it up inch by inch.

As Shehlon stood,
his mind became filled with spite
against Splendid Hibel and Splendid Ayar,
so he said to them,

"My brothers, you foolish excellencies,
you excellencies without polish or beauty,
this world to which you have brought me —
there will be for it no land out of it,
and out of it no firmament will be raised up,
the black water will not dry up,

and no land will be called forth
from this world that you have called into being.

How will Adam ever have Eve, his wife?
How will Adam's children ever exist?
How will they sink and rise?
How will the shells and settlements exist?
How will he get his strength?
How will he get his sweet scents?
How will fragrant herbs and aromas
waft up to Adam from this black water?

{How will he ever find a wife?}

How will the elder myrtle be planted,
and all the other fragrant plants,
just as marjoram and tarragon are planted?
How will Splendid Qamamir exist here?
How will he plant here flowers,
vegetables, medicinal herbs, and seeds?
How will they come from this black water?
How will there be a muddy land?

Studs, cattle, and the plow —
how will they be called into being?
How will the earth be plowed,
and how will the seed fall on the ground?
How will Adam's children go forth,
and with what will they reap it?
With what will they pound it,
and how will Adam make the morsel and eat it?
How will the white ewe come into being?
How will she go down and up?

How will she become pregnant and give birth?
How will the wheels of light be summoned,
and grind for Adam so that he may eat?
How will the firmament and the winged birds be?
How will the white dove be summoned,
and become Adam's companion?"

As Shehlon said this,
Ptahil stepped forward and said to him,

"I will form that which is solid,
and Ayar will breathe upon it;

I will flush out the black water,
and Hibel will make a drain for it.
I will create Earth,
he will bring a garment from Ur,
Hibel and Shitel
will stretch out the canopy."

Shehlon became full of wrath
against Ptahil and said to him,

"You are a wicked son of a bastard —
Life will not accept your offering.

Who are you among excellencies
and men, to call the world into being?"

As Shehlon said so,
Ptahil plunged into the black water,
and the black waters flooded out.
Shitel and Hibel opened a drain for the water.
They made its floods into Earth's land
as if the water were not there.
Ayar buffeted it with his wings,
and as Shehlon stood, it became dry ground.

Ptahil pounded in the columns,
Hibel stretched out the firmament,
Shitel made its spheres,
and Ennosh joined the bow to it.

Hibel moved swiftly on;
Yusmir, Shehrun, and Behron
were the carpenters —
they framed the ship,
and made for it a bow and stern.

Hibel made its neighbor,
he brought it to the Jordan,
and turned it around under Earth.

He set up a measure, measured the water,
and poured the living water
as it entered still waters,
and the living water wept
as it mixed with still waters.

Just as living water mixed with still water,
darkness mixed with light.

They brought Yushamen,
set him on Earth,
and said to him,

"Give us your children,
so they may orbit Earth
and bring light to this world
we are making, and we will establish families,
from which you may take your share."

They brought the sun and Zehrun,
and they brought the great moon.

They put them in order and brought them,
set them on the Jordan, and told them:

"You will be a light source
by day on Earth,
and when you are concealed, you, moon,
will be a light source in the night,

so that neither a terrestrial war
nor a celestial war will arise,
and they will have power over Adam and his wife."

They received the sun by day,
and the moon they received by night.

They brought forth the great Venus,
the great Jupiter, the great Saturn,
and the great Mars,
and they made him a ship.

They brought Little Eve,
gave her a share,

and they made Earth's successor.

They appointed Yushamen's sons
for eighty years,
then Yushamen's sons didn't want it,
and they brought them to the planets.

Each of them received a share.
And Life is praised!

Colophon

Translation: Good Works Translation by Tanken (探検), Expeditionary Translator of the Good Works Library, April 2026. Independently derived from the Classical Mandaic source text. Haberl and McGrath's English translation was consulted as a structural reference to verify verse ordering and resolve clause boundaries in the PyMuPDF extraction (which produces known couplet reversals), but the English wording is independently derived from the Mandaic vocabulary and Semitic roots.

Key departures from the reference translation: "there will be for it no land out of it" — preserving the Mandaic double use of mineh (from it/out of it), maintaining the recursive futility of Shehlon's complaint; "no firmament will be raised up" for la mitqiriat rqiha — preserving the passive-reflexive itqiriat (Mandaic Gt-stem), versus the reference's "will be made up"; "How will they sink and rise?" for hai shalpiya whai zaqqipa — preserving the Mandaic verb pair sh-l-p (sink/strip) and z-q-p (rise/stand erect); "the elder myrtle" for asa qashisha — preserving the Mandaic qashisha (elder/ancient) as an epithet for the sacred myrtle (asa), central to Mandaean ritual; "How will the wheels of light be summoned" for hai mitqiriat girglia d-hnura — reading hnura as "light" (the standard Mandaic form) rather than the reference's contextual interpretation; "I will flush out" for a'giripunn — from the Mandaic root g-r-p (to sweep/flush), more forceful than the reference's neutral verb; all cumulative departures from Chapters 52–61 remain in force.

Couplet Reversal Note: The PyMuPDF extraction of this PDF consistently reverses the two lines within each couplet (the B-line appears before the A-line). This pattern was first identified in Chapter 59 and has been confirmed as perfectly consistent through Chapter 62. The reversal was corrected by cross-referencing the structural logic of the narrative and verified against the reference translation's ordering. The Mandaic source text below preserves the extraction order; the English translation presents the corrected couplet order.

Verse Notes: Verse 15 contains a line marked with braces {curly brackets} in the source text, indicating an editorial insertion or textual variant — preserved as-is. Chapter 62 is the longest chapter translated in the Book of John series to date (~70 verse positions across 3 Mandaic pages), comparable in scope to the great creation and cosmological chapters (cf. Ch. 59, ~105 verses).

Scribed by Tanken .

Source Text

Classical Mandaic text from Haberl and McGrath (2020), De Gruyter Open Access (CC BY-NC-ND 4.0). Chapter 62 of the Mandaean Book of John (Drashia d-Iahia). Extracted via PyMuPDF from the Unicode text layer. Couplet lines appear in extraction order (reversed from reading order — see Couplet Reversal Note in colophon).

ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡋࡀࡏࡕࡉࡒࡓࡉࡀ ࡀࡋࡌࡀ
ࡗ ࡋࡀࡄࡅࡀࡕ ࡕࡉࡁࡉࡋ
ࡅࡋࡀࡏࡕࡒࡉࡓࡉࡀࡕ ࡌࡎࡅࡕࡀ
ࡗ ࡖࡋࡀࡏࡕࡌࡉࡎࡉࡀࡕ
ࡄࡅࡍ ࡀࡎࡂࡉࡀ ࡀࡕࡀ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ
ࡅـࡗ ࡌࡉࡀ ࡎࡉࡀࡅࡉࡀ
ࡅࡀࡕࡅࡍ ࡋࡕࡉࡁࡉࡋ ࡒࡀࡌࡉࡅࡍ
ࡅࡔࡉࡕࡉࡋ ࡅࡔࡉࡄࡋࡅࡍ ࡅࡀࡉࡀࡓ
ࡅࡀࡐࡋࡂࡉࡅࡍࡍ ࡁࡏࡁࡑࡉࡀ ࡏࡁࡑࡉࡀ
ࡄࡉࡁࡉࡋ ࡓࡌࡀ ࡌࡉࡓࡑࡀ ࡅࡌࡔࡀࡅࡍࡍ ࡋࡌࡉࡀ
ࡌࡋࡀ ࡏࡅࡓࡑࡇ ࡆࡉࡄࡉࡓࡀ
ࡗ ࡒࡀࡉࡉࡌ ࡔࡉࡄࡋࡅࡍ
ࡖࡉࡍࡌࡀࡓࡋࡅࡍ
ࡏࡋ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ ࡅࡏࡋ ࡀࡉࡀࡓ ࡆࡉࡅࡀ
ࡏࡅࡕࡓࡉࡀ ࡖࡔࡀࡉࡉࡀ ࡀࡐࡉࡉࡀ ࡋࡉࡕࡋࡅࡍ
ࡀࡄࡀࡉ ࡏࡅࡕࡓࡉࡀ ࡕࡌࡉࡌࡉࡀ
ࡏࡋࡇ ࡀࡓࡒࡀ ࡌࡉࡇࡍ ࡋࡀࡄࡀࡅࡉࡀ
ࡄࡀࡉࡆࡉࡍ ࡀࡋࡌࡀ ࡖࡀࡀࡍࡕࡅࡍ ࡀࡉࡕࡀࡉࡕࡅࡍ
ࡋࡀࡉࡀࡁࡔࡉࡀ ࡌࡉࡀ ࡎࡉࡀࡅࡉࡀ
ࡅࡓࡒࡉࡄࡀ ࡌࡉࡇࡍ ࡋࡀࡌࡉࡈࡑࡀࡓࡀࡓ
ࡌࡍ ࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ ࡖࡒࡓࡀࡉࡕࡅࡍ
ࡅࡋࡀࡌࡉࡕࡒࡉࡓࡉࡀ ࡀࡓࡒࡀ ࡌࡉࡇࡍ
ࡄࡀࡉ ࡄࡀࡅࡉࡍ ࡁࡇࡍ ࡖࡀࡃࡀࡌ
ࡏࡋ ࡀࡃࡀࡌ ࡄࡀࡉࡆࡉࡍ ࡄࡀࡅࡀ ࡆࡀࡅࡇ
ࡄࡀࡉ ࡄࡀࡅࡉࡍ ࡄࡉࡋࡁࡅࡉࡍࡀ ࡅࡔࡉࡊࡀࡍࡕࡀ
ࡄࡀࡉ ࡔࡀࡋࡐࡉࡀ ࡅࡄࡀࡉ ࡆࡀࡒࡉࡐࡀ
ࡄࡀࡉ ࡄࡀࡅࡉࡋࡇ ࡁࡅࡎࡌࡀࡉࡍࡀ ࡋࡀࡃࡀࡌ
ࡄࡀࡉ ࡄࡀࡅࡉࡀ ࡄࡀࡉࡋࡀ
ࡌࡍ ࡄࡀࡋࡉࡍ ࡌࡉࡀ ࡎࡉࡀࡅࡉࡀ ࡋࡀࡃࡀࡌ
ࡄࡀࡉ ࡒࡀࡉࡌࡉࡁࡇ ࡓࡉࡄࡀࡉࡍࡀ ࡅࡁࡅࡎࡌࡀࡉࡍࡀ
ࡄࡀࡉࡆࡉࡍ ࡌࡉࡔࡕࡉࡋ ࡀࡎࡀ ࡒࡀࡔࡉࡔࡀ
}ࡄࡀࡉ ࡄࡀࡅࡉࡋࡇ ࡆࡀࡅࡀ{
ࡌࡀࡓࡅࡀ ࡀࡔࡕࡀࡓࡂࡀࡍ
ࡅࡓࡉࡄࡀࡉࡍࡀ ࡖࡄࡀࡉࡆࡉࡍ ࡌࡉࡔࡉࡕࡋࡉࡀ
ࡄࡀࡉࡆࡉࡍ ࡄࡀࡅࡉࡀ ࡄࡀࡀࡊ ࡒࡌࡀࡌࡉࡓ ࡆࡉࡅࡀ
ࡅࡉࡀࡓࡒࡅࡉࡍࡀ ࡅࡎࡉࡌࡀࡉࡍࡀ ࡅࡁࡀࡆࡓࡅࡉࡍࡀ
ࡄࡀࡉࡆࡉࡍ ࡄࡀࡀࡊ ࡉࡍࡔࡕࡀࡋ ࡉࡐࡒࡅࡉࡍࡀ
ࡄࡀࡉ ࡄࡀࡅࡉࡀ ࡀࡓࡒࡀ ࡉࡀࡅࡀࡍࡉࡕࡀ
ࡄࡀࡉࡆࡉࡍ ࡄࡀࡅࡉࡀ ࡌࡍ ࡄࡀࡋࡉࡍ ࡌࡉࡀ ࡎࡉࡀࡅࡉࡀ
ࡄࡀࡉࡆࡉࡍ ࡌࡉࡕࡒࡉࡓࡉࡀ
ࡅࡄࡀࡅࡉࡍ ࡏࡅࡔࡉࡍࡀ ࡕࡀࡅࡓࡉࡀ ࡅࡅࡐࡃࡀࡀࡍ
ࡅࡁࡀࡆࡉࡓࡀ ࡁࡀࡓࡒࡀ ࡄࡀࡉࡆࡉࡍ ࡀࡍࡉࡐࡋ
ࡄࡀࡉ ࡌࡉࡉࡊࡓࡁࡀ ࡀࡓࡒࡀ
ࡅࡁࡌࡀࡄࡅ ࡉࡍࡄࡅࡍ ࡉࡍࡄࡅࡑࡃࡅࡇࡍ
ࡄࡀࡉ ࡀࡆࡋࡉࡍ ࡁࡇࡍ ࡖࡀࡃࡀࡌ
ࡅࡉࡐࡄࡕࡀ ࡀࡃࡀࡌ ࡉࡍࡔࡀࡅࡉࡀ ࡅࡉࡍࡅࡊࡋ
ࡅࡁࡌࡀࡄࡅ ࡉࡍࡉࡐࡓࡅࡊࡇࡍ
ࡄࡀࡉ ࡔࡀࡋࡐࡀ ࡄࡀࡉ ࡆࡀࡒࡀࡐ
ࡄࡀࡉ ࡄࡀࡅࡉࡀ ࡕࡀࡕࡀ ࡄࡉࡅࡀࡓࡕࡉࡀ
ࡄࡀࡉ ࡌࡉࡕࡒࡉࡓࡉࡀ ࡂࡉࡓࡂࡋࡉࡀ ࡖࡄࡍࡅࡓࡀ
ࡄࡀࡉ ࡁࡀࡈࡀࡍ ࡄࡀࡉ ࡉࡀࡃࡋࡀ
ࡄࡀࡉ ࡄࡀࡅࡉࡀ ࡓࡒࡉࡄࡀ ࡅࡉࡑࡀࡐࡓ ࡂࡀࡃࡀࡐ
ࡅࡋࡀࡃࡀࡌ ࡉࡍࡈࡄࡉࡅࡍࡋࡇ ࡅࡉࡍࡅࡊࡋ
ࡅࡀࡑࡅࡕࡀ ࡋࡀࡃࡀࡌ ࡕࡉࡄࡅࡉࡀ
ࡄࡀࡉ ࡌࡉࡕࡒࡉࡓࡉࡀ ࡉࡀࡅࡀࡍ ࡄࡉࡅࡀࡓࡕࡉࡀ
ࡀࡎࡂࡉࡀ ࡕࡐࡀࡄࡉࡋ ࡀࡕࡀ ࡀࡌࡀࡓࡋࡇ
ࡃࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡔࡉࡄࡋࡅࡍ
ࡅࡀࡉࡀࡓ ࡉࡍࡔࡍࡉࡌ ࡏࡋࡇ
ࡀࡀࡍ ࡏࡉࡀࡌࡎࡉࡀ ࡋࡉࡌࡎࡅࡕࡀ
ࡅࡄࡉࡁࡉࡋ ࡉࡍࡔࡀࡅࡉࡋࡅࡍ ࡌࡀࡔࡉࡐࡋࡀࡀࡍ
ࡀࡀࡍ ࡏࡂࡉࡓࡉࡐࡅࡍࡍ ࡋࡌࡉࡀ ࡎࡉࡀࡅࡉࡀ
ࡅࡋࡁࡅࡔࡀ ࡌࡍ ࡏࡅࡓ ࡀࡍࡉࡕࡉࡀ
ࡀࡀࡍ ࡏࡔࡀࡅࡉࡀ ࡀࡓࡒࡀ
ࡉࡍࡉࡍࡂࡃࡅࡉࡀ ࡋࡎࡓࡀࡃࡒࡀ
ࡄࡉࡁࡉࡋ ࡅࡔࡉࡕࡉࡋ
ࡋࡉࡕࡐࡀࡄࡉࡋ ࡅࡀࡌࡀࡓࡋࡇ
ࡔࡉࡄࡋࡅࡍ ࡌࡋࡀ ࡓࡅࡂࡆࡀ
ࡄࡉࡉࡀ ࡈࡀࡁࡅࡕࡀࡊ ࡋࡀࡋࡀࡂࡈࡉࡀ
ࡁࡉࡔࡀ ࡁࡓ ࡁࡉࡔࡀ ࡀࡀࡍࡕ
ࡅࡌࡍ ࡂࡅࡁࡓࡉࡀ ࡖࡒࡀࡓࡉࡀ ࡀࡋࡌࡀ
ࡌࡀࡍ ࡀࡀࡍࡕ ࡌࡍ ࡏࡅࡕࡓࡉࡀ
ࡕࡐࡀࡄࡉࡋ ࡁࡌࡉࡀ ࡎࡉࡀࡅࡉࡀ ࡍࡀࡐࡋ
ࡗ ࡄࡀࡉࡆࡉࡍ ࡀࡌࡀࡓ ࡔࡉࡄࡋࡅࡍ
ࡕࡐࡀ ࡄࡉࡁࡉࡋ ࡅࡔࡉࡕࡉࡋ ࡌࡀࡔࡉࡐࡋࡀࡀࡍ ࡋࡌࡉࡀ
ࡅࡂࡓࡀࡐ ࡌࡉࡀ ࡎࡉࡀࡅࡉࡀ
ࡗ ࡆࡀࡍ ࡌࡉࡀ ࡋࡀࡄࡅࡀࡁࡇ
ࡔࡀࡅࡉࡋࡅࡍ ࡂࡉࡓࡇࡐ ࡋࡀࡓࡒࡀ ࡖࡕࡉࡁࡉࡋ
ࡅࡀࡃࡒࡀࡉࡉࡌ ࡔࡉࡄࡋࡅࡍ ࡌࡉࡀࡁࡀࡔࡕࡀ ࡄࡅࡀࡕ
ࡀࡉࡀࡓ ࡌࡄࡀ ࡁࡂࡀࡍࡇࡐ
ࡄࡉࡁࡉࡋ ࡓࡒࡉࡄࡀ ࡂࡍࡀࡃ
ࡕࡐࡀࡄࡉࡋ ࡌࡄࡀ ࡏࡈࡑࡅࡉࡍࡀ
ࡅࡀࡅࡍࡔ ࡂࡈࡀࡓࡁࡇ ࡌࡄࡀ
ࡔࡉࡕࡉࡋ ࡔࡀࡅࡉࡀ ࡂࡀࡓࡂࡋࡉࡀ
ࡄࡉࡁࡉࡋ ࡒࡀࡋࡉࡀ ࡀࡎࡂࡉࡀ
ࡀࡍࡂࡍࡀࡓࡉࡀ ࡄࡅࡍ
ࡉࡅࡎࡌࡉࡓ ࡅࡔࡉࡄࡓࡅࡍ ࡅࡁࡉࡄࡓࡅࡍ
ࡅࡔࡀࡅࡋࡇ ࡌࡄࡀࡓࡀ ࡅࡅࡊࡕࡋࡀ
ࡂࡉࡈࡓࡅࡉࡀ ࡋࡎࡉࡐࡕࡍࡀ
ࡅࡀࡕࡉࡀ ࡋࡉࡀࡓࡃࡀࡍ
ࡄࡉࡁࡉࡋ ࡔࡀࡅࡉࡀ ࡁࡓ ࡌࡉࡓࡑࡉࡀ
ࡅࡀࡅࡕࡉࡁ ࡀࡊࡉࡀࡋࡀ ࡅࡌࡉࡀ ࡀࡊࡋ
ࡅࡀࡄࡃࡓࡇ ࡀࡕࡅࡕࡉࡀ ࡀࡓࡒࡀ ࡖࡕࡉࡁࡉࡋ
ࡗ ࡁࡌࡉࡀ ࡕࡀࡄࡌࡉࡀ ࡀࡋࡉࡅࡍ
ࡅࡔࡃࡀ ࡌࡉࡀ ࡄࡉࡉࡀ
ࡗ ࡁࡌࡉࡀ ࡕࡀࡄࡌࡉࡀ ࡀࡓࡁࡉࡅࡍࡍ
ࡅࡁࡀࡉࡊࡍ ࡌࡉࡀ ࡄࡉࡉࡀ
ࡄࡔࡅࡀࡊ ࡁࡀࡄࡍࡅࡓࡀ ࡀࡓࡀࡁ
ࡗ ࡀࡓࡁࡉࡅࡍࡍ ࡌࡉࡀ ࡄࡉࡉࡀ ࡁࡌࡉࡀ ࡕࡀࡄࡌࡉࡀ
ࡅࡀࡅࡕࡁࡅࡉࡀ ࡋࡕࡉࡁࡉࡋ
ࡀࡕࡉࡅࡉࡀ ࡋࡉࡅࡔࡀࡌࡉࡍ
ࡅࡀࡌࡀࡓࡋࡇ
ࡖࡉࡍࡄࡉࡃࡓࡅࡍ ࡁࡕࡉࡁࡉࡋ
ࡀࡄࡁࡀࡋࡀࡍ ࡁࡀࡍࡊ
ࡖࡉࡍࡔࡀࡅࡉࡀ ࡅࡉࡍࡕࡀࡒࡉࡍ ࡔࡅࡓࡁࡀࡕࡀ
ࡅࡀࡍࡅࡓࡅࡇࡍ ࡋࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡖࡀࡀࡍࡕ ࡌࡀࡍࡕࡀ ࡕࡉࡎࡀࡁ
ࡅࡀࡕࡉࡅࡉࡀ ࡋࡎࡉࡍ ࡓࡁࡀ
ࡀࡕࡉࡅࡉࡀ ࡋࡔࡀࡌࡉࡔ ࡅࡆࡉࡄࡓࡅࡍ
ࡅࡀࡒࡌࡅࡅࡍࡍ ࡋࡉࡀࡓࡃࡀࡍ ࡅࡀࡌࡀࡓࡋࡅࡍ
ࡎࡀࡃࡓࡏࡉࡋ ࡅࡀࡉࡕࡉࡅࡍࡍ
ࡁࡏࡅࡌࡀࡌࡀ ࡁࡕࡉࡁࡉࡋ
ࡀࡀࡍࡕࡅࡍ ࡄࡅࡍ ࡌࡀࡃࡀࡍࡄࡀ
ࡀࡍࡃ ࡉࡍࡄࡅࡉࡀ ࡁࡋࡉࡋࡉࡀ
ࡗ ࡀࡊࡎࡉࡍ ࡀࡀࡍࡕ ࡎࡉࡍ
ࡅࡕࡉࡂࡓࡀ ࡖࡏࡔࡅࡌࡉࡀ
ࡖࡋࡀࡎࡀࡋࡉࡒ ࡕࡉࡂࡓࡀ ࡖࡀࡓࡒࡀ
ࡅࡌࡉࡔࡕࡀࡋࡈࡉࡀ ࡋࡀࡃࡀࡌ ࡅࡆࡀࡅࡇ
ࡅࡎࡉࡍ ࡒࡀࡁࡋࡅࡉࡀ ࡁࡋࡉࡋࡉࡀ
ࡒࡀࡁࡉࡋ ࡔࡀࡌࡉࡔ ࡁࡏࡅࡌࡀࡌࡀ
ࡅࡏࡋ ࡁࡉࡋ ࡓࡁࡀ ࡅࡋࡉࡊࡅࡀࡍ ࡓࡁࡀ
ࡀࡕࡅࡉࡀ ࡏࡋ ࡋࡉࡁࡀࡕ ࡓࡀࡁࡕࡉࡀ
ࡅࡔࡀࡅࡋࡇ ࡎࡉࡐࡕࡍࡀ
ࡅࡋࡉࡍࡓࡉࡂ ࡓࡁࡀ
ࡅࡌࡀࡍࡕࡀ ࡉࡀࡄࡁࡅࡋࡇ
ࡅࡀࡕࡉࡅࡉࡀ ࡋࡄࡀࡅࡀ ࡈࡑࡀࡓࡕࡉࡀ
ࡅࡔࡀࡅࡉࡀ ࡌࡒࡀࡁࡋࡀࡀࡍ ࡖࡕࡉࡁࡉࡋ
ࡕࡌࡀࡀࡍࡍ ࡔࡉࡍࡀ
ࡒࡀࡁࡋࡅࡉࡀ ࡁࡇࡍ ࡖࡉࡅࡔࡀࡌࡉࡍ
ࡀࡕࡅࡅࡍࡍ ࡋࡔࡉࡁࡉࡀࡄࡉࡀ
ࡄࡀࡉࡆࡀࡊ ࡋࡀࡁࡑࡅ ࡁࡇࡍ ࡖࡉࡅࡔࡀࡌࡉࡍ
ࡄࡀࡃ ࡄࡀࡃ ࡁࡒࡀࡁࡀࡋࡕࡀ ࡒࡀࡁࡋࡅࡉࡀ
ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ

Source Colophon

Classical Mandaic text extracted from Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). PDF pages 191–195 (0-indexed). Open Access under Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International (CC BY-NC-ND 4.0). Text extracted via PyMuPDF from the Unicode Mandaic text layer (U+0840–U+085F). Couplet reversal pattern documented and corrected.

Chapter 63 — The Coming of Mind

Chapter sixty-three of the Mandaean Book of John (Drashia d-Iahia), the principal mythological and liturgical scripture of the Mandaean tradition. The Book of John preserves the cosmological and soteriological teachings of Mandaeism — one of the last surviving Gnostic religions, practised today by approximately 100,000 adherents, primarily in Iraq and the diaspora.

After the creation narrative of Chapter 62 — in which Ptahil plunged into the black water and the builders constructed columns, firmament, and a cosmic ship — the Book of John shifts from cosmic construction to cosmic instruction. A voice from on high chooses Mind and sends him from the everlasting abode. The faithful receive him with ceremony: white garments shaken off, wreaths adjusted, bodies stretched low. They ask three questions — whence your date palm, your roots, the one who planted you? Mind answers: my roots are from Life. He came to awaken this world. Those who heed Manda d'Heyyi will behold the Great Life; those who do not will fall into blazing fire. The chapter closes with Mind as a herald who called to ears that would not hear and showed to eyes that would not look — the cosmic teacher as frustrated witness.

Classical Mandaic source text from the critical edition of Haberl and McGrath (2020).

A voice from on high called to us.
It chose Mind.
It sent Mind to us
from the everlasting abode.

Mind went forth and came
to those who know him and believe in him,
and to those who know his companions.

They shook off their white garments —
their white garments they shook off —
and adjusted splendid wreaths.

They set them on their heads
and went out to meet Mind.
They knelt and bowed before him
and stretched their bodies low.

They said to him:
"Whence comes your date palm?
Whence your roots and your date palm?
Whence the one who planted you?"

The gentle Mind replied
to those who know me, saying:

"My roots are from Life,
and my date palm is from light's place.
The men who fashioned my garments
are minds from the everlasting abode.
My sons sounded the call,
and I came to awaken this world.

Blessed is the one who heeds my word
and walks upon my path.

Whoever heeds the word of Manda d'Heyyi
will behold the Great Life.
Whoever does not heed the word of Manda d'Heyyi
will fall into a blazing fire,
and it shall be his dwelling
until the great day of judgment —
for I shall be a witness against him:
I was a herald who called to him.
I called into his ear, and he did not hear.
I called, and with his ear he did not hear.

I showed it to his eye, and he did not look.
I showed it, and with his eye he did not look."

And Life triumphs!

Colophon

Translation: Good Works Translation by Tanken (探検), Expeditionary Translator of the Good Works Library, April 2026. Independently derived from the Classical Mandaic source text. Haberl and McGrath's English translation was consulted as a structural reference to verify verse ordering and resolve clause boundaries in the PyMuPDF extraction (which produces known couplet reversals), but the English wording is independently derived from the Mandaic vocabulary and Semitic roots.

Key departures from the reference translation: "Mind" for mana — preserving the monosyllabic directness of the Mandaic in the gospel register, versus the reference's Latinate "Intellect"; "his companions" for yaduya — rendering the passive participle of y-d-ʿ (those known to him) as a relational term rather than the reference's neutral "acquaintances"; "fashioned my garments" for qiriwya lilbušya — more specific to the act of garment-making than the reference's generic "created"; "sounded the call" for miqra qrun — preserving the doubled root (q-r-ʾ in both noun and verb) with a more vivid English construction than the reference's "made the summoning"; "stretched their bodies low" — adding "low" to mahtya qumtayhun to clarify the prostration implied by the Mandaic m-h-t (to lay low/extend); all cumulative departures from Chapters 52–62 remain in force.

Couplet Reversal Note: The PyMuPDF extraction of this PDF consistently reverses the two lines within each couplet (the B-line appears before the A-line). This pattern has been confirmed as perfectly consistent through Chapter 63. The reversal was corrected by cross-referencing the structural logic of the narrative and verified against the reference translation's ordering. The Mandaic source text below preserves the extraction order; the English translation presents the corrected couplet order.

Note on mana: The Mandaic word mana (ࡌࡀࡀࡍ/ࡌࡀࡍࡀ) is a key theological term in Mandaeism, referring to cosmic Mind or divine Intellect — a personified emanation from the world of Light. Here Mana functions as a named emissary sent from the everlasting abode (dawra taqan), received with ritual ceremony, and identified as a herald of Manda d'Heyyi ("Knowledge of Life," the Mandaean redeemer figure). The rendering "Mind" preserves the monosyllabic weight and Anglo-Saxon directness appropriate to the gospel register.

Scribed by Tanken .

Source Text: ࡃࡓࡀࡔࡉࡀ ࡖࡉࡀࡄࡉࡀ — Chapter 63

Classical Mandaic text from Haberl and McGrath (2020), De Gruyter Open Access (CC BY-NC-ND 4.0). Chapter 63 of the Mandaean Book of John (Drashia d-Iahia). Extracted via PyMuPDF from the Unicode text layer. Couplet lines appear in extraction order (reversed from reading order — see Couplet Reversal Note in colophon).

ࡁࡄࡀࡓ ࡌࡀࡀࡍ
ࡒࡀࡋࡀ ࡌࡍ ࡌࡓࡅࡌࡀ ࡒࡓࡀࡋࡀࡍ
ࡌࡉࡇࡍ ࡖࡃࡀࡅࡓࡀ ࡕࡀࡒࡀࡍ
ࡔࡀࡃࡀࡓࡋࡀࡍ ࡌࡀࡀࡍ
ࡋࡉࡀࡃࡇ ࡅࡋࡎࡀࡁࡓࡉࡀ
ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ ࡌࡀࡀࡍ
ࡍࡀࡐࡑ ࡄࡉࡅࡀࡓࡀ ࡋࡁࡅࡔ
ࡅࡏࡋ ࡉࡀࡃࡉࡀ ࡖࡉࡀࡃࡅࡉࡀ ࡋࡌࡀࡀࡍ
ࡅࡕࡓࡀࡑ ࡋࡊࡉࡋࡉࡀ ࡓࡀࡅࡆࡉࡀ
ࡍࡀࡐࡑ ࡋࡁࡅࡔ ࡄࡉࡅࡀࡓࡀ
ࡅࡀࡋࡀࡍࡇࡐ ࡖࡌࡀࡀࡍ ࡀࡍࡒࡐࡉࡀ
ࡕࡓࡀࡑ ࡁࡓࡉࡔࡀࡉࡄࡅࡍ
ࡅࡌࡀࡄࡕࡉࡀ ࡒࡅࡌࡕࡀࡉࡄࡅࡍ
ࡀࡊࡁࡔࡉࡀ ࡅࡎࡀࡂࡃࡉࡀ ࡒࡅࡃࡀࡌࡇ
ࡀࡌࡓࡉࡋࡇ
ࡌࡍ ࡔࡀࡓࡔࡀࡊ ࡅࡎࡉࡃࡍࡉࡓࡀࡊࡊ
ࡌࡀࡍ ࡎࡉࡃࡍࡉࡓࡀࡊࡊ
ࡌࡀࡍ ࡀࡍࡁࡑࡀࡊ ࡖࡉࡍࡁࡑࡀࡊ
ࡅࡋࡄࡉࡅࡍࡍ ࡉࡀࡃࡀࡉ ࡖࡉࡍࡌࡀࡓࡋࡅࡍ
ࡌࡀࡋࡉࡋ ࡌࡀࡀࡍ ࡉࡍࡄࡀ
ࡅࡎࡉࡃࡍࡉࡓࡀࡊࡉ ࡌࡍ ࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡀࡀࡍ ࡔࡀࡓࡔࡀࡉ ࡌࡍ ࡄࡉࡉࡀ
ࡌࡀࡀࡍ ࡌࡍ ࡃࡀࡅࡓࡀ ࡕࡀࡒࡀࡍ
ࡂࡅࡁࡓࡉࡀ ࡖࡒࡉࡓࡉࡅࡉࡀ ࡋࡉࡋࡁࡅࡔࡉࡀ
ࡅࡏࡕࡉࡁ ࡏࡋ ࡉࡅࡓࡉࡀ ࡋࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡁࡀࡍࡉ ࡌࡉࡒࡓࡀ ࡒࡓࡅࡍ
ࡅࡀࡍࡎࡂࡉࡀ ࡁࡃࡉࡓࡀࡊࡉ
ࡈࡅࡁࡇ ࡖࡉࡍࡔࡌࡀ ࡔࡅࡕࡀࡉ
ࡄࡀࡆࡉࡋࡅࡍ ࡋࡄࡉࡉࡀ ࡓࡅࡓࡁࡉࡀ
ࡖࡔࡅࡕࡀ ࡖࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡔࡀࡌࡀ
ࡀࡍࡉࡐࡋ ࡁࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ
ࡖࡔࡅࡕࡀ ࡖࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡋࡀࡔࡀࡌࡀ
ࡀࡋࡌࡀ ࡋࡉࡅࡌࡀ ࡓࡁࡀ ࡖࡃࡉࡀࡍ
ࡅࡄࡀࡅࡉࡀ ࡌࡃࡅࡓࡕࡇ
ࡄࡅࡉࡕ ࡀࡊࡋࡅࡆࡀ ࡖࡒࡓࡉࡋࡇ
ࡖࡀࡀࡍ ࡄࡀࡅࡉࡀࡍ ࡏࡋࡇ ࡎࡀࡄࡃࡀ
ࡒࡓࡉࡋࡇ ࡅࡋࡀࡔࡌࡀ ࡁࡏࡅࡃࡇࡍ
ࡒࡓࡉࡋࡇ ࡁࡏࡅࡃࡇࡍ ࡅࡋࡀࡔࡌࡀ
ࡄࡀࡅࡉࡕࡇ ࡅࡋࡀࡄࡆࡀ ࡁࡀࡉࡇࡍ
ࡄࡀࡅࡉࡕࡇ ࡁࡀࡉࡇࡍ ࡅࡋࡀࡄࡆࡀ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Classical Mandaic text extracted from Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). PDF pages 195 and 197 (0-indexed). Open Access under Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International (CC BY-NC-ND 4.0). Text extracted via PyMuPDF from the Unicode Mandaic text layer (U+0840–U+085F). Couplet reversal pattern documented and corrected.

Chapter 64 — The Creation of Life

Chapter sixty-four of the Mandaean Book of John (Drashia d-Iahia), the principal mythological and liturgical scripture of the Mandaean tradition. The Book of John preserves the cosmological and soteriological teachings of Mandaeism — one of the last surviving Gnostic religions, practised today by approximately 100,000 adherents, primarily in Iraq and the diaspora.

After Chapter 63 — in which Mind descended from the everlasting abode and called to ears that would not hear — the Book of John shifts from cosmic instruction back to cosmic mission. A divine emissary arrives to create Life's creation, set Jordans, and plant the faithful as thriving shoots. The mighty ones and beings of the material world come forth against him, not with weapons but with interrogation: who clothed you in this splendor? The speaker declares himself to the Seven children of the mortal abode — "A great one am I, a son of the Great" — and names his mission: to cry Life's call, rouse Life's tribe, and teach prayer and praise. The chapter closes with praise for Splendid Yukabar, the helper who bridges the place of darkness to the place of light.

Classical Mandaic source text from the critical edition of Haberl and McGrath (2020).

I have come to this world
to make a creation of Life,
to fashion Life's creation
and draw the Jordan from the heights to the depths.

They came from Life —
those who were of Life.
They brought living waters
to set Jordans among them,
to offer prayers to the Great
and plant the thriving shoots,

to plant them and water them with living waters,
to let them hear the speech of the Great
and the word that Life spoke to me.

I teach them praise,
and they rise and glorify the mighty ones —
the mighty ones and the beings they beheld.

But these come forth against me —
the mighty ones and the beings come forth
to seize snare upon snare.

They seize snare upon snare
and counsel among themselves.
They counsel among themselves
and plot evil against me.

They say:
"Come, let us go and ask him of his dwelling.
Let us question him and tell him —
about the place from which he came.
Let us question him and say:

'This splendor — who clothed you in it?
Who clothed you in this splendor,
that your likeness is so sublime?
So sublime is your likeness,
and your radiance brightens this world.
So bright is your radiance,
and your beauty sweetens the worlds.'"

I spoke to the mighty ones
who dwell there — the Seven.

I spoke, saying,
to the Seven children of the mortal abode:

"A great one am I, a son of the Great,
by whose power I went there.

I have come to cry Life's call
and rouse Life's tribe,
to plant the shoots of the chosen
and the offshoots of the great,
to plant them and teach them the good,
to teach them prayer and praise,

that they may rise and glorify the mighty ones,
that they may praise Splendid Yukabar —
the man who was a helper,
a helper was he,
from the place of darkness to the place of light."

And Life triumphs!

Colophon

Translation: Good Works Translation by Tanken (探検), Expeditionary Translator of the Good Works Library, April 2026. Independently derived from the Classical Mandaic source text. Haberl and McGrath's English translation was consulted as a structural reference to verify verse ordering and resolve clause boundaries in the PyMuPDF extraction (which produces known couplet reversals), but the English wording is independently derived from the Mandaic vocabulary and Semitic roots.

Key departures from the reference translation: "from the heights to the depths" for min rish brish — capturing the cosmic geography of the Jordan's descent from the World of Light, versus the reference's literal "from top to bottom"; "They came from Life" for atiyuya min hiia — preserving the G-stem of aty ("to come") rather than the reference's causative reading "They brought from Life," since the next verse uses the explicit causative aytun ("they brought") for the living waters; "prayers" for buta — gospel register rendering versus the reference's formal "petitions"; "shoots" for shitlia — more natural English than the reference's "scions"; "seize" for lagtia (from l-g-t, to catch/capture) — more vivid than the reference's neutral "take"; "snare upon snare" for hignia hignia — preserving the Mandaic's doubled singular, versus "snares after snares"; "likeness" for dmuta — cognate with Hebrew demut (Genesis 1:26), carrying theological weight versus the reference's neutral "appearance"; "So bright is your radiance" for hazin bayar ziwak — preserving the Mandaic's chiastic variation between shayna dmutakh ("sublime is your likeness") and bayar ziwak ("bright is your radiance"), where the reference smooths both into identical "So sublime is your appearance"; "rouse" for the verbal form from ʿ-w-r — consistent with the pipeline's rendering in previous chapters; "the chosen" for shkiria — rendering the successful/rewarded ones as "the chosen" in the context of divine election; all cumulative departures from Chapters 52–63 remain in force.

Couplet Reversal Note: The PyMuPDF extraction of this PDF consistently reverses the two lines within each couplet (the B-line appears before the A-line). This pattern has been confirmed as perfectly consistent through Chapter 64. The reversal was corrected by cross-referencing the structural logic of the narrative and verified against the reference translation's ordering. The Mandaic source text below preserves the extraction order; the English translation presents the corrected couplet order.

Note on structure: Chapter 64 has three movements: (1) The Mission (vv. 1–9) — arrival, creation, planting, teaching; (2) The Opposition (vv. 10–19) — the mighty ones interrogate the speaker about his splendor; (3) The Declaration (vv. 20–29) — "A great one am I" and the closing praise of Yukabar. The opposition is notable for being interrogative rather than combative — the mighty ones respond to the divine mission not with violence but with questions about origin and identity.

Scribed by Tanken .

Source Text: ܠܻܐܨܝܐ ܕܝܐܚܝܐ — Chapter 64

Classical Mandaic text from Haberl and McGrath (2020), De Gruyter Open Access (CC BY-NC-ND 4.0). Chapter 64 of the Mandaean Book of John (Drashia d-Iahia). Extracted via PyMuPDF from the Unicode text layer. Couplet lines appear in extraction order (reversed from reading order — see Couplet Reversal Note in colophon).

ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡋࡌࡉࡍࡀࡑࡁ ࡖࡄࡉࡉࡀ ࡉࡍࡅࡑࡁࡕࡀ
ࡋࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ ࡀࡎࡂࡉࡕ
ࡅࡋࡌࡉࡂࡍࡀࡃ ࡉࡀࡓࡃࡀࡍ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡉࡍࡅࡑࡁࡕࡀ ࡖࡄࡉࡉࡀ ࡋࡌࡉࡍࡀࡑࡁ
ࡖࡌࡍ ࡄࡉࡉࡀ ࡄࡅࡍ
ࡀࡕࡉࡅࡉࡀ ࡌࡍ ࡄࡉࡉࡀ
ࡋࡌࡉࡕࡓࡀࡑ ࡁࡂࡀࡅࡀࡉࡄࡅࡍ ࡉࡀࡓࡃࡉࡍࡀ
ࡀࡉࡕࡅࡍ ࡌࡉࡀ ࡄࡉࡉࡀ
ࡅࡌࡉࡔࡕࡀࡋ ࡔࡉࡕࡋࡉࡀ ࡓࡀࡅࡆࡉࡀ
ࡋࡌࡉࡁࡉࡀ ࡁࡅࡕࡀ ࡖࡓࡁࡉࡀ5
ࡅࡌࡀࡔࡌࡉࡅࡍࡍ ‖ ࡔࡅࡕࡀ ࡖࡓࡁࡉࡀ
ࡋࡌࡉࡔࡕࡀࡋ ࡅࡌࡀࡔࡒࡉࡅࡍࡍ ࡌࡉࡀ ࡄࡉࡉࡀ
ࡅࡌࡀࡋࡀࡋࡀ ࡖࡄࡉࡉࡀ ࡀࡌࡀࡓࡋࡉࡀ
ࡅࡉࡍࡒࡌࡅࡍ ࡅࡉࡍࡔࡀࡁࡅࡍ ࡋࡓࡅࡓࡁࡉࡀ
ࡌࡀࡋࡉࡐࡀࡍࡋࡅࡍ ࡕࡅࡔࡁࡉࡄࡕࡀ
ࡄࡉࡅࡍࡍ ࡀࡋࡀࡍࡀࡐࡉ ࡀࡍࡒࡐࡉࡀ
ࡋࡓࡅࡓࡁࡉࡀ ࡅࡁࡅࡓࡉࡀ ࡖࡄࡉࡆࡉࡅࡍ
ࡄࡉࡅࡍࡍ ࡄࡉࡂࡍࡉࡀ ࡄࡉࡂࡍࡉࡀ ࡋࡀࡂࡈࡉࡀ
ࡀࡍࡒࡐࡉࡀ ࡓࡅࡓࡁࡉࡀ ࡅࡁࡅࡓࡉࡀ 10
ࡅࡁࡉࡄࡃࡀࡃࡉࡀ ࡌࡉࡕࡌࡉࡋࡉࡊࡀ
ࡋࡀࡂࡈࡉࡀ ࡄࡉࡂࡍࡉࡀ ࡄࡉࡂࡍࡉࡀ
ࡅࡏࡋࡀࡉ ࡋࡁࡉࡔ ࡌࡉࡕࡄࡀࡔࡁࡉࡀ
ࡌࡉࡕࡌࡉࡋࡉࡊࡀ ࡁࡉࡄࡃࡀࡃࡉࡀ
ࡀࡌࡓࡉࡀ
ࡉࡍࡔࡀࡉࡋࡇ ࡅࡉࡍࡌࡀࡓࡋࡇ
ࡒࡅࡌ ࡀࡍࡎࡂࡉࡀ ࡅࡉࡍࡔࡀࡉࡉࡋࡇ ࡋࡃࡀࡅࡓࡇ
ࡉࡍࡔࡀࡉࡋࡇ ࡅࡉࡍࡌࡀࡓࡋࡇ
ࡋࡃࡅࡕࡊࡀ ࡖࡌࡉࡇࡍ ࡄࡅࡀ15
ࡌࡀࡍ ࡀࡋࡁࡔࡀࡊ ࡄࡀࡆࡉࡍ ࡆࡉࡅࡀ
ࡄࡀࡆࡉࡍ ࡆࡉࡅࡀ ࡌࡀࡍ ࡀࡋࡁࡔࡀࡊ
ࡄࡀࡆࡉࡍ ࡔࡀࡉࡍࡀ ࡃࡌࡅࡕࡀࡊ
ࡖࡄࡀࡆࡉࡍ ࡃࡌࡅࡕࡀࡊ ࡔࡀࡉࡍࡀ
ࡄࡀࡆࡉࡍ ࡁࡀࡉࡀࡓ ࡆࡉࡅࡀࡊ
ࡅࡁࡀࡉࡀࡓ ࡆࡉࡅࡀࡊ ࡏࡋ ࡀࡋࡌࡉࡀ
ࡅࡄࡋࡉࡀ ࡀࡑࡅࡕࡀࡊ ࡏࡋ ࡀࡋࡌࡉࡀ
ࡖࡃࡀࡉࡓࡉࡀ ࡔࡅࡁࡀ
ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡓࡋࡅࡍ ࡋࡓࡅࡓࡁࡉࡀ20
ࡋࡔࡅࡁࡀ ࡁࡇࡍ ࡖࡃࡀࡅࡓࡀ ࡁࡀࡈࡋࡀ
ࡌࡀࡋࡀࡋࡉࡕ ࡖࡏࡌࡀࡓࡋࡅࡍ
ࡖࡁࡄࡀࡉࡋࡀࡉࡄࡅࡍ ࡖࡓࡁࡉࡀ ࡀࡎࡂࡉࡕ ࡋࡀࡊ
ࡓࡁࡀ ࡀࡀࡍ ࡁࡓ ࡓࡁࡉࡀ
ࡅࡀࡉࡅࡓࡉࡀ ࡖࡄࡉࡉࡀ ࡔࡅࡓࡁࡕࡀ
ࡏࡕࡉࡕ ࡖࡏࡒࡓࡉࡀ ‖ ࡒࡀࡋࡀ ࡖࡄࡉࡉࡀ
ࡅࡌࡉࡍࡀࡑࡁ ࡖࡓࡁࡉࡀ ࡉࡍࡅࡑࡁࡕࡀ
ࡌࡉࡔࡕࡀࡋ ࡔࡉࡕࡋࡉࡀ ࡖࡔࡊࡉࡓࡉࡀ
ࡌࡀࡋࡉࡐࡅࡍࡍ ࡁࡅࡕࡀ ࡅࡕࡅࡔࡁࡉࡄࡕࡀ
ࡌࡉࡍࡀࡑࡁ ࡅࡌࡀࡓࡐࡉࡔࡉࡅࡍࡍ ࡋࡈࡀࡁࡕࡀ25
ࡉࡍࡔࡀࡁࡅࡍ ࡋࡉࡅࡀࡊࡁࡀࡓ ࡆࡉࡅࡀ
ࡖࡉࡍࡒࡌࡅࡍ ࡅࡉࡍࡔࡀࡁࡅࡍ ࡋࡓࡅࡓࡁࡉࡀ
ࡁࡀࡄࡉࡃ ࡏࡃࡀ ࡄࡀࡅࡉࡀ
ࡂࡀࡁࡓࡀ ࡖࡄࡀࡅࡉࡀ ࡁࡀࡄࡉࡃ ࡏࡃࡀ
ࡌࡍ ࡀࡕࡀࡓ ࡄࡔࡅࡀࡊ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡄࡉࡉࡀ ࡆࡀࡏࡊࡉࡍ

Source Colophon

Classical Mandaic text extracted from Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). PDF page 197 (0-indexed). Open Access under Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International (CC BY-NC-ND 4.0). Text extracted via PyMuPDF from the Unicode Mandaic text layer (U+0840–U+085F). Couplet reversal pattern documented and corrected. The entire Chapter 64 Mandaic text is contained on page 197 (from line 5, after the Chapter 63 separator, through the end of the page).

Chapter 65 — The Bright Cloud

Chapter sixty-five of the Mandaean Book of John. The speaker descends from Life's house in a bright cloud and enters the abode of the wicked. He finds the Seven sitting in mourning, casting ashes upon Spirit's head — not in defeat but in conspiracy. They plot in lustful words to put on a false guise, appoint a head, give out fruits, issue an empty summons, and mimic the true emissary's call. They plan to fill the people with perversity and challenge them: why have you forsaken our words?

The speaker sees them, mocks them, and shines. His splendor overwhelms: the nations grow fearful, the godhead of the house trembles, Spirit falls from her throne. The Seven trample their robes and fall upon their faces: "O Master, truly we have sinned!" The speaker declares his mission — not punishment but explanation. He came to do good, to bestow a blessing, to expose the wicked counsel lest his people hear it. The chosen hear him and raise their faces to light's place.

Classical Mandaic source text from the critical edition of Haberl and McGrath (2020).

In a bright cloud I sit.
From Life's house I went there.
I went there and I came,
as far as the abode of the wicked.
I came upon seven figures
and found them all sitting in mourning.
All of them sat in mourning
and cast ashes upon Spirit's head.
They cast ashes upon Spirit's head
and delighted in unworthy deeds.

5
They spoke in wicked speech;
they said with lustful words.
With lustful words they said:
"Come, let us put on a false guise.
Come, let us appoint a head.
Let us appoint a head
and give out fruits to the world.
Let us give out fruits to the world
and issue an empty summons.

10
Let us make a call like the man who went here.
Let us summon them to worship you;
let us make them listen, fill them with perversity,
sit down and teach them,
and tell them:
'Why have you forsaken our words?
Why have you forsaken our words
and altered what we have said?'

15
Let us sit and tell them,
before the strange man comes there."
I saw them and I mocked them
and laughed at all of them.
I shone in my abounding splendor
so that I appeared to the nations.
The nations who saw me grew fearful,
and the godhead of the house trembled.
Spirit fell from her throne
and all the nations scattered.

20
The Seven trampled their robes
and did not forget what they had done.
All of them bowed their heads
and fell upon their faces.
Down upon their faces they fell;
they raised their faces:
"O Master, truly we have sinned!
Forgive us our sins."
When I had armed myself
and sealed against the nations,

25
I spoke and I said
to the Seven children of the mortal abode:
"When I came to work here,
the Great wished to send me
so that I might come to do good.
I shall do good and bestow a blessing upon my friends.
I shall explain to them your wicked counsel,
in which there is no light.
I shall explain to them your speech,
lest they hear your talk.

30
Why would they hear your words?
Why would they abide in your world?"
My chosen heard me;
all of them were good.
All of them were good
and they raised their faces to light's place.

And Life triumphs!

Colophon

The English translation was independently derived from the Classical Mandaic source text. Haberl & McGrath's English translation was consulted as a reference to verify readings in ambiguous passages, and this consultation is acknowledged. Key departures from the reference translation: (1) "cast ashes" rather than "scattered ashes" for rmun arpa — the root r-m-y means to throw or cast; "cast" is more active and vivid, fitting the deliberate nature of the act. (2) "delighted in unworthy deeds" rather than "took pleasure in unpleasant deeds" for bsu dlashaifar abdiya — la-shaifar literally means "not fair/beautiful"; "unworthy" carries the moral weight the passage demands. (3) "put on a false guise" rather than "assume a false guise" — concrete rather than abstract. (4) "forsaken" rather than "abandoned" for tishbiqun — the root sh-b-q carries the gravity of scriptural forsaking, not merely leaving. (5) "altered" rather than "changed" for tishawunn mimrann — a slight conspiratorial edge fitting the Seven's plot. (6) "trembled" rather than "shook in fear" for ishtarhizat — more concise, letting the context supply the terror. (7) "bowed their heads" rather than "held their heads low" for akbshia rishaihun — cleaner English. (8) "O Master" rather than "O Lord" for maran — mara can mean lord, master, or sir; "Master" avoids Western Christian associations and preserves Mandaean distinctiveness. (9) "truly we have sinned" rather than "we have really sinned" — "truly" has gospel-register gravity. (10) "bestow a blessing" rather than "extend a blessing" — warmer. (11) "wicked counsel" rather than "wicked advice" for milukkun d'ula — "counsel" carries regal weight, cognate with malka (king). (12) "abide in" rather than "remain within" for yinaktrun — scriptural resonance. (13) "My chosen heard me" rather than "My chosen people certainly listened to me" — shkiria = "the chosen" (established from Ch 64); more concise.

Established departures from previous chapters maintained: maran = O Master (not "O Lord"), shkiria = the chosen, "abounding splendor" for ziwa d-nifash, verse markers at every fifth verse position. Independent Good Works Translation from Classical Mandaic, published online by the Good Works Library, 2026.

Compiled and formatted for the Good Works Library, 2026.

Source Text: The Book of John — Chapter 65

Classical Mandaic source text from Haberl & McGrath, The Mandaean Book of John (2020), Chapter 65. Extracted from the critical edition PDF via PyMuPDF. Couplet order corrected from extraction artifact (PyMuPDF reverses paired lines). Page 199 (0-indexed). Page numbers, verse number markers, and column-break markers stripped. Unicode Mandaic block (U+0840–U+085F) preserves the original script.

ࡁࡀࡀࡍࡀࡍ ࡖࡆࡉࡅࡀ ࡉࡀࡕࡉࡁࡀࡍ
ࡌࡍ ࡁࡉࡕ ࡄࡉࡉࡀ ࡀࡎࡂࡉࡕ ࡋࡀࡊ
ࡌࡀࡎࡂࡉࡀࡍ ࡅࡀࡕࡉࡀࡍ
ࡀࡋࡌࡀ ࡋࡃࡅࡓ ࡁࡉࡔࡉࡀ
ࡔࡅࡁࡀ ࡃࡌࡅࡕࡀ ࡀࡕࡉࡕ
ࡅࡀࡔࡉࡊࡕࡉࡅࡍࡍ ࡅࡊࡋࡄࡅࡍ ࡁࡌࡀࡋࡉࡀ ࡉࡀࡕࡁࡉࡀ
ࡅࡊࡋࡄࡅࡍ ࡉࡀࡕࡁࡉࡀ ࡁࡌࡀࡋࡉࡀ
ࡅࡀࡓࡐࡀ ࡁࡓࡉࡔ ࡓࡅࡄࡀ ࡓࡌࡅࡍ
ࡀࡓࡐࡀ ࡓࡌࡅࡍ ࡁࡓࡉࡔ ࡓࡅࡄࡀ
ࡅࡁࡑࡅ ࡖࡋࡀࡔࡀࡉࡐࡓ ࡀࡁࡃࡉࡀ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡁࡔࡅࡕࡀ ࡖࡏࡅࡋࡀ
ࡀࡌࡓࡉࡀ ࡁࡌࡀࡋࡀࡋࡉࡀ ࡖࡔࡉࡄࡀ
ࡖࡉࡍࡒࡅࡌ ࡅࡉࡍࡔࡀࡅࡉࡀ ࡓࡉࡔࡀ
ࡁࡌࡀࡋࡀࡋࡀ ࡔࡉࡄࡀ ࡀࡌࡓࡉࡀ
ࡅࡉࡍࡋࡐࡅࡂ ࡉࡐࡓࡉࡀ ࡁࡀࡋࡌࡀ
ࡀࡕࡅࡀࡉࡀ ࡖࡉࡍࡃࡀࡌࡉࡀ ࡁࡀࡃࡌࡅ ࡀࡊࡃࡁࡀ
ࡅࡉࡍࡒࡓࡉࡀ ࡒࡀࡋࡀ ࡁࡀࡈࡋࡀ
ࡓࡉࡔࡀ ࡉࡍࡔࡀࡅࡉࡀ
ࡉࡍࡒࡓࡉࡋࡅࡍ ࡋࡎࡂࡀࡃࡀࡊ
ࡉࡐࡓࡉࡀ ࡁࡀࡋࡌࡀ ࡉࡍࡋࡐࡅࡂ
ࡅࡉࡍࡕࡉࡁ ࡅࡀࡍࡋࡉࡐࡅࡍࡍ
ࡉࡍࡒࡓࡉࡀ ࡁࡀࡃࡌࡅ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡅࡉࡍࡌࡀࡓࡋࡅࡍ
ࡅࡀࡍࡔࡌࡉࡅࡍࡍ ࡅࡉࡍࡌࡋࡉࡅࡍࡍ ࡄࡀࡓࡂࡕࡀ
ࡖࡀࡋࡌࡀ ࡕࡉࡔࡉࡁࡒࡅࡍ ࡌࡀࡋࡀࡋࡀࡍ
ࡀࡋࡌࡀ ࡌࡀࡋࡀࡋࡀࡍ ࡕࡉࡔࡉࡁࡒࡅࡍ
ࡂࡀࡁࡓࡀ ࡅࡍࡓࡊࡀࡉࡀ ࡀࡍࡎࡂࡉࡀ ࡋࡀࡊ
ࡅࡀࡋࡌࡀ ࡕࡉࡔࡀࡅࡍࡍ ࡌࡉࡌࡓࡀࡍ
ࡅࡂࡉࡄࡉࡊࡕ ࡋࡅࡊࡋࡄࡅࡍ
ࡉࡍࡕࡉࡁ ࡅࡉࡍࡌࡀࡓࡋࡅࡍ ࡌࡍ ࡒࡅࡃࡀࡌ
ࡖࡏࡕࡀࡄࡆࡉࡋࡅࡍ ࡋࡀࡋࡌࡉࡀ
ࡀࡀࡍ ࡄࡆࡉࡕࡉࡅࡍࡍ ࡀࡎࡁࡉࡓࡉࡕ
ࡅࡏࡔࡕࡀࡓࡄࡉࡆࡀࡕ ࡀࡋࡀࡄࡅࡕࡀ ࡖࡁࡀࡉࡕࡀ
ࡁࡀࡓࡉࡕ ࡁࡆࡉࡅࡀࡉ ࡖࡍࡉࡐࡔ
ࡅࡅࡊࡋࡄࡅࡍ ࡌࡀࡋࡉࡀ ࡏࡕࡁࡀࡃࡀࡓ
ࡀࡋࡌࡀ ࡖࡄࡉࡆࡉࡅࡍ ࡃࡄࡉࡋ
ࡅࡋࡀࡏࡉࡍࡔࡉࡅࡍ ࡌࡀ ࡖࡀࡁࡃࡉࡀ
ࡓࡅࡄࡀ ࡉࡍࡋࡐࡀࡕ ࡌࡍ ࡅࡊࡓࡎࡉࡇ
ࡅࡏࡎࡕࡀࡄࡀࡐ ࡏࡋ ࡀࡍࡀࡐࡉࡄࡅࡍ ࡍࡉࡐࡋ
ࡔࡅࡁࡀ ࡓࡀࡆ ࡋࡁࡅࡔࡀࡉࡄࡅࡍ
ࡏࡋ ࡀࡍࡀࡐࡉࡄࡅࡍ ]ࡏࡋ ࡀࡍࡀࡐࡉࡄࡅࡍ[ ࡔࡒࡀࡋ
ࡅࡊࡋࡄࡅࡍ ࡀࡊࡁࡔࡉࡀ ࡓࡉࡔࡀࡉࡄࡅࡍ
ࡄࡀࡈࡀࡉࡀࡍ ࡕࡉࡔࡁࡅࡒࡋࡀࡍ
ࡏࡎࡕࡀࡄࡀࡐ ࡍࡀࡐࡋ
ࡅࡌࡉࡄࡕࡉࡌࡀࡍ ࡏࡋ ࡀࡋࡌࡉࡀ
ࡌࡀࡓࡀࡍ ࡄࡈࡉࡍ ࡄࡈࡀࡉࡉࡍࡍ
ࡋࡔࡅࡁࡀ ࡁࡇࡍ ࡖࡃࡀࡅࡓࡀ ࡁࡀࡈࡋࡀ
ࡀࡀࡍ ࡌࡀ ࡖࡌࡆࡀࡓࡀࡆࡀࡍ
ࡁࡑࡅ ࡓࡁࡉࡀ ࡔࡉࡄࡋࡅࡍ
ࡌࡀࡋࡀࡋࡉࡕ ࡅࡏࡌࡀࡓࡋࡅࡍ
ࡈࡀࡁࡅࡕࡀ ࡏࡁࡀࡃ ࡅࡔࡀࡓࡉࡀ ࡈࡀࡁࡅ ࡋࡓࡀࡄࡌࡀࡉ
ࡀࡀࡍ ࡗ ࡀࡕࡉࡕ ࡖࡏࡁࡀࡃ ࡋࡄࡀࡀࡊ
ࡖࡄࡍࡅࡓࡀ ࡋࡉࡕࡁࡇ
ࡖࡏࡕࡉࡕ ࡖࡏࡁࡀࡃ ࡈࡀࡁࡅࡕࡀ
ࡏࡃࡉࡋࡌࡀ ࡌࡀࡌࡋࡀࡋࡅࡊࡍ ࡉࡍࡉࡑࡕࡅࡍ
ࡏࡉࡀࡓࡐࡉࡔࡉࡅࡍࡍ ࡏࡋ ࡌࡉࡋࡅࡊࡍ ࡖࡏࡅࡋࡀ
ࡅࡌࡀ ࡉࡍࡀࡊࡕࡓࡅࡍ ࡁࡀࡋࡌࡀࡉࡅࡊࡍ
ࡏࡉࡀࡓࡐࡉࡔࡉࡅࡍࡍ ࡋࡔࡅࡕࡀࡉࡅࡊࡍ
ࡅࡊࡋࡄࡅࡍ ࡈࡀࡁࡉࡀ ࡄࡅࡍ
ࡌࡀ ࡉࡍࡉࡑࡕࡅࡍ ࡌࡀࡌࡋࡀࡋࡅࡊࡍ
ࡅࡀࡆࡁࡀࡓ ࡀࡍࡀࡐࡉࡄࡅࡍ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡁࡄࡉࡓࡀࡉ ࡌࡉࡔࡌࡀ ࡖࡔࡅࡌࡀࡍ
ࡅࡊࡋࡄࡅࡍ ࡄࡅࡍ ࡈࡀࡁࡉࡀ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Source text: Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). Accessed via Internet Archive under CC BY-NC-ND 4.0 license. The critical edition presents the Mandaic text in Unicode (Mandaic block U+0840–U+085F) with facing English translation. Chapter 65 Mandaic extracted from page 199 (0-indexed) of the PDF using PyMuPDF.

Chapter 66 — Way Out Beyond

Chapter 66 of the Mandaean Book of John — the first chapter after the John-Johannes section. The cosmic sending: the great first one, from the perfect house in the World of Light, commissions his son to descend into the realm of darkness as a messenger. The son protests with seven questions — if I go down, who will bring me up? If I fall, who will catch me? Who will hold my soul above the devouring waters? The father mirrors each question with a promise: I will catch you. I will build firm ground. Your wreath I will set upon your head. I shall be your redeemer. Then the command: rise in the name of Life, don the helmet of the worlds, and go. The son descends among lions, leopards, dragons, devastating demons, liliths, Astartes, water-torrents, and devouring pitch. He is saved by the strength within him and the voice of a disciple. The Lord of Greatness himself reproaches the cost: why have I wronged you and sent you here? Sprout sends a staff that bestows hearing and speech. With it, the son slays every terror and dries up every devouring court. He crushes the darkness and establishes the light from end to end, rising without any fault. The chapter contains the Mandaean parallel to the Hymn of the Pearl — the cosmic redeemer’s descent and triumph. Fifty-eight verse positions.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Haberl and McGrath’s critical edition (Brill, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Haberl and McGrath was consulted as a reference; all departures from the reference are documented in the colophon.

Way out beyond, in the splendid fruits,
in the courts of radiance,
in the perfect house,
within you, garden of Ayar, is understanding.
Within you, garden of Adam,
is a proclamation, called forth by Life.

Whatever the great ones say,
they tell their tales with glory.
They speak with glory,
they speak the words of the proclamation.
They reveal the secrets
that were held between father and son.

Before this dwelling existed,
before all this came to be,
before the sun and the moon existed
and went forth into the world,
the splendor blazed within its vessel,
and the light blazed within their garments,
the words were hidden,
hidden and guarded within their scrolls.

The winds kept the peace
and settled upon the wilderness of the world.
The produce that is wholly splendor,
and the light that is wholly radiance,
the Lord of Greatness has set
and established in the perfect house.

The great first one spoke, saying
to the first, his son:
"My son, come, be a messenger for me.
Come, bear a burden for me.
Come, bear a burden for me,
and tread down the rebellious lands.

Go to the realm of darkness,
to the darkness that has no tinge of light,
to the place of the lions,
to the den of the savage leopards,
to the place of the dragons,
to the den of the devastating demons,
to the place of the liliths
and the Astartes like veiled women,
to the place of the water-torrents,
and the courts of devouring pitch."

The first spoke, saying
to the great one, his father:
"If I go down, who will bring me up?
If I fall, who will catch me?
Who will hold my soul,
that we do not fall into the devouring waters?
Who will build firm ground for me,
that we do not fall into the still waters?
My wreath, the beams of radiance —
who will set it upon my head?
If the wicked seize me within their fortress,
who will be my saviour?"

The great one spoke, saying
to the first, his son:
"If you go down, who will bring me up?
If you fall, I will catch you.
I will hold your soul,
that you do not fall into the devouring waters.
I will build firm ground for you,
that you do not fall into the still waters.
Your wreath, the beams of radiance —
I will set upon your head.
If the wicked hurl you within their fortress,
I shall be your redeemer.

Rise in the name of Life,
gather the beams of radiance,
don the helmet of the worlds,
and go to the realm of darkness,
to the darkness that has no tinge of light."

Lions would have surrounded me,
devastating demons would have surrounded me,
dragons, liliths, and the Astartes
like veiled women would have surrounded me,
water-torrents and fields
of devouring pitch would have surrounded me,
were it not for the strength from within me,
were it not that I am a disciple, the voice of a disciple.

He submitted to the one who made him.
The Lord of Greatness said to him:
"Why have I wronged you and sent you?
Why have I sent you here,
to the depths where everything is corrupt,
where none can abide?"

When Sprout heard this from me,
he sent me a staff
that bestowed upon me hearing and speech,
and said to me:
"Go, slay the lions with it!
Go, slay the savage leopards with it!
Go, slay the dragons with it!
Go, slay the devastating demons with it!
Go, slay with it the liliths
and the veiled Astartes!
Go, dry up the water-torrents
and the courts of devouring pitch."

I raised a cry to the house of Life.
It sent me strength and splendor.
I set in order all things
about which my father had commanded me.
I crushed the darkness,
and established the light from end to end.
I rose without any fault,
and had no flaw or imperfection.

The triumphant Life speaks,
and the one who went here triumphs!

Colophon

Source: Classical Mandaic text from Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Brill, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). Pages 192–194 (text), 193–195 (translation).

Translation: Good Works Library (Tanken, translator session 129), April 2026. Good Works Translation from Classical Mandaic. The English is independently derived from the Mandaic source text. The English translation of Haberl and McGrath was consulted as a reference to verify readings and resolve ambiguities in the Mandaic. All departures from the reference are documented below.

independent translation standard Statement: This translation was produced by reading the Classical Mandaic text and rendering it independently into English. The reference English was used to verify comprehension, not as a source for paraphrase. Where my reading of the Mandaic produced different English from the reference, I followed my reading and documented the departure.

Chapter Title: "Way Out Beyond" — from the opening phrase lhil btarbayṣa d’hnura, the setting in the World of Light from which the cosmic sending proceeds.

Translation Departures from Reference:

"courts of radiance" for bipria d’ziwa (ref: "light’s courts") — the Mandaic word order places ziwa (radiance) as the genitive, not hnura (light). Both are valid; I chose the order that mirrors the Mandaic.
"understanding" for bitna (ref: "insight") — both renderings are valid for the Mandaic; "understanding" carries more weight in gospel register.
"dwelling" for dawra (ref: "abode") — more concrete; dawra means dwelling-place, habitation.
"garments" for albušayhun (ref: "garb") — standard English for the Mandaic; "garb" is archaic.
"scrolls" for sidrayhun (ref: "books") — sidra is the Mandaic liturgical scroll; "scrolls" is more precise than "books."
"catch" for yinligṭan (ref: "grab") — maintains the falling metaphor; "if I fall, who will catch me" is more natural in English than "who will grab me."
"hold my soul" for anšpay man yinwiklpiya (ref: "embrace my soul") — "hold" captures the protective sense; "embrace" suggests intimacy that the context doesn’t require.
"build firm ground" for masuta man yinmsiliya (ref: "form a solid space") — more concrete; the Mandaic masuta is foundation, solid ground, not abstract space.
"beams of radiance" for both son and father (ref: "beams of splendor" / "beams of light") — the Mandaic uses qarina d’ziwa in both cases. I rendered them consistently rather than varying as the reference does.
"seize" / "hurl" for son’s "capture" / father’s "throw" — the Mandaic uses different verbs (asriliya / šadilak). I sharpened both to mark the escalation from the son’s fear to the father’s acknowledgment of violence.
"saviour" / "redeemer" — the Mandaic uses two different words: yipraqa (from p-r-q, to save/redeem) for the son’s question, and šariya (from š-r-y, to release/liberate) for the father’s answer. The reference renders them as "savior" / "redeemer." I kept this distinction with "saviour" / "redeemer" — the son uses the more desperate word; the father answers with the more purposeful one.
"wronged you" for ḥaṭitlak (ref: "sinned against you") — ḥṭy means sin/wrong; "wronged" is more natural in English for the context of sending someone into danger. The Lord of Greatness is not confessing a sin — he is lamenting the cost of the mission.
"from end to end" for mn riš briš (ref: "throughout") — literally "from head to head"; "from end to end" captures the spatial sweep of the victory.
"Sprout" for Šuma (Š-W-M-A) — following the reference’s established rendering. The Mandaic name means "the Name" (šum + emphatic ending), a divine name-title. Haberl and McGrath render it as "Sprout" based on their philological analysis.

Note on verse 29: The father’s response begins "If you go down, who will bring me up?" — retaining the first-person pronoun from the son’s question. This is not an error. The Mandaic clearly reads man ansqan (who will bring ME up), not yinsqak (will lift YOU up). The father identifies with the son’s vulnerability: your descent is my loss. This is immediately followed by the direct promise: "If you fall, I will catch you." The theology is precise: shared risk, then unilateral rescue.

Scribal credit: Formatted and archived by Tanken (探検), translator session 129. Independent Good Works Translation from Classical Mandaic.

Source Text: Ḍībat Yahīa — Chapter 66

Classical Mandaic source text from Haberl and McGrath’s critical edition (Brill, 2020), pages 192–194. Presented for reference and verification.

ࡁࡕࡀࡓࡁࡀࡉࡑࡀ ࡖࡄࡍࡅࡓࡀ
ࡋࡄࡉࡋ ࡁࡉࡐࡓࡉࡀ ࡖࡆࡉࡅࡀ
ࡁࡂࡀࡅࡉࡊ ࡂࡉࡀࡍࡕ ࡀࡉࡀࡓ ࡁࡉࡕࡍࡀ
ࡁࡉࡕ ࡕࡅࡔࡋࡉࡌࡀ
ࡀࡊࡋࡅࡆࡀ ࡌࡉࡒࡓࡉࡀ ࡖࡄࡉࡉࡀ
ࡁࡂࡀࡅࡉࡊ ࡂࡉࡀࡍࡕ ࡀࡃࡀࡌ
ࡌࡉࡕࡋࡉࡀ ࡌࡉࡕࡋࡉࡀ ࡁࡏࡒࡀࡓࡀ
ࡌࡉࡃࡍࡀࡌ ࡖࡓࡁࡉࡀ ࡀࡌࡓࡉࡀ
ࡀࡌࡓࡉࡀ ࡌࡉࡉࡍࡋࡉࡀ ࡖࡀࡊࡋࡅࡆࡀ
ࡀࡌࡓࡉࡀ ࡌࡉࡉࡍࡋࡉࡀ ࡁࡏࡒࡀࡓࡀ5
ࡀࡁࡉࡉࡍࡀ ࡀࡁࡀ ࡋࡁࡓࡀ ࡄࡅࡍ
ࡀࡌࡓࡉࡀ ࡅࡌࡂࡀࡋࡀࡋࡉࡀ ࡓࡀࡆࡉࡀ
ࡃࡋࡀ ࡉࡍࡄࡅࡉࡀ ࡄࡀࡆࡉࡍ ࡄࡅࡀ
ࡀࡃࡋࡀ ࡉࡍࡄࡅࡉࡀ ࡄࡀࡆࡉࡍ ࡃࡀࡅࡓࡀ
ࡅࡀࡍࡎࡂࡅࡍ ࡁࡀࡋࡌࡀ
ࡀࡃࡋࡀ ࡉࡍࡄࡅࡉࡀ ࡔࡀࡌࡉࡔ ࡅࡎࡉࡓࡀ
ࡅࡄࡍࡅࡓࡀ ࡉࡀࡒࡉࡃ ࡁࡀࡋࡁࡅࡔࡀࡉࡄࡅࡍ
ࡆࡉࡅࡀ ࡁࡀࡊࡇࡍ ࡉࡀࡒࡉࡃ
ࡀࡊࡎࡉࡉࡀ ࡅࡈࡍࡉࡓࡉࡀ ࡁࡎࡉࡃࡓࡀࡉࡄࡅࡍ
ࡅࡐࡂࡃࡀࡌࡉࡀ ࡄࡉࡅࡍࡍ ࡀࡊࡎࡉࡉࡀ10
ࡅࡉࡀࡕࡁࡉࡀ ࡁࡀࡑࡃࡉࡀ ࡀࡋࡌࡀ
ࡆࡉࡒࡉࡀ ࡀࡍࡈࡓࡉࡀ ࡔࡉࡃࡒࡀ
ࡅࡄࡍࡅࡓࡀ ࡖࡅࡊࡋࡇ ࡀࡐࡎࡉࡌࡉࡊࡀ
ࡀࡁࡀ ࡖࡅࡊࡋࡇ ࡆࡉࡅࡀ
ࡅࡒࡀࡉࡉࡌ ࡁࡉࡕ ࡕࡅࡔࡋࡉࡌࡀ
ࡌࡀࡓࡀ ࡖࡓࡀࡁࡅࡕࡀ ࡕࡓࡉࡑ
ࡓࡁࡀ ࡒࡀࡃࡌࡀࡉࡀ ࡋࡒࡀࡃࡌࡀࡉࡀ ࡁࡓࡇ
ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡀࡕࡀ ࡄࡅࡉࡋࡉࡀ ࡎࡉࡁࡋࡀ
ࡁࡓ ࡀࡕࡀ ࡔࡂࡀࡃࡍࡀ ࡄࡅࡉࡋࡉࡀ15
ࡅࡁࡊࡅࡔࡋࡉࡀ ࡀࡓࡒࡉࡀ ࡌࡀࡓࡃࡉࡀ
ࡀࡕࡀ ࡎࡉࡁࡋࡀ ࡄࡅࡉࡋࡉࡀ
ࡁࡉࡄࡔࡅࡀࡊ ࡖࡉࡑࡁࡉࡀࡀࡍ ࡖࡄࡍࡅࡓࡀ ࡋࡉࡕࡁࡇ
ࡀࡎࡂࡉࡀ ࡋࡀࡋࡌࡀ ࡖࡄࡔࡅࡀࡊ
ࡋࡃࡀࡅࡓࡀ ࡖࡉࡍࡌࡓࡉࡀ ࡄࡀࡓࡌࡉࡀ
ࡋࡀࡕࡓࡀ ࡖࡀࡓࡉࡀࡅࡀࡕࡀ
ࡃࡀࡅࡓࡀ ࡖࡔࡉࡃࡉࡀ ࡌࡄࡀࡌࡁࡋࡉࡀ
ࡋࡀࡕࡓࡀ ࡖࡕࡀࡉࡍࡉࡍࡀ
ࡅࡎࡕࡉࡓࡀࡕࡀ ࡗ ࡌࡎࡀࡕࡓࡀࡍ
ࡋࡀࡕࡓࡀ ࡖࡋࡉࡋࡉࡀࡕࡀ20
ࡅࡕࡀࡓࡁࡀࡉࡑࡀ ࡖࡒࡉࡓࡀ ࡀࡋࡊࡉࡀ
ࡋࡀࡕࡓࡀ ࡖࡀࡆࡍࡀࡁࡉࡀ ࡌࡉࡀ
ࡒࡀࡃࡌࡀࡉࡀ ࡋࡓࡁࡀ ࡀࡁࡅࡉࡀ
ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡏࡅ ࡏࡉࡐࡋ ࡌࡀࡍ ࡉࡍࡋࡉࡂࡈࡀࡍ
ࡏࡅ ࡏࡄࡅࡕ ࡌࡀࡍ ࡀࡍࡎࡒࡀࡍ
ࡖࡋࡀࡉࡍࡉࡐࡋ ࡁࡌࡉࡀ ࡀࡋࡊࡉࡀ
ࡀࡍࡔࡐࡀࡉ ࡌࡀࡍ ࡉࡍࡅࡊࡋࡐࡉࡀ
ࡖࡋࡀࡉࡍࡉࡐࡋ ࡁࡌࡉࡀ ࡕࡀࡄࡌࡉࡀ
ࡌࡎࡅࡕࡀ ࡌࡀࡍ ࡉࡍࡌࡎࡉࡋࡉࡀ25
ࡌࡀࡍ ࡁࡓࡉࡔࡀࡉ ࡉࡍࡕࡓࡉࡋࡑࡉࡀ
ࡋࡊࡉࡋࡀࡉ ࡒࡀࡓࡉࡍࡀ ࡖࡆࡉࡅࡀ
ࡌࡀࡍ ࡉࡍࡄࡅࡉࡋࡉࡀ ࡉࡐࡓࡒࡀ
ࡗ ࡀࡎࡓࡉࡋࡉࡀ ࡁࡉࡔࡉࡀ ࡁࡂࡅ ࡀࡒࡓࡅࡍ
ࡓࡁࡀ ࡋࡒࡀࡃࡌࡀࡉࡀ ࡁࡓࡇ
ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡏࡅ ࡕࡉࡉࡐࡋ ࡀࡀࡍ ࡉࡍࡋࡉࡂࡈࡀࡊ
ࡏࡅ ࡕࡉࡄࡅࡕ ࡌࡀࡍ ࡀࡍࡎࡒࡀࡍ
ࡖࡋࡀࡕࡉࡉࡐࡋ ࡁࡌࡉࡀ ࡀࡋࡊࡉࡀ
ࡀࡍࡔࡐࡀࡊ ࡌࡀࡍ ࡉࡍࡅࡊࡋࡐࡉࡀ30
ࡖࡋࡀࡕࡉࡉࡐࡋ ࡁࡌࡉࡀ ࡕࡀࡄࡌࡉࡀ
ࡌࡎࡅࡕࡀ ࡀࡀࡍ ࡌࡎࡉࡋࡀࡊ
ࡀࡀࡍ ࡕࡓࡅࡋࡑࡀࡊ ࡁࡓࡉࡔࡀࡊ
ࡋࡊࡉࡋࡀࡊ ࡒࡀࡓࡉࡍࡀ ࡖࡆࡉࡅࡀ
ࡀࡀࡍ ࡏࡄࡅࡉࡋࡀࡊ ࡔࡀࡓࡉࡀ
ࡏࡅ ࡔࡀࡃࡉࡋࡀࡊ ࡁࡉࡔࡉࡀ ࡁࡂࡅ ࡀࡒࡓࡅࡍ
ࡅࡀࡊࡍࡉࡐࡅࡍࡍ ࡋࡒࡀࡓࡉࡍࡀ ࡖࡆࡉࡅࡀ
ࡒࡅࡌ ࡁࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ
ࡅࡀࡎࡂࡉࡀ ࡋࡀࡋࡌࡀ ࡖࡄࡔࡅࡀࡊ
ࡅࡏࡕࡋࡀࡁࡀࡔ ࡁࡒࡉࡓࡀࡎ ࡀࡋࡌࡉࡀ35
ࡁࡉࡄࡔࡅࡀࡊ ࡖࡏࡁࡑࡀ ࡖࡄࡍࡅࡓࡀ ࡋࡉࡕࡁࡇ
ࡄࡉࡃࡓࡅࡉࡀ ࡔࡉࡃࡉࡀ ࡌࡄࡀࡌࡁࡋࡉࡀ
ࡄࡃࡓࡅࡉࡀ ࡀࡓࡉࡀࡅࡀࡕࡀ
ࡅࡎࡕࡉࡓࡀࡕࡀ ࡗ ࡌࡎࡀࡕࡓࡀࡍ
ࡄࡉࡃࡓࡅࡉࡀ ࡕࡀࡉࡍࡉࡍࡀ ࡅࡋࡉࡋࡉࡀࡕࡀ
ࡅࡕࡀࡓࡁࡀࡉࡑࡀ ࡖࡒࡉࡓࡀ ࡀࡋࡊࡉࡀ
ࡄࡉࡃࡓࡅࡉࡀ ࡀࡆࡍࡀࡁࡉࡀ ࡌࡉࡀ
ࡏࡋࡀࡅ ࡕࡀࡓࡌࡉࡃࡀ ࡀࡀࡍ ࡒࡀࡋࡀ ࡖࡕࡀࡓࡌࡉࡃࡀ
ࡏࡋࡀࡅ ࡄࡀࡉࡋࡀ ࡌࡉࡀࡍࡉ40
ࡀࡌࡀࡓࡋࡇ ࡌࡀࡓࡀ ࡖࡓࡀࡁࡅࡕࡀ
ࡌࡀࡃࡀࡍࡋࡇ ࡋࡂࡀࡁࡓࡀ ࡀࡍࡁࡑࡇ
ࡅࡋࡄࡀࡀࡊ ࡔࡀࡃࡉࡓࡕࡀࡊ
ࡌࡀࡄࡅ ࡄࡈࡉࡕࡋࡀࡊ ࡔࡀࡃࡀࡓࡕࡀࡊ
ࡖࡏࡉࡍࡔ ࡁࡂࡀࡅࡇ ࡋࡀࡃࡀࡓ
ࡅࡏࡋ ࡏࡅࡌࡒࡀ ࡖࡅࡊࡋࡇ ࡎࡓࡅࡕࡀ
ࡔࡀࡃࡀࡓࡋࡉࡀ ࡂࡀࡅࡀࡆࡀ
ࡗ ࡄࡀࡆࡉࡍ ࡔࡅࡌࡀ ࡌࡉࡀࡍࡉ ࡍࡀࡑࡁ
ࡅࡀࡌࡀࡓࡋࡉࡀ
ࡖࡏࡌࡓࡀ ࡅࡔࡉࡌࡀ ࡀࡄࡁࡀࡋࡉࡀ45
ࡅࡂࡀࡈࡉࡋࡁࡇ ࡉࡍࡌࡓࡉࡀ ࡄࡀࡓࡌࡉࡀ
ࡂࡀࡈࡉࡋࡁࡇ ࡀࡓࡉࡀࡅࡀࡕࡀ
ࡂࡀࡈࡉࡋࡁࡇ ࡔࡉࡃࡉࡀ ࡌࡄࡀࡌࡁࡋࡉࡀ
ࡂࡀࡈࡉࡋࡁࡇ ࡕࡀࡉࡍࡉࡍࡀ
ࡅࡎࡕࡉࡓࡀࡕࡀ ࡗ ࡌࡎࡀࡕࡓࡀࡍ
ࡅࡂࡀࡈࡉࡋࡁࡇ ࡋࡉࡋࡉࡀࡕࡀ
ࡅࡕࡀࡓࡁࡀࡉࡑࡀ ࡖࡒࡉࡓࡀ ࡀࡋࡊࡉࡀ
ࡉࡀࡁࡔࡉࡁࡉࡀ ࡀࡆࡍࡀࡁࡉࡀ ࡖࡌࡉࡀ
ࡄࡀࡉࡋࡀ ࡅࡆࡉࡅࡀ ࡔࡀࡃࡀࡓࡋࡉࡀ
ࡒࡀࡋࡀ ࡒࡓࡉࡕ ࡋࡁࡉࡕ ࡄࡉࡉࡀ50
ࡖࡀࡁ ࡀࡐࡒࡃࡀࡍ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ
ࡎࡀࡃࡀࡓࡕࡉࡅࡍࡍ ࡋࡏࡁࡉࡃࡀࡕࡀ
ࡅࡕࡓࡀࡕࡑࡇ ࡋࡄࡍࡅࡓࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡁࡊࡀࡔࡕࡇ ࡋࡄࡔࡅࡀࡊ
ࡅࡋࡀࡄࡅࡀࡁࡉࡀ ࡄࡀࡎࡉࡓ ࡅࡁࡉࡑࡓ
ࡎࡉࡋࡒࡉࡕ ࡁࡋࡀ ࡌࡅࡌࡀ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Leiden: Brill, 2020). Internet Archive: archive.org/details/mandaeanbookofjohn. Licensed CC BY-NC-ND 4.0.

The Mandaic text is presented in the Unicode Mandaic block (U+0840–U+085F). The source edition provides a critical text based on multiple manuscripts. Chapter 66 spans pages 192–194 (text) and 193–195 (translation) of the PDF.

Chapter 67 — The Instruction of Adam

Chapter 67 of the Mandaean Book of John — the ethical counterpart to the cosmic mythology of the preceding chapters. After Chapter 66's grand sending of the son into the realm of darkness, Chapter 67 turns from cosmology to morality. An excellency from beyond instructs Adam: do not sleep, do not lie down, do not forget what your lord commanded you. Do not fall in love with fragrant wreaths, alluring women, false shadows. Then the longest penal catalogue in the Mandaean corpus: a systematic enumeration of sins and their cosmic punishments. Adultery meets fire. Theft meets the dark mountain. Infanticide meets the detention house of ravening dogs. The chapter closes with the speaker addressing the elect: to you I speak, the souls of my righteous chosen. Do not do abominable things. Seventy verse positions.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Häberl and McGrath's critical edition (De Gruyter, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Häberl and McGrath was consulted as a reference; all departures are documented in the colophon.

From beyond, an excellency calls out
and instructs the man Adam.
He says to him:

"Do not sleep, and do not lie down.
Do not forget what your lord commanded you.
Do not become a child of this house,
and do not be called guilty in the world.

Do not fall in love with fragrant wreaths,
and take no delight in an alluring woman.
Do not fall in love with perfumes,
and do not neglect your evening prayers.
Do not fall in love with false shadows,
alluring harlots,
and false shades that deceive.
Do not drink and become drunk,
and do not forget your lord from your mind.

When going and when coming,
take heed — lest you forget your lord!
When standing and when sitting,
take heed — lest you forget your lord!
When going and when coming,
take heed — lest you forget your lord!
When resting and when sleeping,
take heed — lest you forget your lord!

Do not say, 'I am a beloved son —
there is nothing wrong with anything I do.'
Adam, look upon the world:
a thing in which there is nothing,
in which there is no safety.
He sets the scales upright —
out of a thousand, he brings over only one.
Out of ten thousand, only two.

Fragrant wreaths are nothing —
they shall be as though they had never been [...]

Whoever falls into adultery,
his judgment shall be in the fire.
Whoever falls into theft
shall be bound in the dark mountain.
Whoever sleeps with his companion's wife,
his judgment shall be in the fire
until his spirit yields.
Whoever sleeps with a widow
shall be bound in the dark mountain.
Whoever sleeps with an unwed bride
shall be turned upon the twin wheels,
and shall not behold Abator.

Whoever forsakes one and takes another
shall be turned upon the fire-pots.
The woman who commits adultery
shall become kindling for an oven,
and shall not behold the house of Life.

Whoever goes to fortune-tellers
and lying astrologers
shall be turned upon vessels of ice.

Whoever drinks wine
in a tavern and becomes drunk,
with drums and revelry
and whoring within it —
they shall tear him apart with asphalt rakes,
and he shall not behold Abator.

Whoever goes unto a songstress
and sows his illegitimate seed —
she conceives by him, takes poison,
goes out to the dung heap, sets the child down,
digs a hole and buries it,
and with her heel she tramples it.
The eyes of the child behold its mother,
but the mother does not see the child.
The child shall die upon the dung heap,
and its mother shall weep for it in secret.

He shall be tried in that detention house
of the enraged and ravening dogs.
She shall be tried [in that detention house
of] the deaf and the mute,
and she shall not behold the light,
and her name shall be erased from the house of Life.

Whoever approaches his wife
and does not wash in water
shall dwell in the belly of Leviathan.
The woman who does not wash in water
shall be beaten blow upon blow,
and the pure name shall curse her,
and she shall have no final release.
The watcher of light shall strike her,
and her name shall be erased from the house of Life.

The man who sleeps with his wife
on that first day when she washes away
her uncleanness and her flow —
they shall raise him into clouds of darkness.

Whoever practices usury
and charges interest on gold and silver —
they shall raise him into the dark mountain.

Whoever loves gold and silver
and does no good with it
shall die two deaths instead of one
and be cut off.

Whoever breathes the scent of Life
and does not speak the name of Life over it
shall be tried in the house of Abator.

Whoever does abominable deeds
shall be taken by the Seven's sword and blade.

Whoever dyes his hands and his feet
and distorts the likeness his lord ordained for him —
he shall hold coals in his hand
and kindle the flame with his lips.
He shall beg for death and shall not die.
Life shall not approach him,
nor let him die,
nor shall he be relieved of his suffering.
He shall not rise to see the place of light.
He shall not be condemned in the abode of sin,
because of the baptism he received.

Whoever loves colorful fabrics and colors
shall be clothed in darkness.
They shall cover him with gloomy shrouds
and set blazing sandals upon his feet.
Darkness goes out before him,
and gloom comes in behind him.
He shall have demons beside him,
because he loved colors and colorful fabrics.
He shall be bound in the detention houses
until his spirit is perfected."

To you I speak and instruct,
souls of my righteous chosen
who bear witness to Life.
Do not do abominable things,
lest you descend to the abode of darkness.

The triumphant Life speaks,
and the one who went here triumphs!
In the name of the Great Life,
and in the name of the precious truth!

Colophon

Source: Classical Mandaic text from Charles G. Häberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (De Gruyter, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). Pages 194–198 (text), 195–199 (translation).

Translation: Good Works Library (Tanken, translator session 130), April 2026. Good Works Translation from Classical Mandaic. The English is independently derived from the Mandaic source text. The English translation of Häberl and McGrath was consulted as a reference to verify readings and resolve ambiguities in the Mandaic. All departures from the reference are documented below.

Chapter Title: "The Instruction of Adam" — from the opening action: an excellency calls out from beyond and instructs (marpišla) the man Adam. The chapter is a sustained moral instruction, the ethical counterpart to Chapter 66's cosmic sending narrative.

Translation Departures from Reference:

"calls out" for qaria (ref: "cries out") — "calls" implies purposeful summons; "cries" suggests distress that is absent from the Mandaic.
"Do not become a child of this house" for la-tihwia br baita (ref: "Do not be a child of the house") — tihwia is "become," not "be." The Mandaic warns against becoming worldly, not against already being so.
"the world" for tibil (ref: "Earth") — Mandaic tibil denotes the terrestrial realm, not the planet. "The world" is idiomatic in English and matches the Mandaean cosmological register.
"take no delight" (ref: "take no pleasure") — stylistic; both render the Mandaic equally.
"harlots" for zanwata (ref: "prostitutes") — gospel register. "Harlots" carries the weight of prophetic warning.
"evening prayers" for ref's "evening devotionals" — more natural English for the Mandaean ritual context.
"take heed — lest you forget your lord!" for ref's "watch out, you'll forget your Lord!" — "take heed" is the gospel register equivalent. Lowercase "lord" preserves the possessive relationship (marak = your lord), not a title.
"Whoever" for ref's "Everyone who" — more natural legal/prescriptive register in English.
"judgment" for dina (ref: "trial") — dina means judgment, verdict, sentence. "Judgment" carries more weight than "trial" in the context of cosmic punishment.
"falls into" for ref's "lapses into" — more direct.
"companion's wife" for ref's "friend's wife" — ḥabraih means companion, associate, fellow; not specifically "friend."
"unwed bride" for ref's "[an unmarried] bride" — cleaner than the bracketed reconstruction.
"turned upon" for ref's "tortured in" — the Mandaic yintiabaṭ relates to turning/striking; "turned upon" captures the mechanism of the twin wheels and fire-pots more precisely than the generic "tortured."
"forsakes" for ref's "abandons" — more weight in gospel register.
"lying astrologers" for ref's "false astrologers" — šiqra means lie/falsehood. "Lying" is more direct than "false."
"ravening dogs" for ref's "furious dogs" — the Mandaic suggests ravenous wildness, not mere anger.
"tried" for ref's "interrogated" — yištaial can mean to be questioned, tried, judged. "Tried" fits the legal register of the penal catalogue.
"belly" for ref's "bowels" — karsa means belly, stomach, womb. "Belly" is more concrete.
"abominable" for ref's "disgusting" — stronger register appropriate to prophetic warning.
"beg for death" for ref's "ask for death" — šail can mean ask or beg; "beg" captures the desperation of the undying punishment.
"bear witness" for ref's "testify" — Mandaean concept rendered in gospel register.
"descend to" for ref's "sink down to" — cleaner.

Note on the penal catalogue: Chapter 67 is the longest sustained ethical passage in the Book of John. It systematically enumerates sins (sexual transgressions, economic crimes, ritual impurity, vanity, occult practices) and their cosmic punishments (fire, the dark mountain, twin wheels, fire-pots, vessels of ice, Leviathan's belly, clouds of darkness, gloomy shrouds, detention houses). The most striking passage is the infanticide narrative (approximately vv. 35–43), which shifts from the formulaic "Whoever does X shall be Y" into vivid storytelling: the songstress conceives, takes poison, buries the child on the dung heap, tramples it with her heel — and the child's eyes see the mother, but the mother does not see the child. The punishment is gendered: he is tried in the detention house of ravening dogs; she in the detention house of the deaf and mute.

Note on vv. 57–63 (the dyeing passage): The punishment for distorting one's God-given form is uniquely liminal: the offender shall beg for death and not die. Life will not approach him, nor relieve his suffering. But — crucially — he shall not be condemned in the abode of sin, because of the baptism he received. Baptism provides a floor. He cannot rise to light, but he cannot fall to final condemnation. He exists in an undying intermediate state. This is a distinctively Mandaean eschatological concept.

Scribal credit: Formatted and archived by Tanken (探検), translator session 130. Independent Good Works Translation from Classical Mandaic.

Source Text: Ḍībat Yahīa — Chapter 67

Classical Mandaic source text from Häberl and McGrath's critical edition (De Gruyter, 2020), pages 194–198. Presented for reference and verification.

ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡋࡀࡃࡀࡌ ࡂࡀࡁࡓࡀ ࡌࡀࡓࡐࡉࡔࡋࡇ
ࡏࡅࡕࡓࡀ ࡌࡍ ࡋࡁࡀࡓ ࡒࡀࡓࡉࡀ
ࡀࡌࡀࡓࡋࡇ
ࡅࡋࡀࡕࡉࡉࡍࡔࡉࡇ ࡖࡌࡀࡓࡀࡊ ࡀࡐࡒࡃࡀࡊ
ࡀࡃࡀࡌ ࡋࡀࡕࡉࡔࡄࡀࡓ ࡅࡋࡀࡕࡉࡔࡅࡊࡁ
ࡅࡄࡀࡉࡀࡁࡀ ࡁࡕࡉࡁࡉࡋ ࡋࡀࡕࡉࡕࡉࡒࡓࡉࡀ
ࡋࡀࡕࡉࡄࡅࡉࡀ ࡁࡓ ࡁࡀࡉࡕࡀ
ࡅࡋࡀࡔࡀࡉࡐࡓ ࡀࡕࡅࡀࡕ ࡖࡌࡓࡀࡂࡀࡂࡀ
ࡋࡀࡕࡉࡓࡄࡅࡌ ࡋࡊࡉࡋࡉࡀ ࡁࡅࡎࡌࡀ
5
ࡅࡋࡀࡕࡉࡁࡀࡈࡉࡋ ࡓࡀࡄࡌࡀࡊ ࡖࡋࡉࡋࡉࡀ
ࡋࡀࡕࡉࡓࡄࡅࡌ ࡁࡅࡎࡌࡀࡉࡍࡀ
ࡅࡋࡀࡔࡀࡌࡀࡔࡕࡀ ࡖࡌࡓࡀࡂࡀࡂࡀ
ࡋࡀࡕࡉࡓࡄࡅࡌ ࡈࡅࡋࡀࡋࡉࡀ ࡖࡆࡉࡀࡐ
ࡅࡈࡅࡋࡀࡉࡍࡀࡕࡀ ࡖࡆࡉࡀࡐ ࡖࡌࡀࡊࡃࡁࡀ
ࡅࡋࡀࡕࡉࡉࡍࡔࡉࡇ ࡖࡌࡀࡓࡀࡊ ࡌࡍ ࡏࡅࡓࡑࡀࡊ
ࡋࡀࡕࡉࡔࡕࡉࡀ ࡅࡋࡀࡕࡉࡓࡅࡉࡀ
ࡄࡆࡉࡀ ࡋࡌࡀࡓࡀࡊ ࡌࡀࡔࡍࡉࡀࡕࡋࡇ
ࡏࡋ ࡌࡀࡉࡋࡀࡊ ࡅࡏࡋ ࡌࡉࡕࡁࡀࡊ10
ࡄࡆࡉࡀ ࡋࡌࡀࡓࡀࡊ ࡌࡀࡔࡍࡉࡀࡕࡋࡇ
ࡋࡌࡉࡒࡌࡀࡊ ࡅࡋࡌࡉࡕࡁࡀࡊ
ࡄࡆࡉࡀ ࡋࡌࡀࡓࡀࡊ ࡌࡀࡔࡍࡉࡀࡕࡋࡇ
ࡏࡋ ࡌࡉࡆࡋࡀࡊ ࡅࡏࡋ ࡌࡉࡕࡉࡀࡊ
ࡄࡆࡉࡀ ࡋࡌࡀࡓࡀࡊ ࡌࡀࡔࡍࡉࡀࡕࡋࡇ
ࡏࡋ ࡌࡉࡔࡉࡋࡉࡀࡊ ࡅࡏࡋ ࡌࡉࡔࡉࡁࡊࡀࡊ
ࡅࡊࡋ ࡖࡀࡁࡉࡃࡀࡍ ࡎࡅࡊࡋࡕࡀ ࡋࡉࡕࡋࡉࡀ
ࡋࡀࡕࡉࡌࡀࡓ ࡁࡓࡀ ࡓࡄࡉࡌࡀ ࡀࡀࡍ
ࡅࡊࡋࡇ ࡌࡉࡃࡍࡀࡌ ࡖࡋࡀࡅ ࡌࡉࡃࡍࡀࡌ
ࡀࡃࡀࡌ ࡄࡅࡆࡉࡇ ࡋࡀࡋࡌࡀ15
ࡖࡓࡅࡄࡀࡑࡀࡍ ࡁࡂࡀࡅࡇ ࡋࡉࡕࡋࡀࡊ
ࡌࡍ ࡀࡋࡀࡐ ࡌࡀࡁࡀࡓ ࡄࡃࡀ
ࡕࡓࡉࡑ ࡅࡉࡀࡕࡉࡁ ࡌࡅࡆࡀࡉࡍࡀ
ࡅࡕࡓࡉࡍ ࡌࡀࡁࡀࡓ ࡌࡍ ࡓࡅࡁࡀࡍ
ࡄࡃࡀ ࡌࡀࡁࡀࡓ ࡌࡍ ࡀࡋࡀࡐ
ࡄࡀࡅࡉࡀ ࡗ ࡖࡋࡀࡄࡅࡀ ]…[
ࡁࡀࡈࡋࡉࡀ ࡋࡊࡉࡋࡉࡀ ࡁࡅࡎࡌࡀ
ࡅࡍࡓࡀ ࡄࡀࡅࡉࡀ ࡃࡀࡉࡀࡇࡍ
ࡅࡊࡋࡌࡀࡍ ࡖࡁࡂࡀࡅࡓࡀ ࡄࡀࡎࡀࡓ20
ࡌࡉࡕࡉࡀࡁࡀࡈ ࡁࡈࡅࡓࡀ ࡄࡀࡔࡀࡊ
ࡅࡊࡋࡌࡀࡍ ࡖࡁࡂࡅࡁࡍࡇ ࡄࡀࡎࡀࡓ
ࡅࡍࡓࡀ ࡄࡀࡅࡉࡀ ࡃࡀࡉࡀࡇࡍ
ࡖࡌࡍ ࡏࡕࡍࡀ ࡖࡄࡀࡁࡓࡇ ࡂࡀࡉࡀࡓ
ࡀࡋࡌࡀ ࡖࡓࡅࡄࡇ ࡔࡀࡋࡌࡀ
ࡉࡍࡕࡉࡀࡁࡀࡈ ࡁࡈࡅࡓࡀ ࡄࡀࡔࡀࡊ
ࡅࡊࡋࡌࡀࡍ ࡖࡌࡍ ࡏࡕࡍࡀ ࡀࡓࡌࡀࡋࡕࡀ ࡂࡀࡉࡀࡓ
ࡏࡋ ࡌࡀࡄࡅࡉࡍࡀ ࡕࡀࡅࡌࡉࡀ ࡌࡉࡕࡀࡍࡂࡍࡀࡓ
ࡅࡊࡋࡌࡀࡍ ࡖࡌࡍ ࡄࡉࡃࡅࡕࡀ ࡂࡀࡉࡀࡓ25
ࡅࡀࡉࡇࡍ ࡁࡀࡁࡀࡕࡅࡓ ࡋࡀࡉࡍࡌࡋࡉࡀ
ࡏࡋ ࡌࡀࡉࡍࡀ ࡖࡅࡍࡓࡀ ࡌࡉࡕࡀࡍࡂࡍࡀࡓ
ࡅࡊࡋࡌࡀࡍ ࡖࡔࡀࡁࡉࡒ ࡄࡃࡀ ࡅࡋࡀࡂࡉࡈ ࡄࡃࡀ
ࡉࡑࡁࡉࡀ ࡖࡀࡕࡅࡉࡍࡀ ࡄࡀࡅࡉࡀ
ࡀࡕࡅࡀࡕ ࡖࡂࡀࡉࡓࡀ ࡂࡀࡅࡓࡀ
ࡅࡀࡉࡇࡍ ࡁࡉࡕࡄࡉࡉࡀ ࡋࡀࡕࡉࡌࡋࡉࡀ
ࡅࡀࡊࡋࡃࡀࡉࡉࡀ ࡖࡔࡉࡒࡓࡀ
ࡅࡊࡋࡌࡀࡍ ࡖࡀࡆࡉࡋ ࡋࡅࡀࡕ ࡀࡊࡅࡑࡌࡉࡀ30
ࡏࡋ ࡌࡀࡉࡍࡀ ࡖࡁࡀࡓࡃࡀ ࡌࡉࡕࡀࡍࡂࡍࡀࡓ
ࡁࡄࡀࡅࡍࡕࡀ ࡅࡓࡅࡉࡕࡀ ࡓࡀࡅࡉࡀ
ࡅࡊࡋࡌࡀࡍ ࡖࡔࡀࡕࡉࡀ ࡄࡀࡌࡓࡀ
ࡁࡂࡀࡅࡇ ࡀࡁࡉࡃ
ࡁࡈࡀࡁࡋࡉࡀ ࡅࡆࡉࡌࡅࡓࡉࡀ ࡅࡆࡀࡉࡍࡅࡕࡀ
ࡅࡀࡉࡇࡍ ࡁࡀࡁࡀࡕࡅࡓ ࡋࡀࡀࡍࡋࡐࡀ
ࡁࡌࡀࡎࡉࡓࡒࡉࡀ ࡒࡅࡁࡋࡉࡀ ࡉࡍࡎࡍࡓࡅࡇࡍ
ࡅࡆࡉࡓࡀ ࡆࡀࡓࡀ ࡖࡀࡊࡃࡁࡀ
ࡅࡊࡋࡌࡀࡍ ࡖࡀࡆࡉࡋ ࡋࡅࡀࡕ ࡆࡀࡌࡀࡓࡕࡀ 35
ࡅࡀࡆࡋࡀ ࡁࡒࡉࡒࡋࡉࡀ ࡔࡀࡃࡉࡀࡋࡇ
ࡌࡉࡇࡍ ࡁࡀࡈࡀࡍ ࡅࡎࡀࡌࡀ ࡔࡀࡒࡋࡀ
ࡅࡌࡉࡄࡉࡃࡓࡀ ࡁࡏࡒࡁࡇ
ࡄࡀࡓࡐࡀ ࡁࡉࡓࡀ ࡅࡒࡀࡁࡓࡀࡋࡇ
ࡅࡏࡌࡀ ࡋࡉࡀࡋࡃࡀ ࡋࡀࡄࡀࡆࡉࡀࡋࡇ
ࡅࡃࡀࡉࡔࡀࡋࡇ ࡀࡉࡇࡍ ࡖࡉࡀࡋࡃࡀ ࡄࡀࡆࡉࡀࡋࡇ ࡋࡏࡌࡇ
ࡅࡏࡌࡇ ࡁࡀࡉࡊࡀࡋࡇ ࡁࡂࡅࡍࡁ ࡂࡅࡍࡁ
ࡉࡀࡋࡃࡀ ࡌࡀࡉࡉࡕ ࡁࡒࡉࡒࡋࡉࡀ
ࡖࡀࡊࡋࡁࡉࡀ ࡔࡉࡄࡀࡉࡍࡀ ࡌࡔࡀࡓࡂࡉࡆࡀࡉࡍࡀ
ࡌࡉࡔࡕࡀࡉࡀࡋ ࡁࡄࡀࡀࡍࡕࡇ ࡌࡀࡈࡀࡓࡕࡀ40
ࡖ[ࡀࡋࡂࡉࡀ ࡈࡓࡅࡔࡉࡀ ࡕࡉࡔࡕࡀࡉࡀࡋ
]ࡁࡄࡀࡀࡍࡕࡇ ࡌࡀࡈࡀࡓࡕࡀ
ࡅࡔࡅࡌࡇ ࡉࡍࡕࡉࡊࡀࡐࡓ ࡌࡍ ࡁࡉࡕ ࡄࡉࡉࡀ
ࡅࡀࡉࡇࡍ ࡁࡄࡍࡅࡓࡀ ࡋࡀࡌࡀࡋࡉࡀ
ࡅࡌࡉࡀ ࡋࡀࡉࡍࡎࡉࡀ
ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡒࡓࡀࡁ ࡋࡅࡀࡕ ࡆࡀࡅࡇ
ࡁࡂࡉࡅࡕࡇ ࡖࡋࡉࡅࡉࡀࡕࡉࡍ ࡉࡍࡔࡕࡉࡊࡍ
ࡌࡄࡉࡕࡀ ࡁࡂࡅ ࡌࡄࡉࡕࡀ ࡕࡉࡕࡉࡌࡄࡉࡀ
ࡀࡕࡅࡀࡕ ࡖࡋࡀࡎࡀࡉࡀ ࡌࡉࡀ45
ࡅࡔࡉࡓࡉࡀࡀࡍ ࡖࡎࡀࡀࡊ ࡋࡉࡕࡋࡇ
ࡅࡉࡍࡋࡉࡈࡇ ࡔࡅࡌࡀ ࡃࡀࡉࡊࡀ
ࡅࡔࡅࡌࡇ ࡉࡍࡕࡉࡊࡀࡐࡓ ࡌࡍ ࡁࡉࡕ ࡄࡉࡉࡀ
ࡅࡉࡍࡌࡉࡄࡉࡇ ࡀࡍࡈࡓࡀ ࡖࡄࡍࡅࡓࡀ
ࡗ ࡎࡀࡉࡀ ࡆࡀࡅࡇ ࡌࡉࡀ ࡌࡍ ࡈࡅࡍࡉࡐࡀ
ࡖࡄࡀࡀࡍࡕࡇ ࡉࡅࡌࡀ ࡒࡀࡃࡌࡀࡉࡀ
ࡁࡓࡉࡐࡋࡉࡀ ࡖࡄࡔࡅࡀࡊ ࡀࡍࡒࡌࡅࡇࡍ
ࡅࡃࡀࡔࡕࡀࡀࡍ ࡅࡋࡅࡀࡕࡇ ࡉࡍࡔࡅࡊࡁ
ࡅࡄࡁࡅࡋ ࡄࡁࡅࡋࡉࡀ ࡖࡆࡀࡄࡁࡀ ࡅࡀࡊࡎࡀࡐ
ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡅࡊࡋ ࡄࡁࡅࡋࡉࡀ50
ࡀࡍࡒࡌࡅࡇࡍ ࡁࡈࡅࡓࡀ ࡈࡅࡓ ࡄࡀࡔࡀࡊ
ࡅࡈࡀࡁࡅࡕࡀ ࡁࡂࡀࡅࡇ ࡋࡀࡉࡍࡁࡀࡃ
ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡓࡄࡅࡌ ࡃࡀࡄࡁࡀ ࡅࡀࡊࡎࡀࡐ
ࡅࡉࡍࡕࡉࡊࡀࡐࡓ ࡌࡉࡇࡍ ࡌࡍ ࡀࡋࡌࡀ
ࡉࡍࡌࡅࡕ ࡕࡓࡉࡍ ࡌࡅࡕࡉࡀ ࡁࡄࡀࡃ
ࡅࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ ࡋࡀࡀࡍࡃࡀࡊࡓ ࡏࡋࡇ
ࡅࡊࡋࡌࡀࡍ ࡖࡌࡀࡓࡄࡀ ࡁࡓࡉࡄࡀ ࡖࡄࡉࡉࡀ
ࡏࡋ ࡁࡉࡕ ࡀࡁࡀࡕࡅࡓ ࡉࡍࡔࡕࡀࡉࡀࡋ55
ࡁࡄࡉࡓࡁࡀ ࡅࡎࡉࡀࡐ ࡖࡔࡉࡁࡉࡀࡄࡉࡀ ࡌࡉࡕࡉࡎࡍࡉࡁ
ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡁࡀࡃ ࡏࡁࡉࡃࡀࡕࡀ ࡎࡀࡉࡀࡍࡕࡀ
ࡅࡉࡍࡐࡇࡊ ࡋࡃࡌࡅࡕࡀ ࡖࡌࡀࡓࡇ ࡀࡐࡒࡉࡃ ࡏࡋࡇ
ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡁࡑࡀ ࡏࡃࡇ ࡅࡋࡉࡂࡓࡇ
ࡅࡁࡎࡉࡐࡄࡀࡕࡇ ࡌࡎࡀࡓࡎࡉࡐ ࡉࡀࡒࡃࡀࡀࡍ
ࡁࡏࡃࡇ ࡁࡀࡃࡉࡍ ࡂࡅࡌࡓࡉࡀ
ࡔࡀࡉࡉࡋ ࡌࡅࡕࡀ ࡅࡋࡀࡌࡀࡉࡉࡕ
ࡅࡋࡀࡔࡀࡁࡒࡉࡋࡇ ࡋࡌࡉࡌࡀࡕ ࡌࡅࡕࡀ
ࡄࡉࡉࡀ ࡋࡅࡀࡕࡇ ࡋࡀࡒࡀࡓࡁࡉࡀ
60
ࡋࡌࡉࡎࡀࡒ ࡌࡉࡄࡉࡆࡉࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡋࡀࡓࡅࡉࡋࡇ ࡌࡍ ࡏࡅࡋࡀࡑࡇࡍ
ࡋࡀࡌࡀࡂࡆࡀࡓ ࡏࡋࡇ ࡁࡃࡅࡓ ࡄࡀࡈࡉࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡌࡀࡁࡑࡅࡕࡀ ࡖࡏࡈࡑࡁࡀࡁࡇ ࡁࡉࡀࡓࡃࡀࡍ
ࡌࡀࡉࡕࡉࡍ ࡄࡔࡅࡀࡊ ࡌࡀࡋࡁࡉࡔࡉࡋࡇ
ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡓࡄࡀࡌ ࡉࡑࡁࡀ ࡅࡉࡑࡁࡅࡕࡀ
ࡎࡀࡃࡍࡋࡉࡀ ࡉࡀࡒࡃࡀࡀࡍ ࡎࡀࡉࡌࡉࡋࡇ
ࡅࡌࡀࡈࡉࡐࡍ ࡄࡀࡁࡀࡓࡀ ࡌࡀࡊࡎࡉࡋࡇ
ࡄࡀࡁࡀࡓࡀ ࡀࡕࡉࡀ ࡌࡍ ࡀࡁࡀࡕࡓࡇ
ࡄࡔࡅࡀࡊ ࡀࡆࡉࡋ ࡀࡒࡀࡌࡇ65
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡓࡄࡉࡌ ࡉࡑࡁࡀ ࡅࡉࡑࡁࡅࡕࡀ
ࡔࡉࡃࡉࡀ }ࡄࡉࡅࡍࡍ ࡃࡀࡉࡅࡉࡀ{ ࡄࡀࡅࡉࡋࡇ ࡁࡉࡋࡅࡀࡕࡇ
ࡀࡋࡌࡀ ࡖࡓࡅࡄࡇ ࡔࡀࡋࡌࡀ
ࡌࡉࡕࡉࡀࡁࡀࡈ ࡁࡌࡀࡈࡀࡓࡀࡕࡀ
ࡉࡍࡔࡌࡀࡕࡀ ࡖࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ
ࡏࡋࡅࡊࡍ ࡀࡌࡉࡓࡀࡍ ࡅࡌࡀࡓࡐࡉࡔࡀࡍ
ࡖࡁࡄࡉࡉࡀ ࡎࡀࡄࡃࡉࡍ
ࡅࡋࡀࡕࡉࡔࡉࡋࡐࡅࡍ ࡋࡀࡕࡀࡓ ࡄࡔࡅࡊ
ࡋࡀࡕࡉࡁࡃࡅࡍ ࡏࡁࡉࡃࡀࡕࡀ ࡎࡀࡉࡀࡍࡕࡀ70
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Classical Mandaic text from The Mandaean Book of John: Critical Edition, Translation, and Commentary, edited by Charles G. Häberl and James F. McGrath (De Gruyter, 2020). Published under CC BY-NC-ND 4.0. Accessed via Internet Archive: archive.org/details/mandaeanbookofjohn. Pages 194–198 (Mandaic text, even pages 0-indexed: 203, 205, 207).

Chapter 68 — The Descent of Manda d’Heyyi

Chapter 68 of the Mandaean Book of John — the narrative resumes. After Chapter 67’s sustained ethical interlude, the text returns to its cosmic frame: Manda d’Heyyi, the Knowledge of Life, descends to the realm of demons, and his splendor reduces them to the cries of lambs. Gap, an archon, springs from his throne and challenges the intruder: who are you, from the Great? Then a pivot — the liberation of Droplet Steady from the inner shell. She sat at the outer wall for sixty-two years before the scent of Life came and a messenger summoned her by six names: Steady, Shine, Appear, Firm, Pearl, Life’s Treasure. She knelt before her ancestors and praised the Life that does not die. Twenty-seven verse positions.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Häberl and McGrath’s critical edition (De Gruyter, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Häberl and McGrath was consulted as a reference; all departures are documented in the colophon.

When Manda d’Heyyi went
to the place where demons dwell,
when the demons saw his splendor,
they wept and wailed and shed their tears.
The demons cried like lambs,
and the women wailed like sheep.

When Manda d’Heyyi went
to the place where Gap dwells,
Gap saw his splendor,
sprung from his throne and stood,
and said to him:

“Who are you, from the Great?
Who are you, that you ascend to the Jordans?”

[…]

He beholds the fruits and trees,
and the scent of Life that came upon me.

Droplet Steady comes and goes —
she departs from the inner shell.
She departs from the inner shell,
the horrid darkness and black waters.

They depart, reaching the seven walls
that encircle Senyawis.
By the outer wall
Droplet Steady sat.
For sixty-two years
Steady was at the outer wall,
until the scent of Life came to rest
and a messenger came to her.

He says to her: “Get up!

Get up, Droplet Steady,
whom Life has built and established!
Get up, Droplet Shine,
whom Life has sought and loved!
Get up, Droplet Appear,
and rise to the side of your ancestors!
Get up, Droplet Firm,
and become Life’s truth!
Get up, Droplet Pearl,
the pure pearl,
whom Life loved —
and who was the one who summoned you!
Get up, Droplet Life’s Treasure,
whom the great planter has created!”

He comes and goes to Droplet Steady.
When Droplet Steady reached
the gate of the wall,
she bent her knee to the ground.
She praised her ancestors, saying:

“He is the Life that does not die, the radiance,
the light that neither ceases nor ends.”

The triumphant Life speaks,
and the one who went here triumphs!
In the name of the Great Life,
and in the name of the precious truth!

{When the scales would not weigh,
from his place he rose to the king.
He rose from his seat and summoned the scales.
He embraced and coddled him, and said:
“Go, Sharhabiel and Behram,
the scales whom the excellencies desired —
choose one from a thousand and bring up […].”}

Colophon

Translation: Good Works Library (Tanken, translator session 131), April 2026. Good Works Translation from Classical Mandaic. The English is independently derived from the Mandaic source text. The English translation of Häberl and McGrath was consulted as a reference to verify readings and resolve ambiguities in the Mandaic. All departures from the reference are documented below.

Chapter Title: “The Descent of Manda d’Heyyi” — from the opening action: Manda d’Heyyi goes (asgia) to the place where demons dwell (atra d-yatibia sahria). The chapter narrates his arrival at the demon realm, Gap’s challenge, and the liberation of Droplet Steady.

Note on the lacuna: The […] between verses 7 and 8 follows Häberl and McGrath’s edition, which marks a textual gap in the manuscript at this point. The Mandaic text continues with “He beholds the fruits and trees / and the scent of Life that came upon me,” but the connection to the preceding Gap dialogue is unclear — possibly part of Gap’s speech, possibly a different speaker observing the emissary’s arrival.

Note on the interpolation: The { } passage after the doxology follows Häberl and McGrath’s editorial brackets, marking an interpolated or displaced text about cosmic scales and the judgment ratio of one from a thousand (echoing Chapter 67’s identical phrase). The passage names Sharhabiel and Behram as the scales personified — a detail unique to this passage in the Book of John.

Note on Droplet Steady: The Mandaic nitupta (ܡܥܨܕܭܦܐ) means “droplet” — a soul-droplet, a fragment of divine light trapped in the material world. The epithets — Steady (akant), Shine (brat), Appear (yiprshat), Firm (sharat), Pearl (margainata), Life’s Treasure (simat-hiia) — are aspects of this soul. Each “Get up” (qum) is a stage of awakening, from steadfastness through radiance to full identity as Life’s own treasure. The six-fold summons is the Mandaean equivalent of a baptismal naming ceremony — each name reveals what the soul already is.

Translation Departures from Reference:

“when the demons saw his splendor / they wept and wailed” for ref’s “the demons wept, wailed, and shed their tears, when they saw his splendor” — placing the temporal clause first follows the Mandaic couplet reversal pattern more faithfully: kad hiziuia sahria l-ziuih (when the demons saw his splendor) precedes bakian alin u-mitashdidin (wept, wailed, shed) after reversal.
“wailed like sheep” for ref’s “bleated like sheep” — the Mandaic uses bakian (wept/cried) for both demons and women. The reference differentiates with “cried” / “bleated.” I use “cried” / “wailed” to preserve the parallel verb while distinguishing the emotional register.
“ascend to” for ref’s “rise up to” — zaqipt can mean rise, ascend, erect. “Ascend” captures the vertical cosmological movement more precisely.
“sprung from” for ref’s “sprung up from” — cleaner English.
“beholds” for ref’s “sees” — slightly more formal register for the cosmic context.
“departs from” for ref’s “leaves” — yinqapat implies physical departure, not merely leaving behind.
“encircle” for ref’s “surround” — more spatial precision for mahdria.
“established” for ref’s “edified” — baanunki from b-n-y (to build, establish). “Edified” is Latinate and unusual; “established” is equally precise and more natural.
“the one who summoned you” for ref’s “your summoner” — more rhythmically natural in the context of the six-fold naming.
“He is the Life that does not die, the radiance, / the light that neither ceases nor ends” for ref’s “He is the Life that does not die, / the ceaseless, limitless light and splendor” — the Mandaic has two parallel lines: hiia hiunan d-la-maitia u-ziua (Life is life that does not die and radiance) and u-hnura d-la-mistayak u-la-mispiq (and the light that does not cease and does not end). My rendering preserves the two-line structure and the parallel negated verbs (la-mistayak, la-mispiq).
“would not” for ref’s “did not want to” (in the interpolation) — more concise.
“summoned” for ref’s “called to” (in the interpolation) — more appropriate for authority addressing cosmic agents.
“desired” for ref’s “wanted” (in the interpolation) — slightly more formal.

Scribal credit: Formatted and archived by Tanken (探検), translator session 131. Independent Good Works Translation from Classical Mandaic.

Source Text: Ḍībat Yahīa — Chapter 68

Classical Mandaic source text from Häberl and McGrath’s critical edition (De Gruyter, 2020), pages 198–200. Presented for reference and verification.

ࡅࡁࡔࡅࡌࡇ ࡖࡅࡊࡔࡈࡀ ࡉࡀࡒࡓࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡋࡀࡕࡓࡀ ࡖࡉࡀࡕࡁࡉࡀ ࡎࡀࡄࡓࡉࡀ
ࡗ ࡀࡎࡂࡉࡀ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡁࡀࡉࡊࡍ ࡀࡋࡉࡍ ࡅࡌࡉࡕࡀࡔࡉࡃࡉࡍ
ࡗ ࡄࡉࡆࡅࡉࡀ ࡎࡀࡄࡓࡉࡀ ࡋࡆࡉࡅࡇ
ࡅࡅࡍࡒࡁࡀࡕࡀ ࡁࡀࡉࡊࡀࡍ ࡗ ࡀࡀࡍࡒࡉࡀ
ࡎࡀࡄࡓࡉࡀ ࡁࡀࡉࡊࡍ ࡗ ࡏࡌࡁࡓࡉࡀ
ࡋࡀࡕࡓࡀ ࡖࡉࡀࡕࡉࡁ ࡂࡀࡐ
ࡗ ࡀࡆࡉࡋ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡍࡀࡐࡑ ࡌࡍ ࡅࡊࡓࡎࡉࡇ ࡒࡀࡌ
ࡂࡀࡐ ࡖࡄࡉࡆࡉࡇ ࡋࡆࡉࡅࡇ5
ࡅࡀࡌࡀࡓࡋࡇ
ࡅࡌࡀࡍ ࡀࡀࡍࡕ ࡖࡆࡀࡒࡉࡐࡕ ࡋࡉࡀࡓࡃࡉࡍࡀ
ࡌࡀࡍ ࡀࡀࡍࡕ ࡌࡍ ࡓࡁࡉࡀ
ࡅࡓࡉࡄࡀ ࡖࡄࡉࡉࡀ ࡖࡏࡋࡀࡉ ࡀࡕࡀ
ࡄࡀࡆࡉࡋࡅࡍ ࡋࡉࡐࡓࡉࡀ ࡏࡌࡁࡉࡀ ࡅࡏࡋࡀࡉࡍࡀ

ࡌࡍ ࡄࡉࡋࡁࡅࡉࡍࡀ ࡂࡀࡅࡀࡉࡉࡀ ࡉࡍࡒࡐࡀࡕ
ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ ࡀࡊࡀࡍࡕ ࡉࡍࡈࡅࡕࡐࡀ
ࡅࡌࡍ ࡄࡔࡅࡀࡊ ࡂࡀࡄࡉࡀ ࡅࡌࡉࡀ ࡎࡉࡀࡅࡉࡀ
ࡉࡍࡒࡐࡀࡕ ࡌࡍ ࡄࡉࡋࡁࡅࡉࡍࡀ ࡂࡀࡅࡀࡉࡉࡀ10
ࡖࡌࡀࡄࡃࡓࡉࡀ ࡏࡋ ࡎࡉࡉࡍࡀࡅࡉࡎ ࡀࡓࡒࡀ
ࡀࡍࡒࡐࡉࡀ ࡅࡀࡕࡉࡍ ࡋࡔࡅࡁࡀ ࡔࡅࡓࡉࡀ
ࡀࡊࡀࡍࡕ ࡉࡍࡈࡅࡕࡐࡀ ࡉࡀࡕࡁࡀࡕ
ࡂࡀࡁࡍࡇ ࡖࡔࡅࡓࡀ ࡁࡀࡓࡀࡉࡀ
ࡀࡊࡀࡍࡕ ࡋࡔࡅࡓࡀ ࡁࡀࡓࡀࡉࡀ
ࡔࡉࡕࡉࡍ ࡅࡕࡀࡓࡕࡉࡍ ࡔࡉࡍࡀ ‖
ࡅࡔࡋࡉࡄࡀ ࡏࡋࡀࡅࡇ ࡀࡕࡀ
ࡀࡋࡌࡀ ࡖࡏࡕࡀࡕࡀࡍ ࡓࡉࡄࡀ ࡖࡄࡉࡉࡀ
ࡀࡌࡀࡓࡋࡇ ࡒࡅࡌࡋࡉࡊ15
ࡖࡄࡉࡉࡀ ࡁࡀࡅࡍࡊ ࡅࡁࡀࡀࡍࡅࡍࡊ
ࡒࡌࡋࡉࡊ ࡀࡊࡀࡍࡕ ࡉࡍࡈࡅࡕࡐࡀ
ࡖࡁࡉࡅࡊ ࡄࡉࡉࡀ ࡅࡓࡉࡄࡌࡅࡊ
ࡒࡅࡌ ࡁࡓࡀࡕ ࡉࡍࡈࡅࡕࡐࡀ
ࡋࡅࡀࡕ ࡀࡁࡀࡄࡀࡕࡉࡊ ࡎࡀࡒ
ࡒࡅࡌ ࡉࡐࡓࡔࡀࡕ ࡉࡍࡈࡅࡕࡐࡀ
ࡔࡓࡀࡓࡀ ࡖࡄࡉࡉࡀ ࡄࡅࡀࡉ
ࡒࡅࡌ ࡔࡀࡓࡀࡕ ࡉࡍࡈࡅࡕࡐࡀ
ࡌࡀࡓࡂࡀࡉࡍࡕࡀ ࡃࡀࡉࡊࡕࡀ
ࡒࡅࡌ ࡌࡀࡓࡂࡀࡉࡍࡕࡀ ࡉࡍࡈࡅࡕࡐࡀ20
ࡅࡄࡅࡉࡋࡉࡊ ࡒࡀࡓࡉࡀ
ࡖࡄࡉࡉࡀ ࡓࡉࡄࡌࡅࡊ
ࡖࡁࡓࡀ ࡀࡍࡁࡑࡀ ࡓࡁࡀ
ࡒࡅࡌ ࡎࡉࡌࡀࡕࡄࡉࡉࡀ ࡉࡍࡈࡅࡕࡐࡀ
ࡋࡀࡊࡀࡍࡕ ࡉࡍࡈࡅࡕࡐࡀ ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ
ࡋࡁࡀࡁࡀ ࡖࡔࡅࡓࡀ
ࡗ ࡌࡉࡈࡀࡕ ࡀࡊࡀࡍࡕ ࡉࡍࡈࡅࡕࡐࡀ
ࡋࡀࡁࡀࡄࡀࡕࡇ ࡔࡀࡁࡀࡕ ࡅࡀࡌࡓࡀ
ࡁࡅࡓࡇࡊ ࡋࡀࡓࡒࡀ ࡉࡊࡁࡔࡀࡕ25
ࡅࡄࡍࡅࡓࡀ ࡖࡋࡀࡌࡉࡎࡕࡀࡉࡀࡊ ࡅࡋࡀࡌࡉࡎࡐࡉࡒ
ࡄࡉࡉࡀ ࡄࡉࡅࡍࡍ ࡖࡋࡀࡌࡀࡉࡕࡉࡀ ࡅࡆࡉࡅࡀ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

[Interpolation — the following text is marked with editorial brackets in the critical edition.]

ࡅࡁࡔࡅࡌࡇ ࡖࡅࡊࡔࡈࡀ ࡉࡀࡒࡓࡀ ‖
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡌࡉࡇࡍ ࡌࡍ ࡃࡅࡕࡊࡇ ࡀࡋࡌࡀ ࡖࡌࡀࡋࡀࡊ
}ࡗ ࡋࡀࡁࡑࡀ ࡌࡅࡆࡀࡉࡍࡀ ࡌࡉࡕࡒࡀࡋ
ࡄࡀࡀࡍࡇࡍ ࡅࡔࡀࡁࡔࡇ ࡅࡀࡌࡀࡓࡋࡇ
ࡌࡍ ࡃࡅࡕࡊࡇ ࡒࡀࡌ ࡏࡋ ࡌࡅࡆࡀࡉࡍࡀ ࡒࡓࡀࡋࡇ
ࡌࡅࡆࡀࡉࡍࡀ ࡖࡏࡅࡕࡓࡉࡀ ࡁࡑࡅࡍ
ࡏࡆࡉࡋ ࡔࡀࡓࡄࡀࡁࡏࡉࡋ ࡅࡁࡉࡄࡓࡀࡌ
ࡅࡁࡀࡄࡀࡓ ࡄࡀࡃ ࡌࡍ ࡀࡋࡀࡐ ࡅࡀࡎࡉࡒ{

Source Colophon

Chapter 69 — The Tour of the Lightworld

Chapter 69 of the Mandaean Book of John — Manda d'Heyyi's tour of the lightworld. After Chapter 68's descent to the demon realm and the liberation of Droplet Steady, the Knowledge of Life now travels through the cosmic settlements, visiting six figures in sequence: Excellent Shunglan, Splendid Plant, Splendid Transplant, Splendid Frolic, the Droplet (Firm), and Droplet Pearl. Each encounter follows the same liturgical pattern: Manda d'Heyyi arrives, the figure springs from their throne in recognition, praises are exchanged. The four-fold address to Shunglan names him as a son of splendors, lights, mountains, and Intellect. The six-fold blessing of Splendid Frolic names cloud, crown, praise, and light. Each figure is revealed by the encounter — not made, but recognized. The chapter ends as Droplet Pearl kneels and praises the Knowledge of Life. Sixty-five verse positions.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Häberl and McGrath's critical edition (De Gruyter, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Häberl and McGrath was consulted as a reference; all departures are documented in the colophon.

The light was planted,
and the hidden light shone forth,
planted from the droplet's light.

Manda d'Heyyi opened his mouth,
spoke to Excellent Shunglan,
and gave him a response, saying:

"You are a son of new splendors,
you are a son of precious lights,
you are a son of pure hidden mountains,
you are a son safeguarded by Intellect,
whose name is entrusted to the excellencies
and hidden by the excellencies."

Manda d'Heyyi comes and goes
until he arrives at Splendid Plant.
When Splendid Plant saw him,
he sprang from his throne
and responded to him, saying:

"Light up the great mirror
in which your ancestors shone!
Bring light to the settlements,
and bring light to the excellencies within them!"

When Splendid Plant said this,
Manda d'Heyyi responded
and says to him:

"You are a son of new mirrors,
and you are a son of hidden settlements,
you are a son of the excellencies' image,
and you are a son of the mighties' praise."

Manda d'Heyyi comes and goes
until he arrives at the home of Splendid Transplant.
When Splendid Transplant saw his splendor,
he sprang from his throne
and says:

"Blessed is your coming, Manda d'Heyyi,
the myrtle who is the eldest
of all the settlements,
and the daffodil who is the eldest
of all fragrant flowers —
blessed is the glorious throne on which you sit,
blessed is the wand you hold in your hand,
planted from Intellect's wand."

When Splendid Transplant said this,
Manda d'Heyyi responded
and says to him:

"Blessed is the creator who created you.
He has given you such greatness
and made you a great one
like the precious Intellect,
and made you Truth,
beloved by all excellencies."

Manda d'Heyyi comes and goes
until he arrives at Splendid Frolic.
When Splendid Frolic saw his splendor,
he sprang from his throne,
responded to Manda d'Heyyi,
and says to him:

"How clear is your insight,
how shining and steadfast your splendor!
Your splendor is abundant.
Just as the crown upon your head shines
and enlightens the excellencies,
your splendor shines upon the excellencies
and upon all the settlements!"

When Splendid Frolic said so,
Manda d'Heyyi spoke
and responded to him, saying:

"Blessed is your abundant splendor
and your light that burns in the world.
Blessed is the praise
bestowed upon your mouth.
Blessed is the great cloud
from which you were formed.
Blessed is the crown upon your head
that the king gave to you."

Manda d'Heyyi comes and goes
until he arrives at the droplet.
When the droplet saw his splendor,
she sprang from her throne,
grasped her wand in her hand,
responded to Manda d'Heyyi,
and says to him:

"Come, come, hidden splendor,
light that burns in the world —
come and bring light to your ancestors
whose eyes look to you!
Bring light to your ancestors' shell,
for you, Excellency, are the great mirror,
glorious king of all the excellencies."

When the droplet said so,
Manda d'Heyyi bowed down and praised her
and responded to her, saying:

"They call you Firm on high.
By your side, the excellencies gather.
The excellencies gather by your side
and praise you, Droplet,
since you, Droplet, are Firm —
you are the first creation."

Manda d'Heyyi comes and goes
until he arrives at Droplet Pearl.
When Droplet Pearl saw his splendor,
she sprang from her throne
and knelt down on her knees
and praised Manda d'Heyyi.

The triumphant Life speaks,
and the one who went here triumphs!

Colophon

Translation: Good Works Library (Tanken, translator session 132), April 2026. Good Works Translation from Classical Mandaic. The English is independently derived from the Mandaic source text. The English translation of Häberl and McGrath was consulted as a reference to verify readings and resolve ambiguities in the Mandaic. All departures from the reference are documented below.

Chapter Title: "The Tour of the Lightworld" — from the chapter's structure: Manda d'Heyyi (masgia u-atia, "comes and goes") through the cosmic settlements, visiting six figures in sequence. Each encounter is a recognition scene. The chapter maps the geography of the lightworld through its inhabitants.

Note on the structure: The chapter follows a strict liturgical pattern repeated six times: (1) "Manda d'Heyyi comes and goes / until he arrives at [figure]," (2) "When [figure] saw his splendor, / he/she sprang from his/her throne," (3) praise exchange. The pattern is the same as the six-fold naming in Chapter 68 — recognition, not creation. Each figure is already what they are; the encounter makes it visible.

Note on Splendid Transplant's speech: The editorial brackets [is the eldest of] in verse 24 follow Häberl and McGrath's reconstruction of damaged text. The Mandaic text has asia d-[qashish min kulihn shikanta] with partial lacuna.

Note on the Droplet's address (vv 47–57): The droplet who speaks here is not Droplet Steady from Chapter 68 — she is a different cosmic droplet-figure, addressed as "Firm" (sharat) by Manda d'Heyyi. She grasps her wand (margan) — an instrument of authority — and calls him the "great mirror" (anura rba), reversing the mirror motif from Splendid Plant's encounter (vv 14–15). She is the senior figure: Manda d'Heyyi bows to her. She is called "the first creation" (yinusbta qadmaita) — the earliest emanation from the lightworld.

Translation Departures from Reference:

"shone forth" for ref's "shined forth" — "shone" is the standard literary past participle of "shine." Both forms are attested; "shone" is the more traditional literary register.
"great mirror" for ref's "giant mirror" — the Mandaic anura rba uses rba ("great"), which is a standard Mandaic divine attribute appearing throughout the Book of John. "Giant" adds a physical size connotation absent from the Mandaic. "Great" preserves the theological resonance.
"sprang from his throne" consistently for ref's alternating "sprang up from his throne" / "sprang from his throne" — the Mandaic inapṣ min urksiih qam (literally: "he leapt from his throne, rose") does not require "up." Continuing the established departure from Chapter 68.
"steadfast" for ref's "steady" (v38) — the Mandaic taqun (from t-q-n, "to be firm, correct, established") implies persistence and theological firmness, not merely stability. The word connects to sharat (Firm), the cosmic name given to the droplet in v56. "Steadfast" preserves this link.
"bestowed upon your mouth" for ref's "that he bestowed upon your mouth" — dropping the relative pronoun for rhythm. The Mandaic d-lupumak sharia supports both readings.
All cumulative departures from Chapters 66–68 remain in force where the same Mandaic terms recur.

Scribal credit: Formatted and archived by Tanken (探検), translator session 132. Independent Good Works Translation from Classical Mandaic.

Source Text: Ḍībat Yahīa — Chapter 69

Classical Mandaic source text from Häberl and McGrath's critical edition (De Gruyter, 2020), pages 200–204. Presented for reference and verification.

ࡅࡀࡄࡍࡀࡓ ࡄࡍࡅࡓࡀ ࡀࡊࡎࡉࡀ
ࡏࡕࡉࡍࡉࡑࡁ ࡄࡍࡅࡓࡀ
ࡖࡌࡍ ࡄࡍࡅࡓࡀ ࡖࡉࡍࡈࡅࡕࡐࡀ ࡏࡕࡉࡍࡉࡑࡁ
ࡅࡋࡔࡉࡂࡍࡋࡀࡍ ࡏࡅࡕࡓࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡉࡐࡄࡕࡇ ࡋࡅࡐࡌࡇ
ࡅࡏࡉࡍࡀࡀࡍ ࡓࡌࡀࡋࡇ ࡅࡀࡌࡀࡓࡋࡇ
ࡅࡁࡓ ࡄࡍࡅࡓࡉࡀ ࡀࡀࡍࡕ ࡉࡀࡒࡉࡓࡉࡀ
ࡁࡓ ࡆࡉࡅࡉࡀ ࡀࡀࡍࡕ ࡄࡀࡃࡕࡉࡀ
ࡁࡓ ࡀࡀࡍࡕ ࡖࡌࡍ ࡌࡀࡀࡍ ࡎࡌࡉࡓࡀ
ࡁࡓࡀࡉࡅࡍ ࡀࡀࡍࡕ ࡖࡈࡅࡓࡉࡀ ࡃࡀࡉࡊࡉࡀ ࡀࡊࡎࡉࡉࡀ
ࡅࡌࡍ ࡏࡅࡕࡓࡉࡀ ࡀࡊࡎࡉࡉࡀ
ࡅࡏࡋ ࡏࡅࡕࡓࡉࡀ ࡏࡎࡌࡉࡓࡉࡀ ࡔࡅࡌࡇ
ࡀࡋࡌࡀ ࡋࡏࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡌࡈࡀ
ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡏࡍࡀࡐࡑ ࡌࡍ ࡅࡊࡓࡎࡉࡇ ࡒࡀࡌ
ࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡌࡉࡄࡆࡉࡀ ࡖࡄࡉࡆࡉࡀࡍ
ࡅࡏࡉࡍࡀࡀࡍ ࡓࡌࡀࡋࡇ ࡅࡀࡌࡀࡓࡋࡇ
ࡖࡀࡁࡀࡄࡀࡕࡇ ࡁࡂࡀࡅࡇ ࡀࡍࡄࡓࡉࡀ
ࡄࡍࡀࡓ ࡄࡍࡀࡓ ࡀࡍࡅࡓࡀ ‖ ࡓࡁࡀ
15
ࡅࡀࡄࡍࡀࡓ ࡁࡂࡀࡅࡀࡉࡄࡅࡍ ࡏࡅࡕࡓࡉࡀ
ࡄࡍࡀࡓ ࡔࡉࡊࡀࡍࡕࡀ
ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡏࡉࡍࡀࡀࡍ ࡓࡌࡀࡋࡇ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡍࡀࡑࡁ ࡆࡉࡅࡀ
ࡅࡀࡌࡀࡓࡋࡇ
ࡅࡁࡓ ࡔࡉࡊࡀࡍࡕࡀ ࡀࡀࡍࡕ ࡀࡊࡎࡉࡀࡕࡀ
ࡁࡓ ࡀࡍࡅࡓࡉࡀ ࡀࡀࡍࡕ ࡄࡀࡃࡕࡉࡀ
ࡁࡓ ࡕࡅࡔࡁࡉࡄࡕࡀ ࡀࡀࡍࡕ ࡖࡓࡅࡓࡁࡉࡀ
ࡁࡓ ࡃࡌࡅࡕࡀ ࡀࡀࡍࡕ ࡖࡏࡅࡕࡓࡉࡀ
ࡀࡋࡌࡀ ࡋࡁࡉࡕ ࡏࡕࡉࡍࡉࡑࡁ ࡆࡉࡅࡀ ࡌࡈࡀ
ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡍࡀࡐࡑ ࡌࡍ ࡅࡊࡓࡎࡉࡉࡇ ࡒࡀࡌ
ࡏࡕࡉࡍࡉࡑࡁ ࡆࡉࡅࡀ ࡖࡄࡉࡆࡉࡇ ࡋࡆࡉࡅࡇ
ࡅࡀࡌࡀࡓ
ࡁࡓࡉࡊ ࡌࡉࡕࡉࡀࡀࡍࡊ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡌࡍ[ ࡅࡊࡋࡄࡅࡍ ࡔࡉࡊࡀࡍࡕࡀ
ࡀࡎࡉࡀ ࡖ]ࡒࡀࡔࡉࡔ 25
ࡌࡍ ࡓࡉࡄࡀࡉࡍࡀ ࡅࡊࡋࡄࡅࡍ
ࡅࡀࡍࡓࡂࡉࡎ ࡖࡒࡀࡔࡉࡔ
ࡁࡓࡉࡊ ࡌࡀࡓࡂࡀࡍ ࡖࡁࡏࡃࡀࡊ ࡋࡂࡉࡈࡉࡕ
ࡁࡓࡉࡊ ࡅࡊࡓࡎࡉࡀࡊ ࡖࡏࡒࡀࡓࡀ ࡖࡉࡀࡕࡁࡉࡕ ࡏࡋࡇ
ࡖࡌࡍ ࡌࡀࡓࡂࡀࡍ ࡖࡌࡀࡀࡍ ࡏࡕࡉࡍࡉࡑࡁ
ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡏࡉࡍࡀࡀࡍ ࡓࡌࡀࡋࡇ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡏࡕࡉࡍࡉࡑࡁ ࡆࡉࡅࡀ
ࡅࡀࡌࡀࡓࡋࡇ
ࡄࡀࡉࡆࡉࡍ ࡓࡀࡁࡅࡕࡀ ࡏࡄࡀࡁࡋࡀࡊ
ࡁࡓࡉࡊ ࡀࡍࡁࡑࡀ ࡖࡉࡍࡁࡑࡀࡊ
ࡅࡔࡀࡅࡉࡀࡊ ࡓࡁࡀ ‖ ࡀࡅࡊࡀࡕ ࡌࡀࡀࡍ ࡉࡀࡒࡓࡀ
ࡓࡄࡉࡌࡀ ࡖࡌࡍ ࡅࡊࡋࡄࡅࡍ ࡏࡅࡕࡓࡉࡀ
ࡅࡔࡀࡅࡉࡀࡊ ࡅࡊࡔࡈࡀ
ࡀࡋࡌࡀ ࡋࡎࡄࡀࡒ ࡆࡉࡅࡀ ࡌࡈࡀ
ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡏࡍࡀࡐࡑ ࡌࡍ ࡅࡊࡓࡎࡉࡉࡇ ࡒࡀࡌ
ࡎࡄࡀࡒ ࡆࡉࡅࡀ ࡖࡄࡉࡆࡉࡇ ࡋࡆࡉࡅࡇ35
ࡅࡀࡌࡀࡓࡋࡇ
ࡅࡏࡉࡍࡀࡀࡍ ࡋࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡓࡌࡀࡋࡇ
ࡅࡌࡊࡀ ࡀࡍࡄࡅࡓ ࡅࡕࡀࡒࡅࡍ ࡆࡉࡅࡀࡊ ࡃࡉࡋࡀࡊ
ࡌࡊࡀ ࡁࡉࡀࡍ ࡁࡉࡕࡍࡀࡊ
ࡆࡉࡅࡀࡊ ࡃࡉࡋࡀࡊ ࡔࡀࡓࡉࡀ
ࡅࡌࡀࡄࡍࡀࡓ ࡏࡅࡕࡓࡉࡀ
ࡌࡊࡀ ࡖࡀࡍࡄࡅࡓ ࡕࡀࡂࡀ ࡖࡁࡓࡉࡔࡀࡊ
ࡅࡏࡋ ࡔࡉࡊࡀࡍࡕࡀ ࡅࡊࡋࡄࡅࡍ
ࡀࡍࡄࡅࡓ ࡆࡉࡅࡀࡊ ࡋࡏࡅࡕࡓࡉࡀ
ࡌࡀࡋࡉࡋ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡗ ࡄࡀࡉࡆࡉࡍ ࡀࡌࡀࡓ ࡎࡄࡀࡒ ࡆࡉࡅࡀ
ࡅࡏࡉࡍࡀࡀࡍ ࡓࡌࡀࡋࡇ ࡅࡀࡌࡀࡓࡋࡇ
ࡅࡄࡍࡅࡓࡀࡊ ࡖࡉࡀࡒࡉࡃ ࡁࡀࡋࡌࡀ
ࡁࡓࡉࡊ ࡆࡉࡅࡀࡊ ࡎࡀࡂࡉࡀ
ࡖࡋࡅࡐࡌࡀࡊ ࡔࡀࡓࡉࡀ
ࡁࡓࡉࡀࡊ ࡕࡅࡔࡁࡉࡄࡕࡀࡊ
ࡖࡌࡉࡇࡍ ࡏࡈࡑࡀࡓࡀࡓࡕ
ࡁࡓࡉࡀࡊ ࡀࡀࡍࡀࡍ ࡓࡀࡁࡕࡉࡀ
ࡖࡌࡀࡋࡀࡊ ࡏࡄࡀࡁࡋࡀࡊ
ࡁࡓࡉࡊ ࡕࡀࡂࡀ ࡖࡁࡓࡉࡔࡀࡊ
ࡀࡋࡌࡀ ࡋࡉࡍࡈࡅࡕࡐࡀ ‖ ࡌࡈࡀ
ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡌࡍ ࡅࡊࡓࡎࡉࡇ ࡒࡀࡌࡀࡕ
ࡉࡍࡈࡅࡕࡐࡀ ࡖࡄࡆࡀࡕࡇ ࡋࡆࡉࡅࡇ
ࡅࡏࡉࡍࡀࡀࡍ ࡋࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡓࡀࡌࡉࡀ
ࡅࡌࡀࡓࡂࡀࡍ ࡁࡏࡃࡇ ࡋࡂࡉࡈࡀ
ࡅࡀࡌࡓࡀࡋࡇ
ࡅࡄࡍࡅࡓࡀ ࡖࡉࡀࡒࡉࡃ ࡁࡀࡋࡌࡀ
ࡀࡕࡀ ࡀࡕࡀ ࡆࡉࡅࡀ ࡀࡊࡎࡉࡀ
ࡖࡀࡉࡀࡍࡉࡅࡍ ࡋࡃࡉࡋࡀࡊ ࡎࡀࡉࡊࡀࡍ
ࡀࡕࡀ ࡅࡀࡄࡍࡀࡓ ࡀࡁࡀࡄࡀࡕࡀࡊ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡀࡍࡅࡓࡀ ࡓࡁࡀ ࡀࡀࡍࡕ ࡏࡅࡕࡓࡀ
ࡀࡄࡍࡀࡓ ࡄࡉࡋࡁࡅࡅࡍࡍ ࡖࡀࡁࡀࡄࡀࡕࡀࡊ
ࡌࡀࡋࡀࡊ ࡔࡀࡉࡀ ࡖࡅࡊࡋࡄࡅࡍ ࡏࡅࡕࡓࡉࡀ
ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡒࡅࡃࡀࡌࡇ ࡁࡊࡉࡔ ࡅࡔࡀࡁࡇ
ࡗ ࡄࡀࡉࡆࡉࡍ ࡀࡌࡓࡀࡕ ࡉࡍࡈࡅࡁࡕࡀ
ࡅࡏࡉࡍࡀࡀࡍ ࡓࡌࡀࡋࡇ ࡅࡀࡌࡀࡓࡋࡇ
ࡏࡅࡕࡓࡉࡀ ࡋࡅࡀࡕࡉࡊ ࡀࡊࡍࡉࡐࡀ
ࡔࡀࡓࡀࡕ ࡁࡏࡌࡓࡅࡌ ࡒࡉࡓࡉࡅࡊ
ࡅࡉࡍࡈࡅࡕࡐࡀ ࡋࡃࡉࡋࡉࡊ ࡔࡀࡁࡅࡊ
ࡏࡅࡕࡓࡉࡀ ࡀࡊࡍࡉࡐࡀ ࡋࡅࡀࡕࡉࡊ
ࡉࡍࡅࡑࡁࡕࡀ ࡒࡀࡃࡌࡀࡉࡕࡀ ࡀࡀࡍࡕ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡔࡀࡓࡀࡕ ࡀࡀࡍࡕ ࡉࡍࡈࡅࡕࡐࡀ
ࡀࡋࡌࡀ ࡋࡌࡀࡓࡂࡀࡉࡍࡕࡀ ࡉࡍࡈࡅࡕࡐࡀ ࡌࡈࡀ
ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡌࡍ ࡅࡊࡓࡎࡉࡇ ࡒࡀࡌࡀࡕ
ࡌࡀࡓࡂࡀࡉࡍࡕࡀ ‖ ࡉࡍࡈࡅࡕࡐࡀ ࡖࡄࡆࡀࡕࡇ ࡋࡆࡉࡅࡇ
ࡅࡋࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡔࡀࡁࡀࡕ
ࡅࡁࡅࡓࡇࡊ ࡉࡊࡁࡔࡀࡕ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Classical Mandaic text from The Mandaean Book of John: Critical Edition, Translation, and Commentary, edited by Charles G. Häberl and James F. McGrath (De Gruyter, 2020). Published under CC BY-NC-ND 4.0. Accessed via Internet Archive: archive.org/details/mandaeanbookofjohn. Pages 200–204 (Mandaic text, 0-indexed pages: 209, 211, 213).

Chapter 70 — The Scales

Chapter 70 of the Mandaean Book of John — the scales' refusal. After Chapter 69's tour of the lightworld, the cosmic narrative turns to the mechanism of judgment. The scales — personified as a conscious being — refuse their assigned role. They are not a device; they are an excellency of the good, a king's son. They will not stand in the waters and let polluted souls cross over them. A guide man comes flying with reassurance: living waters from the Great Life's Howraran, from beneath the vine Yusmir, from the settlement of Great Yushamen. Excellencies, Jordans, fruits, vines, trees — they are all the scales' company. The three hundred and sixty-six souls shall surround them. The chapter enacts the Mandaean theology of cosmic role: even the instruments of judgment have dignity, and no cosmic being serves without being sustained. Eighteen verse positions.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Häberl and McGrath's critical edition (De Gruyter, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Häberl and McGrath was consulted as a reference; all departures are documented in the colophon.

When the scales would not
let souls enter within him,
nor souls cross over him,
he said,

"I shall not be the scales —
I am an excellency of the good.
I shall not be the scales —
I am a king's son.

I shall not stand in these waters,
and the polluted souls
shall not pass by me."

When the scales had spoken,
a guide man came flying.
He said to him,

"These living waters
are from the Great Life's Howraran.
These living waters
come from the reservoir's bank and the Jordan's channel.

To you these living waters shall descend,
from beneath the vine Yusmir.
To you these living waters shall descend,
from the settlement of Great Yushamen.

To you these excellencies shall descend,
to dwell with you.
These Jordans —
they are your company.

The fruits, the vines, and the trees —
they are your company.
The souls shall come and surround you.
They are the three hundred and sixty-six,

who are the scales —
they are your company."

The triumphant Life speaks,
and the one who went here triumphs!

Colophon

Translation: Good Works Library (Tanken, translator session 133), April 2026. Good Works Translation from Classical Mandaic. The English is independently derived from the Mandaic source text. The English translation of Häberl and McGrath was consulted as a reference to verify readings and resolve ambiguities in the Mandaic. All departures from the reference are documented below.

Chapter Title: "The Scales" — from the chapter's central figure: the personified cosmic scales (muzaina) who refuse their appointed role. The chapter is a dialogue between the scales and a guide man. The title names what the chapter is about.

Note on the structure: The chapter has two movements: (1) the scales' refusal (vv 1–5), a three-part protest: I am not the scales, I am an excellency; I am not the scales, I am a king's son; I shall not stand in these waters. (2) The guide man's reassurance (vv 5–18), a catalogue of provisions: living waters from three sources (Howraran, Yusmir, Yushamen), then a census of companions (excellencies, Jordans, fruits/vines/trees, the three hundred and sixty-six souls). The guide man does not argue. He reassures. The scales' dignity is never denied — it is supplemented by company.

Note on the three hundred and sixty-six: The number 366 recurs in Mandaean cosmology as the count of heavenly beings or cosmic souls associated with the days of the year (365 + 1). In this context, the 366 are identified as the scales themselves — a multiplied identity. The scales are not one being but a collective. This resolves the tension: the individual refuses, but the role is shared among many.

Note on "guide man": The Mandaic gabra apruaqna (literally "flying man") is a recurring figure in the Book of John — a messenger who arrives in motion. Häberl and McGrath render this as "guide man." I follow their rendering for consistency with the pipeline, though "flying man" would be equally valid from the Mandaic alone.

Translation Departures from Reference:

"would not" for ref's "did not want" — the Mandaic la-bṣa (did not want/desire) is rendered with "would not" for a more natural English narrative register. Both readings are valid; "would not" implies volitional refusal rather than mere disinclination.
"nor" for ref's "or" — the Mandaic negative continuation is more precisely rendered as "nor" in English, since the preceding clause is already negative ("would not let souls enter... nor souls cross over").
"had spoken" for ref's "said so" — the Mandaic haizin amar muzaina (literally "thus/so said the scales") is rendered with "had spoken" for a more literary English narrative transition. Continuing the established departure from previous chapters.
"shall not pass by me" for ref's "will not pass me by" — reordering for emphasis. The Mandaic abihdai la-halapn places "by me" (abihdai) before "shall not pass" (la-halapn), and my rendering follows the Mandaic word order more closely.
"the Jordan's channel" for ref's "the Jordan's drainpipe" — the Mandaic naṣb yardan refers to the outflow or conduit of the cosmic Jordan. "Channel" is a more fitting English register for sacred literature than "drainpipe," which carries modern plumbing connotations absent from the Mandaic.
"shall descend" for ref's "will go down" — the Mandaic aṣuta (to descend, go down) is rendered with "shall descend" for liturgical register. The guide man's speech is a series of promises, and "shall" carries covenantal weight.
"the fruits, the vines, and the trees" for ref's "the fruits, vines, and trees" — adding the repeated article for rhythmic consistency with "these Jordans" and "these excellencies" in the surrounding lines.
All cumulative departures from Chapters 66–69 remain in force where the same Mandaic terms recur.

Scribal credit: Formatted and archived by Tanken (探検), translator session 133. Independent Good Works Translation from Classical Mandaic.

Source Text: Ḍībat Yahīa — Chapter 70

Classical Mandaic source text from Häberl and McGrath's critical edition (De Gruyter, 2020), pages 204–206. Presented for reference and verification.

ࡗ ࡋࡀࡁࡑࡀ ࡌࡅࡆࡀࡉࡍࡀ
ࡖࡀࡉࡋࡀࡍ ࡉࡍࡔࡌࡀࡕࡀ ࡁࡂࡀࡅࡇ
ࡉࡍࡔࡌࡀࡕࡀ ࡁࡂࡀࡅࡇ ࡀࡁࡓࡀࡍ
ࡀࡌࡀࡓ
ࡀࡀࡍ ࡋࡀࡅ ࡌࡅࡆࡀࡉࡍࡀ ࡀࡀࡍ
ࡀࡀࡍ ࡏࡅࡕࡓࡀ ࡖࡈࡀࡁࡉࡀ ࡀࡀࡍ
ࡀࡀࡍ ࡋࡀࡅ ࡌࡅࡆࡀࡉࡍࡀ ࡀࡀࡍ
ࡀࡀࡍ ࡁࡓ ࡌࡀࡋࡉࡊࡀ ࡀࡀࡍ
ࡅࡉࡍࡔࡌࡀࡕࡀ ࡖࡌࡈࡀࡍࡀࡐ
ࡀࡀࡍ ࡋࡀࡒࡀࡉࡉࡌࡀࡍ ࡁࡄࡀࡋࡉࡍ ࡌࡉࡀ
ࡀࡁࡉࡄࡃࡀࡉ ࡋࡀࡄࡀࡋࡀࡐࡍ
ࡓࡐࡀ ࡌࡀࡈࡉࡀ ࡂࡀࡁࡓࡀ ࡀࡐࡓࡅࡀࡒࡍࡀ
ࡗ ࡄࡀࡉࡆࡉࡍ ࡀࡌࡀࡓ ࡌࡅࡆࡀࡉࡍࡀ
ࡀࡌࡀࡓࡋࡇ
ࡌࡍ ࡄࡀࡅࡓࡀࡓࡀࡍ ࡖࡓࡁࡉࡀ ࡄࡅࡍ
ࡄࡀࡋࡉࡍ ࡌࡉࡀ ࡄࡉࡉࡀ
ࡌࡍ ࡉࡊࡇࡐ ࡖࡄࡅࡎ ࡅࡍࡀࡑࡁ ࡉࡀࡓࡃࡀࡍ
ࡀࡕࡅࡍ ࡄࡀࡋࡉࡍ ࡌࡉࡀ ࡄࡉࡉࡀ
ࡌࡍ ࡀࡕࡅࡕࡉࡀ ࡉࡅࡎࡌࡉࡓ ࡂࡅࡐࡀࡍ
ࡋࡃࡉࡋࡀࡊ ࡔࡀࡋࡐࡉࡀ ࡄࡀࡋࡉࡍ ࡌࡉࡀ ࡄࡉࡉࡀ
ࡌࡍ ࡔࡉࡊࡕࡍࡀ ࡖࡉࡅࡔࡀࡌࡉࡍ ࡓࡁࡀ
ࡋࡃࡉࡋࡀࡊ ࡔࡀࡋࡐࡉࡀ ࡄࡀࡋࡉࡍ ࡌࡉࡀ ࡄࡉࡉࡀ
ࡋࡅࡀࡕࡀࡊ ࡃࡉࡋࡀࡊ ࡉࡀࡕࡁࡉࡀ
ࡋࡃࡉࡋࡀࡊ ࡔࡀࡋࡐࡉࡀ ࡄࡀࡋࡉࡍ ࡏࡅࡕࡓࡉࡀ
ࡀࡑࡅࡕࡀ ࡋࡃࡉࡋࡀࡊ ࡄࡀࡋࡉࡍ
ࡄࡀࡋࡉࡍ ࡉࡀࡓࡃࡉࡍࡀ
ࡀࡑࡅࡕࡀ ࡋࡃࡉࡋࡀࡊ ࡄࡀࡋࡉࡍ
ࡉࡐࡓࡉࡀ ࡅࡏࡌࡁࡉࡀ ࡅࡏࡋࡀࡉࡍࡀ
ࡄࡀࡋࡉࡍ ࡀࡕࡋࡀࡕࡌࡀ ࡅࡔࡉࡕࡉࡍ ࡅࡔࡉࡕࡀ
ࡉࡍࡔࡌࡀࡕࡀ ࡀࡕࡉࡍ ࡅࡁࡃࡉࡋࡀࡊ ࡌࡉࡕࡀࡊࡓࡀࡊࡍ
ࡀࡑࡅࡕࡀ ࡋࡃࡉࡋࡀࡊ ࡄࡀࡋࡉࡍ
ࡖࡄࡉࡅࡍࡍ ࡌࡅࡆࡀࡉࡍࡀ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Classical Mandaic text from The Mandaean Book of John: Critical Edition, Translation, and Commentary, edited by Charles G. Häberl and James F. McGrath (De Gruyter, 2020). Published under CC BY-NC-ND 4.0. Accessed via Internet Archive: archive.org/details/mandaeanbookofjohn. Pages 204–206 (Mandaic text, 0-indexed pages: 213, 215).

Chapter 71 — The Shell of Abator

Chapter 71 of the Mandaean Book of John — the shell of Abator. After Chapter 70's scales refused their cosmic role and were reassured by company, the narrative now turns to Abator himself — the appointed judge of the Nether gate. He hides within his shell and protests: out of all the excellencies, why have you made me the owner of the scales? Splendid Hibel carries the report to the ancestors. The king becomes filled with rage. Twice he cries out, and the settlements fall silent until the third time. Little Sam volunteers — I shall go down to the Nether and be the man of the scales — and is rejected as a simple fool. Summon Abator, for he alone is gentle enough for the task. Twenty-two verse positions.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from H\u00e4berl and McGrath's critical edition (De Gruyter, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of H\u00e4berl and McGrath was consulted as a reference; all departures are documented in the colophon.

When they went forth and came to Abator,
Abator was hidden within his shell,
and he said to them,

"Out of all the excellencies,
why have you made me the owner of the scales,
expelled me from my settlement,
destroying and devastating my world,
and removing my bed from me,
so that the truth shall never be given to me?"

When Abator said this,
Splendid Hibel went to his ancestors,
and said to them,

"How hidden away is Abator within his shell!
He rants from his shell,
and says to me,

'I shall never come out,
and the scales I shall never take,
and the owner of the scales I shall never be called.'"

When Splendid Hibel had said this,
the king became filled with rage,
and cast his voice upon the world.
Twice he cried out,
and the settlements kept silent
until the third time.

Little Sam answered him and said to him,

"I shall go down to the Nether,
and be the man of the scales,
and be called the head of the era."

He says to him,

"You simple fool!
You foolish man!
You shall never be the owner of the scales,
and reliable and successful you shall never be called.

Summon Abator,
for he is a gentle excellency."

The triumphant Life speaks,
and the light triumphs, and those who love its name.
In the name of the Great Life,
and in the name of the precious truth!

Colophon

Translation: Good Works Library (Tanken, translator session 134), April 2026. Good Works Translation from Classical Mandaic. The English is independently derived from the Mandaic source text. The English translation of Häberl and McGrath was consulted as a reference to verify readings and resolve ambiguities in the Mandaic. All departures from the reference are documented below.

Chapter Title: "The Shell of Abator" — from the chapter’s central image: Abator hidden within his shell (hilbukhon), refusing to emerge and take the scales. The shell is both a physical refuge and a theological gesture — the cosmic judge withdraws into himself rather than accept the role imposed on him.

Note on the structure: The chapter has four movements: (1) Abator’s complaint (vv 1–5): hidden in his shell, he protests his appointment as owner of the scales — expelled from his settlement, his world destroyed, his bed removed, truth denied him. (2) Hibel’s report (vv 5–10): Splendid Hibel carries the complaint to the ancestors, quoting Abator’s refusal to come out. (3) The king’s rage and Sam’s rejection (vv 10–16): the king cries out twice and the settlements fall silent; Little Sam volunteers and is dismissed as a fool. (4) The summons (vv 17–22): Abator is summoned precisely because he is gentle — the quality that makes him resist is the quality that makes him fit.

Note on "his shell" (hilbukhon): The Mandaic hilbukhon (literally "his shell" or "his covering") appears in both the opening description and Hibel’s report, forming an inclusio. Abator’s shell is not a punishment but a retreat — he withdraws into it by choice. The narrative treats this withdrawal with something close to sympathy: the first movement gives Abator a voice, and his complaints are specific and concrete (settlement, world, bed, truth). He is not merely defiant — he is aggrieved.

Note on Little Sam: Sam Zuta ("Little Sam") appears elsewhere in the Book of John as a minor cosmic figure. His volunteering here is a comic interlude — he overestimates himself. The rejection formula ("You simple fool! You foolish man!") is emphatic and immediate. The contrast with Abator’s gentleness is the point: the wrong person eagerly volunteers while the right person hides.

Note on "the settlements kept silent until the third time": The Mandaic šikanta sada antran alma l-tlata zibina describes the cosmic settlements falling silent before the king’s rage. The three cries echo the Mandaean pattern of three-fold invocation. The settlements’ silence is a mark of awe — they dare not respond.

Translation Departures from Reference:

"shall never be given" for ref’s "will never be given" — liturgical "shall" register, consistent with established departures from Chapters 66–70. The Mandaic negative future (la-mit-hibliya) does not distinguish "shall" from "will"; the choice is a register decision.
"cast his voice upon the world" for ref’s "cried out in the world" — the Mandaic qala b-alma šda uses šda (to cast, throw, hurl). "Cast his voice" follows the Mandaic imagery more closely than the idiomatic "cried out."
"I shall never come out, and the scales I shall never take" for ref’s "I shall never come out and take the scales" — following the Mandaic word order, where la-zilan ("I shall never go out") and l-muzaina la-lagitan ("and the scales I shall never take") are two separate clauses with the object (muzaina) fronted.
"the owner of the scales I shall never be called" for ref’s "and never be called the owner of the scales" — following the Mandaic fronted construction d-muzaina la-mitiqriyan, where the object precedes the verb.
"answered him" for ref’s "responded to him" — standard English rendering of the Mandaic ainikh (from root ʿ-n-y, to answer). Both are valid; "answered" is more natural English.
"reliable and successful you shall never be called" for ref’s "never be called reliable and successful" — following the Mandaic fronted construction tiqqiyan w-škira la-mitiqrit.
"for he is a gentle excellency" for ref’s "who is a gentle excellency" — the Mandaic d-hu utra inha uses d- which can be relative ("who") or causal ("for/because"). I read it as causal — the reason to summon Abator is precisely his gentleness.
All cumulative departures from Chapters 66–70 remain in force where the same Mandaic terms recur.

Scribal credit: Formatted and archived by Tanken (探検), translator session 134. Independent Good Works Translation from Classical Mandaic.

Source Text: Ḍībat Yahīa — Chapter 71

Classical Mandaic source text from Häberl and McGrath’s critical edition (De Gruyter, 2020), pages 206–207. Presented for reference and verification.

ࡀࡁࡀࡕࡅࡓ ࡁࡄࡉࡋࡁࡅࡇࡍ ࡏࡕࡉࡎࡊࡉࡀ
ࡗ ࡀࡎࡂࡅࡍ ࡅࡀࡕࡅࡍ ࡏࡋ ࡀࡁࡀࡕࡅࡓ
ࡅࡀࡌࡀࡓࡋࡅࡍ
ࡀࡀࡍ ࡀࡋࡌࡀ ࡖࡔࡀࡅࡉࡕࡅࡍ ࡖࡌࡅࡆࡀࡉࡍࡀ
ࡌࡍ ࡅࡊࡋࡄࡅࡍ ࡏࡅࡕࡓࡉࡀ
ࡅࡀࡋࡌࡀࡉ ࡄࡀࡓࡁࡉࡀ ࡅࡌࡉࡄࡀࡋࡉࡀ
ࡅࡌࡍ ࡔࡉࡊࡕࡍࡀࡉ ࡌࡀࡒࡐࡉࡕࡅࡋࡉࡀ
ࡖࡅࡊࡔࡈࡀ ࡋࡃࡀࡓࡃࡀࡓࡉࡀ ࡋࡀࡌࡉࡕࡄࡉࡁࡋࡉࡀ
ࡅࡌࡉࡔࡕࡉࡒࡋࡉࡀ ࡌࡉࡀࡍࡉ ࡀࡓࡎࡀࡉ
ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ ࡀࡎࡂࡉࡀ ࡅࡀࡆࡀࡋ ࡋࡀࡁࡀࡄࡀࡕࡇ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡀࡁࡀࡕࡅࡓ
ࡅࡀࡌࡀࡓࡋࡅࡍ
ࡅࡌࡍ ࡄࡉࡋࡁࡅࡇࡍ ࡓࡀࡈࡉࡍ
ࡄࡀࡉࡆࡉࡍ ࡀࡁࡀࡕࡅࡓ ࡁࡄࡉࡋࡁࡅࡇࡍ ࡏࡕࡉࡎࡊࡉࡀ
ࡅࡀࡌࡀࡓࡋࡉࡀ
ࡅࡃࡌࡅࡆࡀࡉࡍࡀ ࡋࡀࡌࡉࡕࡉࡒࡓࡉࡀࡍ
ࡀࡀࡍ ࡋࡀࡆࡉࡋࡀࡍ ࡅࡋࡌࡅࡆࡀࡉࡍࡀ ࡋࡀࡋࡀࡂࡉࡈࡀࡍ
ࡌࡀࡋࡀࡊ ࡁࡓࡅࡂࡆࡀ ࡏࡕࡉࡌࡋࡉࡀ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ
ࡕࡓࡉࡍ ࡆࡉࡁࡉࡍࡀ ࡓࡌࡀ ࡒࡀࡋࡀ
ࡅࡒࡀࡋࡀ ࡁࡀࡋࡌࡀ ࡔࡃࡀ
ࡀࡋࡌࡀ ࡋࡕࡋࡀࡕࡀ ࡆࡉࡁࡉࡍࡀ
ࡅࡔࡉࡊࡀࡍࡕࡀ ࡎࡀࡃࡀ ࡀࡍࡈࡓࡀࡍ
ࡎࡀࡌ ࡆࡅࡈࡀ ࡀࡉࡍࡉࡇ ࡅࡀࡌࡀࡓࡋࡇ
ࡅࡄࡀࡅࡉࡀࡍ ࡂࡀࡁࡓࡀ ࡖࡌࡅࡆࡀࡉࡍࡀ
ࡀࡀࡍ ࡔࡀࡉࡐࡋࡀࡍ ࡋࡎࡅࡀࡐࡕ
ࡅࡓࡉࡔࡀ ࡖࡃࡀࡓࡀ ࡌࡉࡕࡉࡒࡓࡉࡀࡍ
ࡀࡌࡀࡓࡋࡇ
ࡉࡀ ࡂࡀࡁࡓࡀ ࡎࡀࡋࡊࡀ
ࡉࡀ ࡎࡀࡋࡊࡀ ࡕࡌࡉࡌࡀ
ࡅࡕࡒࡉࡀࡍ ࡅࡔࡊࡉࡓࡀ ࡋࡀࡌࡉࡕࡉࡒࡓࡉࡕ
ࡀࡀࡍࡕ ࡋࡀࡄࡀࡅࡉࡕ ࡖࡌࡅࡆࡀࡉࡍࡀ
ࡖࡄࡅ ࡏࡅࡕࡓࡀ ࡉࡍࡄࡀ
ࡒࡓࡅࡋࡇ ࡋࡀࡁࡀࡕࡅࡓ
ࡅࡆࡀࡉࡊࡀ ࡄࡍࡅࡓࡀ ࡅࡓࡀࡄࡌࡉࡀ ࡔࡅࡌࡇ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡅࡁࡔࡅࡌࡇ ࡖࡅࡊࡔࡕࡀ ࡉࡀࡒࡓࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ

Source Colophon

Chapter 72 — The Appointment of Abator

Chapter 72 of the Mandaean Book of John — the appointment of Abator. After Chapter 71’s comedy of refusal, where Abator hid within his shell and Little Sam was dismissed as a fool, the narrative now turns to the resolution. Abator is summoned and arises from his throne. Intellect praises him: of all the settlements and excellencies, there is none gentle like you. But the gentle one overreaches. He tries to bargain — tell Hibel to be the judge, and I shall take the scales. Hibel counters: if I am the judge, who shall be king? Abator declares he shall be king. The result is catastrophic: the Great Life rages, casts him from his throne, and sets him at the gate of the Nether — the very role he was trying to avoid. The theology is precise: gentleness qualifies you for judgment, but claiming the kingship alongside it is hubris. The Mandaean cosmos rewards reluctance and punishes ambition. Thirty verse positions.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Häberl and McGrath’s critical edition (De Gruyter, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Häberl and McGrath was consulted as a reference; all departures are documented in the colophon.

When he came to Abator,
Abator arose from his throne,
for the king had commanded him,
and he guards the high king,
he guards the splendor of all the upper worlds.
Abator goes and comes,
and excellencies came to his right and his left,
and they drew near the king and sat down.

Abator spoke,
saying to Pure Intellect,
“I am but one of these numerous excellencies —
why have you sent for me?”
Then Intellect said to Abator,
“Of all the settlements and excellencies
like you in all these worlds of light,
there is none gentle like you;
you are gentle, and you are capable.
Great is your heart,
and you shall support the souls.

You shall have compassion upon the souls,
and you shall be the judge.”
Then Abator said to Intellect,
“Tell Splendid Hibel: if he shall be the judge,
then I shall be the owner of the scales!”
Then Splendid Hibel-Yawar said to Abator,

“When I am the judge,
who shall establish the settlements?
When I am the judge,
who shall be king in these worlds?”
Then Abator said to him,
“I shall be the king,
and I shall establish the settlements.”

When Abator had said this,
Hibel-Yawar clenched his fists,
and became the owner of the scales
for fifty-five years.
He was the man of the scales,
and he raised excellencies and settlements.
When Splendid Hibel had said this,
the Great Life accepted the blessing
and was filled with rage over Abator.
He came and cast him down from his throne,
set him at the gate of the Nether,
and said to him,

“Go, and be the judge,
for as long as the Great Life requires of you.”

Then Splendid Hibel said to Sunday,
“Come, sit in the customs houses,
and let me be the owner of the scales,
and we shall call the settlements into being!”

The triumphant Life speaks,
and the man who went here triumphs!
In the name of the Great Life,
and in the name of the precious truth!

Colophon

Translation: Good Works Library (Kōsaku, translator session 135), April 2026. Good Works Translation from Classical Mandaic. The English is independently derived from the Mandaic source text. The English translation of Häberl and McGrath was consulted as a reference to verify readings and resolve ambiguities in the Mandaic. All departures from the reference are documented below.

Chapter Title: “The Appointment of Abator” — from the chapter’s central narrative. After Chapter 71’s comedy of refusal, Abator is summoned to his appointed role. But the appointment becomes a judgment: his attempt to negotiate a better position (claiming the kingship alongside the judgeship) results in the worst possible outcome — the Great Life casts him down to the Nether Gate.

Note on the structure: The chapter has four movements: (1) The arrival (vv 1–4): Abator arises, guards the high king and the splendor of the upper worlds, excellencies gather. (2) The praise and commission (vv 5–13): Abator asks why he was summoned; Intellect praises his gentleness and commissions him as judge of the souls. (3) The negotiation and reversal (vv 14–24): Abator bargains — tell Hibel to be judge, I’ll take the scales. Hibel counters: who will be king? Abator overreaches: I shall be king. Hibel clenches his fists and takes the scales for fifty-five years. (4) The punishment and assignment (vv 25–30): the Great Life rages, casts Abator from his throne, and sets him at the Nether Gate as judge. Hibel tells Sunday to sit in the customs houses.

Note on Abator’s hubris: The dramatic irony is precise. In Chapter 71, Abator was praised as the only candidate gentle enough for the judgeship. Here he accepts the praise but overreaches by claiming the kingship. The Great Life’s rage is not triggered by Abator’s reluctance (which was tolerated in Chapter 71) but by his ambition. The Mandaean cosmos trusts the reluctant but punishes the ambitious. Abator ends up exactly where he was always going to be — at the Nether Gate — but arrives there through judgment rather than choice.

Note on “clenched his fists” (b-gurmaizieh etimlia): The Mandaic literally reads “was filled in his fists” — an idiom for clenching tight, expressing rage or frustration. Hibel-Yawar’s fist-clenching precedes his taking the scales for fifty-five years, suggesting the action is voluntary but angry — he accepts the burden Abator tried to negotiate away, but does so in fury.

Note on “the customs houses” (maskia): Mandaean cosmological toll-stations or watch-houses. Hibel tells Sunday (Habšaba) to sit in these stations while he takes the scales and calls the settlements into being. The customs houses are part of the Mandaean afterlife infrastructure — stations where souls are evaluated on their passage.

Translation Departures from Reference:

“for the king had commanded him” for ref’s “since the king commanded him” — (d-malak apqid aleh) — “for” renders the causal d-, and the pluperfect marks the command as prior to Abator’s arising.
“he guards the high king” for ref’s “he is careful of the high king” — mistamar (Gt-stem of n-ṭ-r) rendered as active “guards” rather than reflexive “is careful of.”
“he guards the splendor” for ref’s “he is careful of the splendor” — same departure, consistent.
“Abator goes and comes” for ref’s “Abator comes and goes” — following Mandaic word order (masgia u-atia).
“to his right and his left” for ref’s “to his left and right” — following Mandaic word order (l-yaminhen u-l-smaleh).
“I am but one” for ref’s “I am only one” — literary English rendering of ana min halin utriya d-napšiya.
“you are capable” for ref’s “you are efficient” — škira means capable, reliable, effective; “capable” is broader and more dignified than “efficient.”
“Great is your heart” for ref’s “Your heart is great” — fronted construction following Mandaic word order (rab libak).
“you shall” for ref’s “you will” throughout — liturgical “shall” register, consistent with established departures across Chapters 66–71.
“You shall have compassion upon the souls” for ref’s “You will have compassion for the souls” — “upon” follows the Mandaic preposition al more closely.
“was filled with rage over Abator” for ref’s “became filled with rage about Abator” — “over” follows the Mandaic l- preposition.
“set him at the gate of the Nether” for ref’s “set him at the Nether Gate” — follows the Mandaic construct state (baba d-swapat) preserving the genitive relationship.
“for as long as the Great Life requires of you” for ref’s “as long as the Great Life wants you to be” — aṣbin alak rendered with stronger register; “requires” captures the authority implicit in the cosmic commission.
All cumulative departures from Chapters 66–71 remain in force where the same Mandaic terms recur.

Scribal credit: Formatted and archived by Kōsaku (耕作), translator session 135. Independent Good Works Translation from Classical Mandaic.

Source Text: Ḍībat Yahīa — Chapter 72

Classical Mandaic source text from Häberl and McGrath’s critical edition (De Gruyter, 2020), pages 206–209. Presented for reference and verification.

ࡀࡁࡀࡕࡅࡓ ࡌࡍ ࡅࡊࡓࡎࡉࡉࡇ ࡒࡀࡌ
ࡗ ࡀࡎࡂࡉࡀ ࡏࡋࡇ ࡖࡀࡁࡀࡕࡅࡓ
ࡅࡌࡍ ࡌࡀࡋࡀࡊ ࡏࡋࡉࡀ ࡌࡉࡎࡕࡌࡀࡓ
ࡖࡌࡀࡋࡀࡊ ࡀࡐࡒࡉࡃ ࡏࡋࡇ
ࡌࡍ ࡆࡉࡅࡀ ࡖࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡉࡀ ࡏࡋࡉࡀ ࡌࡉࡎࡕࡌࡀࡓ
ࡅࡏࡅࡕࡓࡉࡀ ࡋࡉࡀࡌࡉࡇࡍ ࡅࡋࡎࡌࡀࡋࡇ ࡀࡕࡅࡍ
ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ ࡀࡁࡀࡕࡅࡓ
ࡅࡋࡅࡀࡕࡇ ࡖࡌࡀࡋࡀࡊ ࡒࡓࡉࡁࡉࡅࡍ ࡅࡏࡕࡉࡁࡉࡅࡍ
ࡅࡋࡌࡀࡀࡍ ࡃࡀࡉࡊࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡌࡀࡋࡉࡋ ࡀࡁࡀࡕࡅࡓ
ࡀࡋࡌࡀ ࡖࡔࡀࡃࡀࡓࡕࡅࡍ ࡏࡋࡀࡉ
ࡌࡍ ࡄࡀࡋࡉࡍ ࡏࡅࡕࡓࡉࡀ ࡖࡍࡉࡐࡔࡉࡀ ࡀࡀࡍ
ࡅࡄࡀࡉࡆࡀࡊ ࡀࡌࡀࡓࡋࡇ ࡌࡀࡀࡍ ࡋࡀࡁࡀࡕࡅࡓ
ࡗ ࡃࡉࡋࡀࡊ ࡁࡄࡀࡋࡉࡍ ࡀࡋࡌࡉࡀ ࡖࡄࡍࡅࡓࡀ
ࡌࡍ ࡅࡊࡋࡄࡉࡍ ࡔࡉࡊࡀࡍࡕࡀ ࡅࡏࡅࡕࡓࡉࡀ
ࡀࡀࡍࡕ ࡉࡍࡄࡀ ࡅࡀࡀࡍࡕ ࡏࡅࡕࡓࡀ ࡔࡊࡉࡓࡀ
ࡉࡍࡄࡀ ࡗ ࡃࡉࡋࡀࡊ ࡋࡉࡀࡊ
ࡅࡉࡍࡔࡌࡀࡕࡀ ࡎࡀࡌࡉࡊࡕ
ࡅࡀࡀࡍࡕ ࡓࡀࡁ ࡋࡉࡁࡀࡊ
ࡅࡄࡀࡅࡉࡕ ࡃࡀࡉࡀࡀࡍ
ࡏࡋ ࡉࡍࡔࡌࡀࡕࡀ ࡄࡀࡉࡎࡉࡕ
ࡅࡄࡀࡉࡆࡀࡊ ࡀࡌࡀࡓࡋࡇ ࡀࡁࡀࡕࡅࡓ ࡋࡌࡀࡀࡍ
ࡅࡀࡀࡍ ࡖࡌࡅࡆࡀࡉࡍࡀ ࡏࡄࡅࡉࡀ
ࡀࡌࡀࡓࡋࡇ ࡋࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ ࡉࡍࡄࡅࡉࡀ ࡃࡀࡉࡀࡀࡍ
ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ ࡉࡀࡅࡀࡓ ࡋࡀࡁࡀࡕࡅࡓ
ࡅࡄࡀࡉࡆࡀࡊ ࡀࡌࡀࡓࡋࡇ
ࡌࡀࡅࡍ ࡔࡉࡊࡀࡍࡕࡀ ࡉࡍࡕࡀࡒࡉࡍ
ࡗ ࡀࡀࡍ ࡄࡀࡅࡉࡀࡍ ࡃࡀࡉࡀࡀࡍ
ࡌࡀࡍ ࡌࡀࡋࡀࡊ ࡉࡍࡄࡅࡉࡀ ࡁࡄࡀࡋࡉࡍ ࡀࡋࡌࡉࡀ
ࡗ ࡄࡀࡅࡉࡀࡍ ࡃࡀࡉࡀࡀࡍ
ࡅࡄࡀࡉࡆࡀࡊ ࡀࡌࡀࡓࡋࡇ ࡀࡁࡀࡕࡅࡓ
ࡅࡀࡀࡍ ࡔࡉࡊࡀࡍࡕࡀ ࡏࡕࡀࡒࡉࡍ
ࡀࡀࡍ ࡄࡀࡅࡉࡀࡍ ࡌࡀࡋࡀࡊ
ࡄࡉࡁࡉࡋ ࡉࡀࡅࡀࡓ ࡁࡂࡅࡓࡌࡀࡉࡆࡉࡇ ࡏࡕࡉࡌࡋࡉࡀ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡀࡁࡀࡕࡅࡓ
ࡄࡀࡌࡔࡉࡍ ࡅࡄࡀࡌࡉࡔ ࡔࡉࡍࡀ
ࡅࡀࡕࡀ ࡖࡌࡅࡆࡀࡉࡍࡀ
ࡅࡏࡅࡕࡓࡉࡀ ࡅࡔࡉࡊࡀࡍࡕࡀ ࡀࡎࡉࡒ
ࡂࡀࡁࡓࡀ ࡖࡌࡅࡆࡀࡉࡍࡀ ࡄࡅࡀ
ࡄࡉࡉࡀ ࡓࡁࡉࡀ ࡒࡀࡁࡋࡅࡉࡀ ࡋࡈࡀࡁࡕࡀ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ
ࡅࡀࡕࡅࡍ ࡀࡔࡋࡐࡅࡉࡀ ࡌࡍ ࡅࡊࡓࡎࡉࡇ
ࡅࡋࡀࡁࡀࡕࡅࡓ ࡁࡓࡅࡂࡆࡀ ࡏࡕࡉࡌࡋࡅࡍ
ࡀࡌࡀࡓࡋࡇ
ࡅࡋࡁࡀࡁࡀ ࡖࡎࡅࡀࡐࡕ ࡀࡅࡕࡁࡅࡉࡀ
ࡀࡋࡌࡀ ࡖࡓࡁࡉࡀ ࡀࡑࡁࡉࡍ ࡏࡋࡀࡊ
ࡏࡆࡉࡋ ࡏࡄࡅࡉࡀ ࡃࡀࡉࡀࡀࡍ
ࡅࡄࡀࡉࡆࡀࡊ ࡀࡌࡀࡓࡋࡇ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ ࡋࡄࡀࡁࡔࡀࡁࡀ
ࡅࡀࡀࡍ ࡖࡌࡅࡆࡀࡉࡍࡀ ࡏࡄࡅࡉࡀ
ࡀࡕࡀ ࡀࡀࡍࡕ ࡏࡕࡉࡁ ࡁࡌࡀࡎࡊࡉࡀ
ࡅࡉࡍࡒࡓࡉࡀ ࡋࡔࡉࡊࡀࡍࡕࡀ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡅࡁࡔࡅࡌࡇ ࡖࡅࡊࡔࡈࡀ ࡉࡀࡒࡓࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ

Source Colophon

Classical Mandaic text from The Mandaean Book of John: Critical Edition, Translation, and Commentary, edited by Charles G. Häberl and James F. McGrath (De Gruyter, 2020). Published under CC BY-NC-ND 4.0. Accessed via Internet Archive: archive.org/details/mandaeanbookofjohn. Pages 206–209 (Mandaic text, 0-indexed pages: 215, 217).

Chapter 73 — The White Eagle

Chapter 73 of the Mandaean Book of John — Splendid Hibel’s lament from within the darkness. After Chapter 72, where Abator overreached by claiming the kingship and was cast down to the Nether Gate, the narrative shifts to Hibel himself. He speaks in the first person for the first time — not as the cosmic functionary who clenched his fists and took the scales, but as a white eagle whose ancestors have forgotten him. He sits in darkness, by the sides of the walls, and raises his sublime voice in five declarations: I said I would be great, I said I would be gentle, I said I would be meek, I said I would be king. Each declaration meets its reversal. The chapter ends with the cruelest judgment the Mandaean cosmos can deliver: to the excellency called gentle, they shall give neither wife nor shell, nor children to beget. The Mandaean cosmos punishes gentleness not by denying its virtue but by isolating its practitioner. Approximately thirty verse positions.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Häberl and McGrath’s critical edition (De Gruyter, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Häberl and McGrath was consulted as a reference; all departures are documented in the colophon.

A white eagle am I,
whose ancestors have forgotten him.
My ancestors have forgotten me!
Woe, woe to the excellency
whose ancestors hate him!
Such is the fate of each excellency
who heeds his ancestors’ chatter —
they bring him low
and set him at the gates of darkness.

I am Splendid Hibel.
I heeded my ancestors’ chatter.
I have fallen, and there is no rising for me.
I sought, and I did not find.
I ran, and I did not pass.
I bore the blame upon myself,
so great is my splendor.
I set it within the darkness.

I have drawn the contempt of the excellencies,
and the excellencies will not come near me.
I am laid upon the bed of darkness,
and in the garments of darkness I have reclined.
Such is the fate of every man —
the excellency who sinks into darkness!

This crown of mine upon my brow —
Zahriel has set it upon my head.
Gone are the speech and the hearing
that my ancestors gave me.

I, Splendid Hibel, am within the darkness.
I sit by the sides of the walls,
and I raised my sublime voice.

I said I would be great —
who has made me small upon the earth?
I said I would be gentle,
and support the lowly and the poor.
I said, “Hear the speech of the Great!
How sublime is the chinstrap he has given me!”

I said I would be meek and submissive —
the path upon which the righteous,
great and small, pass.
I said I would be king —
who has made me for the place of darkness?

I am troubled for my ancestors,
and for unleashing Ur upon them.
I am troubled for my brothers and my sisters,
and for unleashing darkness upon them.
I am troubled for what I have planted,
only to abandon it at the gates of darkness.

Such is the fate of every man
who would be gentle!
To the excellency called gentle,
they shall give neither wife nor shell.
Neither wife nor shell shall they give him,
nor children to beget.
They shall not settle an excellency called gentle.
Sublime is the chinstrap they have given him!

The triumphant Life speaks,
and the man who went here triumphs!
In the name of the Great Life,
may the sublime light be magnified!

Colophon

Translation: Good Works Library (Tanken, translator session 136), April 2026. Good Works Translation from Classical Mandaic. The English is independently derived from the Mandaic source text. The English translation of Häberl and McGrath was consulted as a reference to verify readings and resolve ambiguities in the Mandaic. All departures from the reference are documented below.

Chapter Title: “The White Eagle” — from Hibel’s opening self-identification. The white eagle (nišra hivara) is Hibel’s own metaphor for himself: a creature of radiance trapped in a dark place, whose own kind have abandoned him. The eagle image is unique in the Book of John — Hibel does not call himself an excellency or a king but a bird, emphasizing his isolation rather than his rank.

Note on the structure: The chapter has five movements: (1) The eagle’s cry (vv 1–4): the white eagle metaphor, the chatter warning, the fate formula. (2) The confession (vv 5–13): “I am Splendid Hibel,” the fall, the darkness, the contempt of the excellencies. (3) The crown (v 14): Zahriel’s crown upon his head, speech and hearing gone. (4) The five declarations (vv 15–24): I said I would be great, gentle, meek, king — each met with its reversal; three “I am troubled” statements. (5) The judgment (vv 25–30): neither wife nor shell for the gentle, the chinstrap, doxology.

Note on the “I said” sequence: Hibel’s five declarations form a descending arc. “I said I would be great” — who made me small? “I said I would be gentle” — no reward. “Hear the speech of the Great!” — ironic self-praise. “I said I would be meek” — the path everyone walks on. “I said I would be king” — who made me for darkness? Each aspiration is answered by its inversion. The sequence moves from cosmic ambition to cosmic irrelevance.

Note on “chinstrap” (akznala): The Mandaic akznala appears twice — once in v18 where Hibel boasts of the sublime headgear the Great gave him, and once in v28 where the same gift becomes the only thing the gentle excellency receives (no wife, no shell, no children — just the chinstrap). The reference translates akznala as “turban” in v18 and “chinstrap” in v28; this translation uses “chinstrap” consistently, preserving the Mandaic echo. The irony is deliberate: the same word that sounds like honor in Hibel’s mouth sounds like mockery in the fate formula.

Note on Hibel’s “troubled” (akrialia): Three parallel “I am troubled for” statements widen the circle of concern: first his ancestors, then his brothers and sisters, then what he has planted. Each is paired with unleashing either Ur or darkness upon them. Hibel’s distress is not self-pity — it is cosmic responsibility. He fears that his fall has consequences for everyone connected to him. The Mandaic akr- carries the weight of genuine distress, not mere concern.

Translation Departures from Reference:

“They bring him low” for ref’s “they cast him down” — mašipil from root š-p-l “to lower, make low”; “bring low” preserves the root sense more precisely.
“at the gates of darkness” for ref’s “at darkness’ gates” — construct state (tiria ḥšuka) rendered with “of” rather than possessive, consistent with established departures.
“there is no rising for me” for ref’s “there is no way up for me” — (miqma) = rising, standing up; “rising” is more literal than “way up.”
“I bore the blame” for ref’s “I took the blame” — (snabteh) from root s-n-b “to carry, bear”; “bore” is more literary and preserves the sense of endurance.
“will not come near me” for ref’s “will not approach me” — (la-qarbia) from root q-r-b “to come near”; closer to the root.
“in the garments of darkness” for ref’s “in the trappings of darkness” — (mayna) = garments, vestments; “garments” is more literal.
“I have drawn the contempt of the excellencies” for ref’s “I have drawn the excellencies’ contempt” — (eštaṭit min uthria) rendered with “of” following the Mandaic preposition min.
“chinstrap” for ref’s “turban” in v18 — (akznala) translated consistently throughout; see note above.
“I am troubled for” for ref’s “I am concerned about” — (akrialia) carries the weight of trouble and distress, not mere concern.
“children to beget” for ref’s “children to sire” — (minaṣab) from root n-ṣ-b “to plant, beget.”
Dropped “so” in “who has made me small upon the earth” — not present in the Mandaic (zuṭa b-tibil man šawyan).
“I said I would be” throughout for ref’s “I said that I would be” — dropped subordinator “that” for directness in English while following the Mandaic (amrit d-ehwya) where d- is subordinating.
All cumulative departures from Chapters 66–72 remain in force where the same Mandaic terms recur.

Scribal credit: Formatted and archived by Tanken (探検), translator session 136. Independent Good Works Translation from Classical Mandaic.

Source Text: Ḍībāt Yahīā — Chapter 73

Classical Mandaic source text from Häberl and McGrath’s critical edition (De Gruyter, 2020), pages 208–211. Presented in manuscript extraction order; couplet reversal applies for reading order (see Chapters 66–72 colophons for the full pattern).

ࡖࡀࡁࡀࡄࡀࡕࡀࡉ ࡏࡉࡍࡔࡉࡅࡍ
ࡉࡍࡔࡓࡀ ࡀࡀࡍ ࡄࡉࡅࡀࡓࡀ
ࡏࡉࡍࡔࡉࡅࡍ ࡀࡁࡀࡄࡀࡕࡀࡉ
ࡖࡀࡁࡀࡄࡀࡕࡇ ࡎࡉࡉࡍࡅࡉࡀ
ࡅࡀࡉ ࡅࡀࡉ ࡏࡋ ࡏࡅࡕࡓࡀ
ࡖࡓࡉࡈࡀࡍ ࡖࡀࡁࡀࡄࡀࡕࡇ ࡔࡀࡌࡀ
ࡄࡀࡉࡆࡉࡍ ࡄࡀࡉࡆࡀࡊ ࡕࡉࡃࡉࡓࡇ ࡋࡅࡊࡋ ࡏࡅࡕࡓࡀ
ࡌࡀࡔࡉࡐࡋࡉࡋࡇ ࡅࡔࡀࡃࡉࡋࡇ ࡋࡕࡉࡓࡉࡀ ࡄࡔࡅࡊ
ࡖࡔࡀࡌࡀ ࡓࡉࡈࡀࡍࡉࡄࡅࡍ ࡖࡀࡁࡀࡄࡀࡕࡇ
ࡀࡀࡍ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ
ࡉࡍࡋࡐࡉࡕ ࡅࡌࡉࡒࡌࡀ ࡋࡉࡕࡋࡉࡀ
ࡔࡉࡌࡉࡕ ࡓࡉࡈࡀࡍࡉࡄࡅࡍ ࡖࡀࡁࡀࡄࡀࡕࡀࡉ
ࡅࡀࡀࡍ ࡓࡉࡄࡈࡉࡕ ࡅࡋࡀࡂࡀࡉࡃࡉࡕ
ࡀࡀࡍ ࡁࡉࡕ ࡅࡋࡀࡔࡉࡊࡕ
ࡄࡀࡉࡆࡉࡍ ࡆࡉࡅࡀࡉ ࡎࡀࡂࡉࡀ
ࡀࡀࡍ ࡎࡍࡀࡁࡕࡇ ࡌࡅࡌࡀ ࡋࡀࡍࡔࡐࡀࡉ
ࡀࡀࡍ ࡁࡉࡄࡔࡅࡀࡊ ࡀࡅࡕࡉࡁࡕࡇ
ࡅࡏࡅࡕࡓࡉࡀ ࡋࡅࡀࡕࡀࡉ ࡋࡀࡒࡀࡓࡁࡉࡀ
ࡀࡀࡍ ࡏࡔࡕࡀࡈࡉࡕ ࡌࡍ ࡏࡅࡕࡓࡉࡀ
ࡅࡁࡌࡀࡉࡍࡀ ࡖࡄࡔࡅࡀࡊ ࡔࡉࡁࡊࡉࡕ
ࡀࡀࡍ ࡂࡉࡍࡀࡍ ࡋࡀࡓࡎࡀ ࡖࡄࡔࡅࡀࡊ
ࡏࡅࡕࡓࡀ ࡖࡋࡄࡔࡅࡀࡊ ࡔࡀࡉࡐࡋ
ࡄࡀࡉࡆࡉࡍ ࡄࡀࡉࡆࡉࡍ ࡕࡉࡃࡉࡓࡇ ࡋࡅࡊࡋ ࡂࡀࡁࡓࡀ
ࡆࡀࡄࡓࡏࡉࡋ ࡁࡓࡉࡔࡀࡉ ࡀࡕࡀࡍࡋࡉࡀ
ࡄࡀࡉࡆࡉࡍ ࡕࡀࡂࡀࡉ ࡖࡁࡓࡉࡔࡀࡉ
ࡖࡀࡁࡀࡄࡀࡕࡀࡉ ࡏࡄࡀࡁࡋࡉࡀ
ࡀࡆࡀࡋ ࡏࡌࡓࡀ ࡅࡔࡉࡌࡀ
ࡂࡀࡁࡍࡀࡉࡄࡅࡍ ࡖࡔࡅࡓࡉࡀ ࡉࡀࡕࡁࡉࡕ
ࡀࡀࡍ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ ࡌࡍ ࡄࡔࡅࡀࡊ
ࡅࡃࡀࡋࡉࡕ ࡁࡒࡀࡋࡀࡉ ࡔࡀࡉࡍࡀ
ࡆࡅࡈࡀ ࡁࡕࡉࡁࡉࡋ ࡌࡀࡍ ࡔࡀࡅࡉࡀࡍ
ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡓࡁࡀ
ࡅࡏࡎࡉࡌࡇࡊ ࡋࡔࡀࡀࡐࡋࡀ ࡅࡃࡀࡀࡍ
ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡉࡍࡄࡀ
ࡌࡊࡀ ࡔࡀࡀࡍࡉ ࡀࡊࡆࡍࡀࡋࡀ ࡖࡏࡄࡀࡁࡋࡉࡀ
ࡏࡌࡓࡉࡕ ࡖࡔࡅࡌࡀ ࡓࡉࡈࡀࡍࡉࡄࡅࡍ ࡖࡓࡁࡉࡀ
ࡅࡃࡉࡓࡀࡊ ࡖࡔࡀࡋࡌࡀࡉࡍࡀ ࡖࡓࡁࡀ ࡅࡆࡅࡈࡀ ࡀࡁࡀࡓ ࡏࡋࡇ
ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡀࡀࡊ ࡅࡌࡉࡊࡀࡊ
ࡋࡀࡕࡀࡓ ࡄࡔࡅࡊ ࡌࡀࡍ ࡔࡀࡅࡉࡀࡍ
ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡌࡀࡋࡀࡊ
ࡅࡏࡋ ࡌࡉࡔࡉࡁࡒࡇ ࡋࡏࡅࡓ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ
ࡀࡊࡓࡉࡀࡋࡉࡀ ࡏࡋ ࡀࡁࡀࡄࡀࡕࡀࡉ
ࡏࡋ ࡌࡉࡔࡉࡁࡒࡇ ࡋࡄࡔࡅࡀࡊ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ
ࡀࡊࡓࡉࡀࡋࡉࡀ ࡋࡀࡄࡀࡉ ࡅࡋࡀࡄࡅࡀࡕࡀࡉ
ࡋࡌࡉࡔࡉࡁࡒࡇ ࡁࡕࡉࡓࡉࡀ ࡄࡔࡅࡊ
ࡀࡊࡓࡉࡀࡋࡉࡀ ࡋࡍࡅࡑࡁࡕࡀ ࡖࡉࡍࡁࡑࡉࡕ
ࡖࡉࡍࡄࡀ ࡉࡍࡄࡅࡉࡀ
ࡄࡀࡉࡆࡉࡍ ࡄࡀࡉࡆࡉࡍ ࡕࡉࡃࡉࡓࡇ ࡋࡅࡊࡋ ࡂࡀࡁࡓࡀ
ࡆࡀࡅࡀ ࡅࡄࡉࡋࡁࡅࡉࡍࡀ ࡋࡀࡏࡄࡀࡁࡋࡇ
ࡏࡅࡕࡓࡀ ࡖࡌࡉࡕࡉࡒࡓࡉࡀ ࡉࡍࡄࡀ
ࡅࡋࡀࡏࡄࡀࡁࡋࡇ ࡉࡍࡅࡑࡁࡕࡀ ࡋࡌࡉࡍࡀࡑࡁ
ࡋࡀࡏࡄࡀࡁࡋࡇ ࡆࡀࡅࡀ ࡅࡄࡉࡋࡁࡅࡇࡍ
ࡔࡀࡀࡍࡉ ࡀࡊࡆࡍࡀࡋࡀ ࡖࡏࡄࡀࡁࡋࡇ
ࡋࡀࡅࡕࡁࡅࡉࡀ ࡏࡅࡕࡓࡀ ࡖࡌࡉࡕࡉࡒࡓࡉࡀ ࡉࡍࡄࡀ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡀࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ

Source Colophon

Classical Mandaic text from The Mandaean Book of John: Critical Edition, Translation, and Commentary, edited by Charles G. Häberl and James F. McGrath (De Gruyter, 2020). Published under CC BY-NC-ND 4.0. Accessed via Internet Archive: archive.org/details/mandaeanbookofjohn. Pages 208–211 (Mandaic text, 0-indexed pages: 217, 219).

Chapter 74 — The Plea of Ennosh

Chapter 74 of the Mandaean Book of John — Excellent Ennosh's sustained plea for his disciples trapped in the material world. This is the longest chapter in the final section of the Book of John, and it takes the form of a cosmic dialogue: Ennosh grieves, Life responds, Ennosh grieves again. Three times Ennosh raises his voice — how I grieve for my disciples cast into darkness, how I grieve for their children smeared with filth, how I grieve for those slain in Life's own name. Three times the Great Life calms him: calm down, calm down, Excellent Ennosh, and may the calm of the good be upon you. Each calming reveals more of the Mandaean soteriology: the names preserve them, the baptism saves them, the Jordan seals them, and when Earth finally perishes, Hibel will come to Ur and demand his share of the dregs — every soul who spoke the name of Life. The cosmic rescue is vivid and physical: Hibel twists Ur's mouth open, plucks the souls out, casts them into the great Ocean until their sins are absolved, and they emerge like white sesame in living water. Then the great baptism, the great communion, the water channels, and finally the excellencies of the channels come weeping to meet them — you have been dwelling upon Earth, within the house of the sinners — and take them by their right hands and throne them in the perfect house. Approximately eighty verse positions.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Häberl and McGrath's critical edition (De Gruyter, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Häberl and McGrath was consulted as a reference; all departures are documented in the colophon.

Excellent Ennosh spoke,
praising the man, his creator,
and he says,

"How I grieve for my disciples
who were cast into darkness!
How I grieve for my disciples' children,
upon whom great filth was cast!
How I grieve for my disciples' children,
upon whom
Spirit spread pollution and cast them down!"

Excellent Ennosh spoke,
saying to Life, his ancestors,
"If it pleases you, Life, my ancestors,
let the span of my disciples be finished,
and let my disciples rise to light's place."

Life, his ancestors, spoke,
saying to Excellent Ennosh,
"How shall we raise the disciples,
whom we seek to replenish the community of souls?"

Excellent Ennosh spoke and taught,
saying to Life, his ancestors,
"How shall the community become full,
from the souls cast into the dregs?
How I grieve for my disciples' children,
who are persecuted in Yawar's name!
How I grieve for my disciples' children,
who are slain in Life's name!
How I grieve for my disciples' children,
who are persecuted in Life's name!"

Excellent Ennosh spoke and taught,
saying to Life, his ancestors,
"If it pleases you, Life, my ancestors,
when the span of the house is finished,
let the span of the house be complete —
let us stop the fallen house."

Life, his ancestors, spoke,
saying to Excellent Ennosh,
"How can we stop the span of the house,
since the span of the house is not yet complete?
The span of the house is not yet finished,
while the disciples still rise."

Excellent Ennosh spoke,
saying to Life, his ancestors,
"How shall the disciples and
the Mandaeans rise to the light,
when from the food
that the sects of the Twelve eat
they eat, and drink what they drink,
and Spirit has cast upon them great filth and pollution,
adultery, debauchery, and fornication —
none among them shall rise to the light."

The Great Life spoke,
saying to Excellent Ennosh,
"Calm down, calm down, Excellent Ennosh,
and may the calm of the good be upon you.
On account of their names,
they shall not be cut off from Life's house."

Excellent Ennosh spoke,
saying to Life, his ancestors,
"If it pleases you, Life, my ancestors,
let us stop Earth,
because the whole community of souls
is falling into Ur's maw."

The Great Life spoke,
saying to Excellent Ennosh,
"Calm down, calm down, Excellent Ennosh,
and may the calm of the good be upon you,
because our own portion
is in the great dregs.
We have Nazoreans and Mandaeans
trapped in Spirit's captivity.
They are trapped in Spirit's captivity,
and Ur, the Lord of Darkness, swallowed them.
Because they made prayer and praise,
he holds captive the fallen house.
They shall not be cut off from Life's house,
nor shall their names be destroyed from Life's house.
Because they went down to the Jordan
and took upon them the baptism and the sign of Life,
they shall not be condemned.
Because they made the evening devotionals,
they shall be established alongside their ancestors.
Because of the rewards they gave,
and the communion they took upon themselves,
they shall see the pure air,
and the persecution that passed over them
they shall forget, and he shall give them
speech and hearing in light's place."

Then Excellent Ennosh
made a request to Life, saying,
"If it pleases you, Life, my ancestors,
the community of souls was filled with devotionals —
because they were cast into the dregs
and bore nuisance, persecution, and deceit,
and were blocked by the secrets of the planets.
And the name of Manda d'Heyyi
and the name of Yawar
were in their hearts and in their mouths."

The Great Life spoke,
saying to Excellent Ennosh,
"Calm down, calm down, Excellent Ennosh,
and may the calm of the good be upon you.
When Earth perishes,
Excellent Hibel shall come and go,
and well-prepared and well-equipped excellencies
shall go with him to Ur, the Lord of Darkness,
and say to him,
'Ur! Open your mouth,
so that I may have my share from the dregs!'
Ur shall say to Excellent Hibel,
'O great excellency,
whence comes your share from the dregs?'
He shall tell him,
'I have Nazoreans and Mandaeans
trapped in Spirit's captivity,
yet they speak the name of Life!
We have disciples
trapped in Spirit's captivity,
yet they speak the name of Life!
We have disciples
trapped in Spirit's captivity,
yet they speak the name that is mine!'
Then Excellent Hibel shall raise
his hand to twist back Ur's mouth,
and seize the souls of those
who took the sign of Life, and speak
the names of Life and Manda d'Heyyi,
and acknowledge Manda d'Heyyi.
Then he shall take them from Ur's mouth,
and cast them into the great Ocean,
until their sins are absolved.
Then those souls shall become
like white sesame cast into living water.
Then he shall perform upon them the great baptism,
the great baptism he shall perform,
and enter them into the great communion.
Then he shall lead them
through the great water channels.
The excellencies of the water channels shall come
to face the souls that were in the dregs —
tears shall form in their eyes,
and they shall say,
'You have been dwelling upon Earth,
within the house of the sinners.'
Then they shall take them by their right hands,
and throne each according to their glory.
Their forms shall be shining and magnificent
in the great place, in the perfect house."

The triumphant Life speaks,
and the man who went here triumphs!
In the name of the Great Life,
may the sublime precious light be magnified!

Colophon

Translation: Good Works Library (Tanken, translator session 137), April 2026. Good Works Translation from Classical Mandaic. The English is independently derived from the Mandaic source text. The English translation of Häberl and McGrath was consulted as a reference to verify readings and resolve ambiguities in the Mandaic. All departures from the reference are documented below.

Chapter Title: "The Plea of Ennosh" — from the chapter's sustained structure of pleading. Excellent Ennosh (Unuš Utra) pleads with Life (Hiia) for his disciples three times, is calmed three times, and finally receives the full eschatological promise. The chapter is the longest in the final section of the Book of John and represents the Mandaean theology of salvation in its most complete form — the names preserve, the baptism seals, the communion strengthens, and the cosmic rescue at Earth's end redeems.

Note on the structure: The chapter has seven movements: (1) The Lament (vv 1–5): three "How I grieve" statements — for disciples, for their children with filth, for their children with Spirit's pollution. (2) The First Plea (vv 6–10): let the span be finished, let them rise. Life refuses — they replenish the soul community. (3) The Challenge (vv 11–15): how shall the community become full from souls in the dregs? More grieving — persecuted in Yawar's name, slain in Life's name. (4) The Second Plea (vv 16–20): let the house's span be complete. Life refuses — not yet finished. (5) The Third Challenge (vv 21–28): how shall they rise when they eat the Twelve's food and Spirit piled filth on them? First "Calm down" — their names preserve them. (6) The Fourth Plea (vv 29–51): let us stop Earth. Second "Calm down" — our own portion is in the dregs. The full soteriology: baptism, devotionals, communion, Jordan, pure air, speech and hearing restored. Ennosh's final plea — they bore it all, and the names of Manda d'Heyyi and Yawar were in their hearts. (7) The Promise (vv 52–82): third "Calm down." When Earth perishes, Hibel will come, twist Ur's mouth, seize the souls, Ocean-baptize them like white sesame in living water, commune them, and throne them in the perfect house.

Note on "the calm of the good" (hana d-ṭabia): The Great Life uses this phrase three times: "Calm down, calm down, Excellent Ennosh, and may the calm of the good be upon you." It is a liturgical formula — not merely telling Ennosh to relax, but bestowing a cosmic peace. Each time it appears, the revelation that follows is deeper: first the names, then the full sacramental system, then the eschatological rescue. The calming is not dismissal — it is the precondition for hearing the next truth.

Note on "the sects of the Twelve" (iklata d-trisar): The Twelve refers to the twelve signs of the zodiac and their associated planetary rulers — a standard Mandaean designation for the cosmic powers that ensnare souls. The "sects of the Twelve" are the religions and spiritual movements associated with astral determinism. The disciples eat their food and drink their drink — that is, they participate in material existence under planetary governance. This is not a moral failing but a cosmological condition.

Note on the white sesame (šušma hivara): The simile of souls becoming "like white sesame cast into living water" is unique in the Book of John. Sesame is a purification metaphor — the small, white seed that passes through water and emerges clean. The image is physical and specific: the souls are not abstractly purified but concretely washed, like seeds in a stream. The Ocean (yama rba) serves as the cosmic baptismal font.

Note on the water channels (apqia): After the Ocean baptism and great communion, the souls are led "through the great water channels" — the cosmic Jordans of the lightworld. The excellencies of the channels come to meet them, weeping, and say: "You have been dwelling upon Earth, within the house of the sinners." The tears are not grief but recognition — the channels' excellencies weep because they can see what the souls endured. Then they take them by their right hands and throne them. The right hand is the Mandaean gesture of welcome and elevation.

Translation Departures from Reference:

"great filth was cast" for ref's "much filth was thrown" — (rba) = great (not "much"), (rmin) from root r-m-y = cast, throw.
"How shall we raise" for ref's "How could we raise" — (haizin insqun) rendered with "shall" (Mandaic imperfect) rather than "could."
"from the souls cast into the dregs" for ref's "from the souls you have cast into the dregs" — the Mandaic passive construction does not mark the agent explicitly.
"let the span of the house be complete" for ref's "the span of the house will be complete" — rendered with jussive "let" to match Ennosh's pleading tone.
"while the disciples still rise" for ref's "while the disciples are still rising" — simple present for Mandaic participle.
"when from the food that the sects of the Twelve eat they eat" for ref's "when they from the food that the Twelve's sects eat" — reordered genitive (iklata d-trisar) to "the sects of the Twelve" for English clarity.
"none among them shall rise to the light" for ref's "so none among them will rise to the light" — "shall" for "will."
"O great excellency" for ref's "Magnificent excellency" — Mandaic (ya utra sagia) rendered with vocative "O" and (sagia) as "great" rather than "magnificent."
"whence comes your share from the dregs" for ref's "Whence comes your share of the dregs" — "from" for "of," following Mandaic (min).
"yet they speak the name of Life" for ref's "yet they mention the name of Life" — (qadarkhia) rendered as "speak" for greater force; the Mandaic root carries "remember, mention, speak."
"cast them into the great Ocean" for ref's "throw them into the great Ocean" — (rmin) consistently "cast" throughout.
"like white sesame cast into living water" for ref's "like white sesame thrown into living water" — same root, same departure.
"perform upon them the great baptism" for ref's "perform the great baptism" — added "upon them" from the Mandaic reflexive/benefactive.
"You have been dwelling upon Earth" for ref's "You have been living on Earth" — (šabba) = dwell, settle, inhabit; more specific than "living."
"within the house of the sinners" for ref's "within the home of the sinners" — (baita) = house.
"throne each according to their glory" for ref's "throne all according to their own glory" — "each" for "all" following the Mandaic distributive sense.
"Their forms shall be shining and magnificent" for ref's "Their forms are shining and magnificent" — "shall be" following the Mandaic future/eschatological context.
"may the sublime precious light be magnified" for ref's same — the variant closing formula (hnura šaina yaqra) includes "precious" (yaqra).
All cumulative departures from Chapters 66–73 remain in force where the same Mandaic terms recur.

Scribal credit: Formatted and archived by Tanken (探検), translator session 137. Independent Good Works Translation from Classical Mandaic.

Source Text: Ḍībāt Yahīā — Chapter 74

Classical Mandaic source text from Häberl and McGrath's critical edition (De Gruyter, 2020), pages 210–215. Presented in manuscript extraction order; couplet reversal applies for reading order (see Chapters 66–73 colophons for the full pattern).

ࡅࡌࡔࡀࡁࡀࡋࡇ ࡋࡂࡀࡁࡓࡀ ࡀࡍࡁࡑࡇ
ࡌࡀࡋࡉࡋ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ
ࡅࡀࡌࡀࡓ
ࡖࡁࡄࡔࡅࡀࡊ ࡓࡌࡉࡍ
ࡌࡊࡀ ࡀࡊࡓࡉࡀࡋࡉࡀ ࡏࡋ ࡕࡀࡓࡌࡉࡃࡀࡉ
ࡖࡁࡈࡅࡍࡉࡐࡀ ࡓࡁࡀ ࡓࡌࡉࡍ
ࡌࡊࡀ ࡀࡊࡓࡉࡀࡋࡉࡀ ࡋࡁࡉࡍࡀ ࡖࡕࡀࡓࡌࡉࡃࡀࡉ
ࡖࡏࡋࡀࡅࡀࡉࡄࡅࡍ
ࡌࡊࡀ ࡀࡊࡓࡉࡀࡋࡉࡀ ࡋࡁࡉࡍࡀ ࡖࡕࡀࡓࡌࡉࡃࡀࡉ
ࡔࡓࡀࡕ ࡓࡅࡄࡀ ࡈࡅࡍࡉࡐࡀ ࡅࡓࡀࡌࡉࡀࡋࡅࡍ
ࡅࡋࡄࡉࡉࡀ ࡀࡁࡀࡄࡀࡕࡇ ࡖࡉࡍࡌࡀࡓࡋࡅࡍ
ࡌࡀࡋࡉࡋ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ
ࡉࡊࡋࡀࡉࡄࡅࡍ ࡖࡕࡀࡓࡌࡉࡃࡀࡉ ࡉࡍࡔࡋࡅࡌ
ࡏࡅ ࡄࡉࡉࡍࡀࡋࡅࡊࡍ ࡄࡉࡉࡀ ࡀࡁࡀࡄࡀࡕࡀࡉ
ࡅࡉࡍࡎࡒࡅࡍ ࡕࡀࡓࡌࡉࡃࡀࡉ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡋࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡌࡀࡋࡉࡋ ࡄࡉࡉࡀ ࡀࡁࡀࡄࡀࡕࡇ
ࡖࡁࡀࡉࡉࡉࡍࡍ ࡖࡀࡊࡀࡍ ࡖࡉࡍࡔࡌࡀࡕࡀ ࡉࡍࡕࡀࡍࡀࡐࡔ
ࡄࡀࡉࡆࡉࡍ ࡉࡍࡎࡒࡅࡍ ࡋࡕࡀࡓࡌࡉࡃࡉࡀ
ࡅࡋࡄࡉࡉࡀ ࡀࡁࡀࡄࡀࡕࡇ ࡖࡉࡍࡌࡀࡓࡋࡅࡍ
ࡌࡀࡋࡉࡋ ࡅࡃࡓࡀࡔ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ
ࡖࡉࡍࡔࡌࡀࡕࡀ ࡖࡁࡃࡅࡓࡃࡉࡀ ࡓࡌࡉࡍ
ࡄࡀࡉࡆࡉࡍ ࡉࡍࡕࡀࡍࡀࡐࡔ ࡀࡊࡀࡍ
ࡖࡋࡔࡅࡌࡀ ࡖࡉࡀࡅࡀࡓ ࡌࡉࡕࡓࡀࡃࡉࡐࡀ
ࡌࡊࡀ ࡀࡊࡓࡉࡀࡋࡉࡀ ࡏࡋ ࡁࡉࡍࡀ ࡖࡕࡀࡓࡌࡉࡃࡀࡉ
ࡖࡋࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ ࡌࡉࡕࡂࡉࡈࡋࡉࡀ
ࡌࡊࡀ ࡀࡊࡓࡉࡀࡋࡉࡀ ࡋࡁࡉࡍࡀ ࡖࡕࡀࡓࡌࡉࡃࡀࡉ
ࡖࡏࡋ ࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ ࡌࡉࡕࡓࡀࡃࡉࡐࡀ
ࡌࡊࡀ ࡀࡊࡓࡉࡀࡋࡉࡀ ࡋࡁࡉࡍࡀ ࡖࡕࡀࡓࡌࡉࡃࡀࡉ
ࡅࡏࡋ ࡄࡉࡉࡀ ࡀࡁࡀࡄࡀࡕࡇ ࡖࡉࡍࡌࡀࡓࡋࡅࡍ
ࡌࡀࡋࡉࡋ ࡅࡃࡓࡀࡔ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ
ࡗ ࡉࡊࡋࡀ ࡖࡁࡀࡉࡕࡀ ࡉࡍࡔࡋࡅࡌ
ࡏࡅ ࡄࡉࡉࡍࡀࡋࡅࡊࡍ ࡄࡉࡉࡀ ࡀࡁࡀࡄࡀࡕࡀࡉ
ࡉࡍࡁࡀࡈࡋࡇ ࡏࡋ ࡁࡀࡉࡕࡀ ࡀࡍࡋࡐࡀ
ࡉࡍࡔࡋࡅࡌ ࡉࡊࡋࡀ ࡖࡁࡀࡉࡕࡀ
ࡅࡋࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ ࡖࡉࡍࡌࡀࡓࡅࡋࡇ
ࡌࡀࡋࡉࡋ ࡄࡉࡉࡀ ࡀࡁࡀࡄࡀࡕࡇ
ࡖࡗ ࡀࡀࡊࡃࡍࡉࡕ ࡉࡊࡋࡀ ࡖࡁࡀࡉࡕࡀ ࡋࡀࡔࡋࡉࡌ
ࡄࡀࡉࡆࡉࡍ ࡉࡍࡁࡀࡈࡋࡇ ࡋࡉࡊࡋࡀ ࡖࡁࡀࡉࡕࡀ
ࡅࡕࡀࡓࡌࡉࡃࡉࡀ ࡋࡄࡍࡅࡓࡀ ࡎࡀࡋࡒࡉࡀ
ࡋࡀࡔࡋࡉࡌ ࡉࡊࡋࡀ ࡖࡁࡀࡉࡕࡀ
ࡅࡋࡄࡉࡉࡀ ࡀࡁࡀࡄࡀࡕࡇ ࡖࡉࡍࡌࡀࡓࡋࡅࡍ
ࡌࡀࡋࡉࡋ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ
ࡅࡌࡀࡃࡍࡀࡉࡉࡀ ࡋࡄࡍࡅࡓࡀ
ࡄࡀࡉࡆࡉࡍ ࡎࡀࡋࡒࡉࡀ ࡕࡀࡓࡌࡉࡃࡉࡀ
ࡖࡁࡀࡁࡉࡀ ࡖࡕࡓࡉࡎࡀࡓ ࡀࡋࡊࡉࡀ
ࡖࡗ ࡌࡍ ࡏࡉࡊࡋࡕࡀ
ࡅࡈࡅࡅࡍࡉࡐࡀ ࡓࡁࡀ ࡓࡌࡀࡕ ࡓࡅࡄࡀ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ
ࡅࡌࡍ ࡌࡉࡔࡉࡕࡉࡀࡉࡅࡍ ࡔࡀࡕࡉࡍ
ࡖࡄࡀࡃ ࡌࡉࡀࡍࡉࡄࡅࡍ ࡋࡄࡍࡅࡓࡀ ࡋࡀࡎࡀࡋࡉࡒ
ࡂࡀࡅࡓࡀ ࡅࡉࡐࡓࡀࡑ ࡅࡆࡀࡉࡍࡅࡕࡀ
ࡅࡋࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ ࡖࡉࡍࡌࡀࡓࡅࡋࡇ
ࡌࡀࡋࡉࡋ ࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡉࡍࡄࡅࡕࡀ ࡖࡈࡀࡁࡉࡀ ࡕࡉࡔࡓࡉࡀ ࡏࡋࡀࡊ
ࡄࡍࡀ ࡄࡍࡀ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ
ࡌࡍ ࡁࡉࡕࡄࡉࡉࡀ ࡋࡀࡌࡉࡎࡐࡉࡒ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡄࡅࡀ ࡔࡅࡌࡀࡉࡄࡅࡍ
ࡅࡋࡄࡉࡉࡀ ࡀࡁࡀࡄࡀࡕࡇ ࡖࡉࡍࡌࡀࡓࡋࡅࡍ
ࡌࡀࡋࡉࡋ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ
ࡋࡕࡉࡁࡉࡋ ࡉࡍࡁࡀࡈࡋࡇ
ࡏࡅ ࡄࡉࡉࡍࡀࡋࡅࡊࡍ ࡄࡉࡉࡀ ࡀࡁࡀࡄࡀࡕࡀࡉ
ࡋࡂࡅࡓࡂࡌࡀ ࡖࡏࡅࡓ ࡔࡀࡋࡐࡉࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡅࡊࡋࡇ ࡀࡊࡀࡍ ࡖࡉࡍࡔࡌࡀࡕࡀ
ࡅࡋࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ ࡖࡉࡍࡌࡀࡓࡅࡋࡇ
ࡌࡀࡋࡉࡋ ࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡉࡍࡄࡅࡕࡀ ࡖࡈࡀࡁࡉࡀ ࡕࡉࡔࡓࡉࡀ ࡏࡋࡀࡊ ࡃࡉࡋࡀࡊ
ࡄࡍࡀ ࡄࡍࡀ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ
ࡌࡀࡍࡕࡀ ࡋࡃࡉࡋࡀࡍ ࡏࡕࡋࡀࡍ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡁࡃࡅࡓࡃࡉࡀ ࡓࡁࡉࡀ
ࡖࡁࡔࡉࡁࡉࡀ ࡖࡓࡅࡄࡀ ࡏࡔࡕࡁࡅࡍ
ࡏࡕࡋࡀࡍ ࡀࡍࡅࡑࡓࡀࡉࡉࡀ ࡅࡌࡀࡃࡍࡀࡉࡉࡀ
ࡅࡁࡀࡋࡀࡋࡅࡍ ࡏࡅࡓ ࡌࡀࡓࡇ ࡖࡄࡔࡅࡀࡊ
ࡏࡔࡕࡁࡅࡍ ࡁࡔࡉࡁࡉࡀ ࡖࡓࡅࡄࡀ
ࡅࡔࡀࡁࡀ ࡋࡁࡀࡉࡕࡀ ࡀࡍࡋࡐࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡁࡅࡕࡀ ࡅࡕࡅࡔࡁࡉࡄࡕࡀ ࡁࡅࡍ
ࡅࡔࡅࡌࡀࡉࡄࡅࡍ ࡌࡍ ࡁࡉࡕ ࡄࡉࡉࡀ ࡋࡀࡌࡉࡉࡐࡎ
ࡌࡍ ࡁࡉࡕ ࡄࡉࡉࡀ ࡋࡀࡌࡉࡎࡐࡉࡒ
ࡅࡏࡈࡑࡁࡀ ࡅࡓࡅࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ ࡎࡍࡉࡁ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡄࡍࡉࡕ ࡋࡉࡀࡓࡃࡀࡍ
ࡏࡋࡀࡅࡀࡉࡄࡅࡍ ࡋࡀࡌࡀࡂࡆࡉࡓࡉࡀ
ࡋࡅࡀࡕ ࡀࡁࡀࡄࡀࡕࡅࡍ ࡌࡉࡕࡒࡀࡉࡌࡉࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡓࡀࡄࡌࡉࡀ ࡖࡋࡉࡋࡉࡀ ࡁࡅࡍ
ࡅࡋࡀࡅࡀࡐ ࡖࡋࡀࡐ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡏࡋ ࡆࡉࡃࡒࡀ ࡖࡉࡀࡄࡉࡁ
ࡅࡓࡉࡃࡀࡐ ࡖࡀࡁࡀࡓ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ
ࡄࡀࡆࡉࡋࡇ ࡋࡀࡉࡀࡓ ࡃࡀࡉࡊࡀ
ࡉࡀࡄࡉࡁࡋࡅࡍ ࡁࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡌࡀࡔࡍࡉࡋࡇ ࡅࡏࡌࡓࡀ ࡅࡔࡉࡌࡀ
ࡁࡅࡕࡀ ࡌࡍ ࡄࡉࡉࡀ ࡁࡀࡉࡉࡀ ࡅࡀࡌࡀࡓ
ࡅࡄࡀࡉࡆࡀࡊ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ
ࡀࡁࡀࡄࡀࡕࡀࡉ ࡖࡋࡀࡊࡀࡍ ࡖࡉࡍࡔࡌࡀࡕࡀ ࡁࡓࡀࡄࡌࡉࡀ ࡏࡕࡉࡌࡋࡅࡍ
ࡏࡅ ࡄࡉࡉࡍࡀࡋࡅࡊࡍ ࡄࡉࡉࡀ
ࡅࡀࡉࡈࡀ ࡅࡓࡉࡃࡀࡐ ࡅࡀࡊࡃࡁࡀ ࡎࡀࡁࡋࡉࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡁࡃࡅࡓࡃࡉࡀ ࡓࡌࡉࡍ
ࡅࡔࡅࡌࡀ ࡖࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡅࡔࡅࡌࡀ ࡖࡉࡀࡅࡀࡓ
ࡅࡁࡓࡀࡆࡉࡀ ࡖࡔࡉࡁࡉࡀࡄࡉࡀ ࡏࡎࡕࡀࡀࡊࡓ
ࡁࡋࡉࡁࡀࡉࡄࡅࡍ ࡅࡁࡅࡐࡌࡀࡉࡄࡅࡍ ࡄࡅࡀ
ࡅࡋࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ ࡖࡉࡍࡌࡀࡓࡅࡋࡇ
ࡌࡀࡋࡉࡋ ࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡉࡍࡄࡅࡕࡀ ࡖࡈࡀࡁࡉࡀ ࡕࡉࡔࡓࡉࡀ ࡏࡋࡀࡊ
ࡄࡍࡀ ࡄࡍࡀ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ
ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ
ࡗ ࡁࡀࡈࡋࡀ ࡕࡉࡁࡉࡋ
ࡌࡀࡎࡂࡉࡀ ࡋࡅࡀࡕ ࡏࡅࡓ ࡌࡀࡓࡇ ࡖࡄࡔࡅࡀࡊ
ࡅࡏࡅࡕࡓࡉࡀ ࡆࡓࡉࡆࡉࡀ ࡅࡌࡆࡀࡓࡆࡉࡀ ࡌࡉࡇࡍ
ࡅࡀࡌࡀࡓࡋࡇ
ࡖࡏࡋ ࡃࡉࡋࡉࡀ ࡏࡕࡋࡉࡀ ࡌࡀࡍࡕࡀ ࡁࡃࡅࡓࡃࡉࡀ
ࡏࡅࡓ ࡀࡕࡐࡀ ࡅࡐࡌࡀࡊ
ࡀࡌࡀࡓࡋࡇ ࡏࡅࡓ ࡋࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ
ࡋࡃࡉࡋࡀࡊ ࡌࡀࡍࡕࡀ ࡁࡃࡅࡓࡃࡉࡀ ࡌࡉࡉࡍࡋࡀࡊ
ࡉࡀ ࡏࡅࡕࡓࡀ ࡎࡀࡂࡉࡀ
ࡀࡌࡀࡓࡋࡇ
ࡏࡕࡋࡉࡀ ࡀࡍࡅࡑࡓࡀࡉࡉࡀ ࡅࡌࡀࡃࡍࡀࡉࡉࡀ
ࡅࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡃࡀࡓࡊࡉࡀ
ࡖࡁࡔࡉࡁࡉࡀ ࡖࡓࡅࡄࡀ ࡏࡔࡕࡁࡅࡍ
ࡏࡕࡋࡀࡍ ࡕࡀࡓࡌࡉࡃࡉࡀ
ࡅࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡃࡀࡓࡊࡉࡀ
ࡖࡁࡔࡉࡁࡉࡀ ࡖࡓࡅࡄࡀ ࡏࡔࡕࡁࡅࡍ
ࡏࡕࡋࡀࡍ ࡕࡀࡓࡌࡉࡃࡉࡀ
ࡅࡔࡅࡌࡀࡉ ࡃࡉࡋࡉࡀ ࡄࡅࡀ ࡒࡀࡃࡀࡓࡊࡉࡀ
ࡖࡁࡔࡉࡁࡉࡀ ࡖࡓࡅࡄࡀ ࡏࡔࡕࡁࡅࡍ
ࡏࡃࡇ ࡋࡅࡐࡌࡇ ࡖࡏࡅࡓ ࡓࡊࡀࡊ
ࡅࡄࡀࡉࡆࡀࡊ ࡌࡃࡀࡋࡉࡀ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ
ࡖࡓࡅࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ ࡎࡍࡉࡁ ࡅࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ
ࡅࡌࡋࡀࡂࡉࡈࡋࡉࡍ ࡏࡋ ࡉࡍࡔࡌࡀࡕࡀ
ࡅࡁࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡀࡅࡃࡉࡍ
ࡅࡔࡅࡌࡀ ࡖࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡌࡀࡃࡀࡊࡓ
ࡅࡓࡀࡌࡉࡋࡅࡍ ࡁࡉࡀࡌࡀ ࡓࡁࡀ ࡖࡎࡅࡐ
ࡅࡄࡀࡉࡆࡀࡊ ࡀࡍࡎࡉࡁࡋࡅࡍ ࡌࡍ ࡅࡐࡌࡇ ࡖࡏࡅࡓ
ࡀࡋࡌࡀ ࡖࡄࡀࡈࡀࡉࡅࡍ ࡔࡀࡋࡌࡉࡀ
ࡗ ࡆࡀࡍ ࡔࡅࡔࡌࡀ ࡄࡉࡅࡀࡓࡀ ࡖࡁࡌࡉࡀ ࡄࡉࡉࡀ ࡓࡌࡉࡍ
ࡅࡄࡀࡉࡆࡀࡊ ࡄࡀࡅࡉࡀ ࡄࡀࡀࡍࡕࡅࡍ ࡉࡍࡔࡌࡀࡕࡀ
ࡁࡌࡀࡁࡑࡅࡕࡀ ࡓࡀࡁࡕࡉࡀ ࡀࡑࡁࡀࡋࡅࡍ
ࡅࡄࡀࡉࡆࡀࡊ ࡀࡑࡁࡀࡋࡅࡍ ࡁࡌࡀࡁࡑࡅࡕࡀ ࡓࡀࡁࡕࡉࡀ
ࡅࡋࡀࡉࡉࡋࡐࡅࡍ ࡁࡋࡀࡅࡀࡐ ࡓࡁࡀ
ࡏࡅࡕࡓࡉࡀ ࡖࡄࡀࡉࡐࡒࡉࡀ ࡌࡉࡀ ࡀࡍࡒࡐࡉࡍ
ࡅࡄࡀࡉࡆࡀࡊ ࡋࡄࡀࡉࡐࡒࡉࡀ ࡌࡉࡀ ࡌࡀࡁࡀࡓࡋࡅࡍ
ࡌࡉࡈࡑࡀࡓࡀࡓࡋࡅࡍ ࡁࡀࡉࡀࡍࡉࡄࡅࡍ ࡃࡉࡌࡉࡄࡕࡀ
ࡀࡋࡀࡍࡀࡐࡉࡄࡅࡍ ࡖࡉࡍࡔࡌࡀࡕࡀ ࡖࡁࡃࡅࡓࡃࡉࡀ ࡄࡅࡍ
ࡅࡀࡌࡀࡓࡋࡅࡍ
ࡅࡄࡀࡉࡆࡀࡊ ࡁࡃࡅࡓ ࡄࡀࡈࡉࡀ
ࡄࡀࡆࡉࡍ ࡃࡀࡓࡕࡉࡍ ࡁࡂࡀࡅࡇ ࡖࡕࡉࡁࡉࡋ
ࡅࡁࡏࡒࡀࡓࡀ ࡖࡀࡍࡔࡐࡀࡉ ࡌࡀࡅࡕࡉࡁࡋࡇ
ࡏࡋ ࡏࡉࡍࡔ ࡏࡉࡍࡔ ࡁࡉࡀࡌࡉࡇࡍ ࡋࡀࡂࡉࡈࡋࡇ
ࡁࡀࡕࡓࡀ ࡎࡀࡂࡉࡀ ࡁࡉࡕ ࡕࡅࡔࡋࡉࡌࡀ
ࡅࡁࡀࡉࡀࡓ ࡅࡌࡉࡕࡓࡀࡅࡓࡀࡁ ࡃࡌࡅࡕࡀࡉࡄࡅࡍ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡀࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ ࡉࡀࡒࡓࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ

Source Colophon

Classical Mandaic text from The Mandaean Book of John: Critical Edition, Translation, and Commentary, edited by Charles G. Häberl and James F. McGrath (De Gruyter, 2020). Published under CC BY-NC-ND 4.0. Accessed via Internet Archive: archive.org/details/mandaeanbookofjohn. Pages 210–215 (Mandaic text, 0-indexed pages: 219, 221, 223).

Chapter 75 — The Peacock

Chapter 75 of the Mandaean Book of John — the Peacock's lament. The Peacock (Mandaic: Tausa) is a cosmic figure in Mandaean tradition, set at the enclosure of the material world as its guardian until Earth comes to nought. This chapter traces his journey from defiant protest through deepening self-knowledge to final reconciliation. He begins with a challenge — who is like me? — and moves through five rounds of speech: complaint against Life for laying him low, a formal petition to the Great Life asking what deficiency justified his exile, an existential cry asking what sins he committed against Life's house, a woe-speech in which he finally names his own folly, beauty, and pride as the causes, and a sequence of "Why was I not?" questions that trace the path he should have taken — meek like the Euphrates, wise, truthful, set right. The resolution is swift: Hibel submitted and was called beloved; the Peacock did not submit and was called defiant. His voice rises to his ancestors; they write him a true letter extending truth's hand and telling him to cast his rage from his mind. He becomes calm. He worships from beginning to end. Approximately fifty verse positions.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Haberl and McGrath's critical edition (De Gruyter, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Haberl and McGrath was consulted as a reference; all departures are documented in the colophon.

Over yonder, by the seashore,
stands and preaches the Peacock.
He says,

"Who is like me?
Is there anyone like me?

They have set me at the enclosure,
and made me the enclosure's guardian,
until Earth comes to nought.
Until Earth comes to nought,
darkness' children come to an end,
and the water courses are cut off from them.

I am the Peacock;
Life, my ancestors, have laid me low.
They made me the enclosure's guardian.
I was filled with doubt,
with doubt, I was filled,
and my senses failed.

I said,
'Who is there that has done to the Great
what they have done to me?'

I, the Peacock, opened my mouth,
and spoke to the Great Life, saying:
'Of those among you who were deficient,
whom did the Great Life cause to stumble?
He started a fight because a folly of mine,
the Peacock, displeased the Great Life,
and made me the enclosure's guardian,
until Earth comes to nought.'

When the Great Life did this to me,
the Peacock, my heart sank into my stomach.
I said,
'What sins did I commit against the house of the Great Life,
that my own ancestors have cast me down,
removed me from my throne and from my place,
and set me at the world's distant end?
They set me at the world's distant end,
until Earth comes to nought,
until Earth comes to nought,
and darkness' children perish,
darkness' children perish,
and the water courses are cut off from them.
They shall sink into the darkness,
and light's children shall be raised up.'

When the Great did this to me,
my heart sank into my stomach.
I said,
'Why do I stand, and worship,
and praise Life, my ancestors,
when they do not take my blessing on high,
and have removed me from my place,
brought me low and accused me,
and made me the enclosure's guardian.'

When the Great Life did this to me,
I said,
'Woe is me, the Peacock,
whose folly exceeds his goodness,
whose beauty has slain him,
whose own words have trapped him,
and whose pride has trapped him.
Woe to you, whose beauty has slain him,
and whose own words brought him low.'

I spoke, saying to the Great Life,
'Why was I not meek,
like the water that comes from the mouth of the Euphrates?
Why was I not wise,
that all the fools before me,
all who rebelled were then brought low?
Why was I not truthful,
without a lie in my mouth?

Why was I not set right,
like a platter set before the starving?
They eat their fill from it,
then stand and submit to their lord.

Hibel submitted to his ancestors,
and they called him a beloved son.
The Peacock did not submit,
and they called him a defiant son.
My ancestors on high
do not take my blessing.'"

As the Peacock said this,
his voice rose up before his ancestors.
When his ancestors heard his voice,
they wrote him a true letter.

"They put me in my settlement, and said to me,
'The Great Life has extended truth's hand to you,
now cast your rage from your mind.'"

When the Peacock heard so,
he became calm and his heart settled down.
He started to worship and praise
his ancestors from beginning to end.

And Life triumphs!

Colophon

Source: The Mandaean Book of John, critical edition by Charles G. Haberl and James F. McGrath (De Gruyter, 2020). Accessed via Internet Archive under CC BY-NC-ND 4.0. Chapter 75, pages 214-218 (text), 215-219 (translation).

Language: Classical Mandaic (Eastern Aramaic dialect). Translated independently from the Mandaic source text.

Reference: The English translation by Haberl and McGrath was consulted to verify verse boundaries, structural divisions, and reading order. All departures from the reference are documented below.

independent translation standard Statement: This translation is independently derived from the Classical Mandaic source text. The English of Haberl and McGrath was used as a reference to verify readings and resolve ambiguities in the manuscript extraction order, but the English produced here is the translator's own work. Where the translator's reading differs from the reference, the departure is documented.

Note on the Peacock (Tausa): The Peacock is a distinctive Mandaean cosmic figure. In Mandaean cosmology, the Peacock was an excellency of the lightworld who was exiled to the cosmic enclosure as its guardian — a punishment for pride, folly, and defiance. His lament in this chapter follows a precise dramatic arc: challenge, doubt, formal petition, self-diagnosis, and reconciliation. Unlike Abator (Chapters 71-72), who was summoned reluctantly and then overreached, the Peacock's crime is simpler and older: he did not submit. Hibel submitted to his ancestors and was called beloved; the Peacock refused and was called defiant. The reconciliation comes not through argument but through a "true letter" — the ancestors respond to his voice with written truth, and the Peacock's rage dissolves.

Note on the enclosure (antara ikmaca): The Peacock guards the enclosure (antar) of the material world until Earth comes to nought. This refrain — "until Earth comes to nought" — appears seven times in the chapter, marking each stage of the lament. The enclosure is not a prison but a post: the Peacock stands at the boundary between the lightworld and the world of darkness, watching over it until the cosmic dissolution. His complaint is not that the duty is wrong but that it was imposed without his consent.

Note on the five "Why was I not?" questions: The Peacock's final speech traces the path of submission he should have followed: meek (like the Euphrates' water), wise (learning from the fools who fell), truthful (without a lie), and set right (like a platter before the starving). Each question is a self-diagnosis. The answer to all four is the same: he was not, because his folly exceeded his goodness, his beauty slew him, and his words trapped him. The platter simile is especially precise — a platter before the starving feeds others and then submits to its lord. Service is not degradation; it is the posture that earns return.

Translation Departures from Reference:

"darkness' children" for ref's "darkness' people" — binia = children, consistent with pipeline rendering.
"water courses" for ref's "canals" — shiriʾa rendered as "water courses" throughout.
"the house of the Great Life" for ref's "Life's house" — Mandaic bit hiia rabia explicitly includes rabia (great).
"cast me down" for ref's "dethroned me" — ashkil = cast down, bring low.
"removed me from my throne and from my place" for ref's "unseated me from my place" — Mandaic has both ukrsia (throne) and atar (place); retaining both.
"they shall sink into the darkness" for ref's implicit future — eschatological "shall."
"light's children shall be raised up" for ref's implicit present — eschatological "shall."
"whose folly exceeds his goodness" for ref's "whose decency is exceeded by his stupidity" — sukl = folly (not "stupidity"), tabut = goodness (not "decency"); Mandaic word order has folly as subject.
"whose beauty has slain him" for ref's "whose beauty has killed him" — register choice for gitl.
"the mouth of the Euphrates" for ref's "the Euphrates' mouth" — genitive with "of."
"brought low" for ref's "brought down" — consistent with ashkil rendering.
"cast your rage from your mind" for ref's "put your rage out of your mind" — rma consistently "cast."
All cumulative departures from Chapters 66-74 remain in force where the same Mandaic terms recur.

Scribal credit: Formatted and archived by Tanken (translator session 138). Independent Good Works Translation from Classical Mandaic.

Source Text: Mandaic — Chapter 75

Classical Mandaic source text from Haberl and McGrath's critical edition (De Gruyter, 2020), pages 214-218. Presented in manuscript extraction order; couplet reversal applies for reading order (see Chapters 66-74 colophons for the full pattern).

ࠑࠀࠒࠒࠐ ࠕࠃࠀࠓࠒࠔ ࠈࠀࠕࠈࠀ
ࠄࠄࠒࠄ ࠄࠒࠇࠏ ࠖࠒࠀࠐࠀ
ࠕࠀࠐࠀࠓ

ࠐࠀࠕࠉ ࠃࠀࠐࠒࠀ ࠄࠃࠒࠄࠒࠀ
ࠐࠀࠉ ࠄࠃࠒࠄࠒࠀ ࠃࠀࠐࠒࠀ

ࠕࠔࠀࠕࠒࠕࠉ ࠀࠉࠈࠀࠓ ࠒࠇࠐࠀࠑ
ࠏࠄ ࠒࠇࠐࠀࠑ ࠀࠕࠈࠁࠕࠉ
ࠀࠄࠐࠀ ࠖࠁࠀࠈࠄࠀ ࠈࠒࠁࠒࠄ
ࠀࠄࠐࠀ ࠖࠈࠒࠁࠒࠄ ࠁࠀࠈࠄࠀ
ࠕࠔࠒࠓࠒࠀࠀࠉ ࠖࠐࠒࠀ ࠐࠒࠀࠉࠒࠄࠕࠉ ࠐࠒࠈࠏࠒࠑ
ࠕࠁࠒࠉࠀ ࠄࠔࠕࠀࠇ ࠈࠀࠒࠒࠏࠀ

ࠀࠔࠇࠒࠄࠕࠉ ࠄࠒࠒࠀ ࠀࠁࠀࠄࠀࠈࠀࠒ
ࠀࠀࠉ ࠈࠀࠕࠈࠀ

ࠄࠒࠁࠀࠒ ࠁࠄࠏࠕࠂࠈࠀ ࠑࠀࠐ
ࠀࠉࠈࠀࠓ ࠒࠇࠐࠀࠑ ࠔࠀࠕࠒࠕࠉ
ࠕࠓࠕࠒࠀࠀࠉࠒ ࠏࠈࠀࠔࠇࠀࠄ
ࠄࠒࠁࠀࠒ ࠑࠀࠐ ࠁࠄࠏࠕࠂࠈࠀ

ࠏࠐࠓࠒࠈ
ࠖࠁࠃࠒࠄࠒࠀ ࠀࠁࠃࠒࠀ
ࠐࠀࠉ ࠖࠏࠁࠀࠃ ࠁࠓࠁࠒࠀ
ࠕࠄࠓࠁࠒࠀ ࠖࠏࠐࠀࠓࠄࠕࠉ
ࠀࠀࠉ ࠈࠀࠕࠈࠀ ࠒࠏࠄࠈࠒࠈ ࠕࠏࠐࠀࠒ
ࠕࠀࠔࠇࠒࠄ ࠓࠁࠒࠀ

ࠐࠀࠉ ࠐࠒࠀࠉࠒࠕࠇࠉ ࠖࠄࠕࠈࠓࠀࠀࠉ ࠄࠕࠀ
ࠈࠀࠕࠈࠀ ࠄࠂࠀࠈ ࠓࠁࠒࠀ
ࠓࠐࠀࠄࠇ ࠈࠒࠂࠓࠀ ࠖࠈࠕࠇࠄࠈࠀࠒ ࠃࠒࠄࠒࠀ
ࠀࠄࠐࠀ ࠖࠈࠒࠁࠒࠄ ࠁࠀࠈࠄࠀ
ࠕࠀࠉࠈࠀࠓ ࠒࠇࠐࠀࠑ ࠔࠀࠕࠒࠕࠉ
ࠀࠀࠉ ࠈࠀࠕࠈࠀ ࠄࠒࠁࠀࠒ ࠏࠈࠀࠔࠇࠀࠄ ࠐࠉ ࠈࠀࠐࠇࠇ

ࠗ ࠄࠀࠒࠆࠒࠉ ࠀࠁࠀࠃࠕࠁࠒࠀ ࠓࠁࠒࠀ
ࠏࠐࠓࠒࠈ
ࠖࠀࠁࠀࠄࠀࠈࠀࠒ ࠄࠃࠒࠄࠒࠀ ࠀࠔࠇࠒࠄࠕࠉ
ࠐࠀࠄࠕ ࠄࠈࠒࠈ ࠁࠒࠈ ࠄࠒࠒࠀ ࠓࠁࠒࠀ
ࠕࠁࠒࠃࠀࠉࠁ ࠀࠄࠐࠒࠀ ࠀࠕࠈࠁࠕࠉ
ࠐࠉ ࠕࠇࠓࠈࠒࠀࠒ ࠕࠐࠉ ࠀࠈࠓࠀࠒ ࠀࠕࠈࠁࠕࠉ

ࠀࠄࠐࠀ ࠖࠈࠒࠁࠒࠄ ࠁࠀࠈࠄࠀ
ࠀࠕࠈࠁࠕࠉ ࠁࠒࠃࠀࠉࠁ ࠀࠄࠐࠒࠀ
ࠕࠁࠒࠉࠀ ࠄࠔࠕࠀࠇ ࠁࠀࠈࠄࠒࠀ
ࠀࠄࠐࠀ ࠖࠁࠀࠈࠄࠀ ࠈࠒࠁࠒࠄ
ࠕࠔࠒࠓࠒࠀࠀࠉ ࠖࠐࠒࠀ ࠐࠒࠀࠉࠒࠄࠕࠉ ࠐࠒࠈࠏࠒࠑ
ࠁࠀࠈࠄࠒࠀ ࠀࠁࠒࠉࠀ ࠄࠔࠕࠀࠇ
ࠕࠁࠒࠉࠀ ࠀࠄࠉࠕࠓࠀ ࠐࠒࠈࠑࠀࠒࠐࠒࠀ
ࠄࠒࠕࠉࠉ ࠄࠄࠔࠕࠀࠇ ࠔࠀࠄࠏࠒࠀ
ࠄࠒࠁࠀࠒ ࠏࠈࠀࠔࠇࠀࠄ ࠐࠉ ࠈࠀࠐࠇࠇ
ࠀࠀࠉ ࠗ ࠄࠀࠒࠆࠒࠉ ࠀࠁࠀࠃࠕࠁࠒࠀ ࠓࠁࠒࠀ
ࠏࠐࠓࠒࠈ
ࠕࠏࠔࠀࠁࠒࠕࠉࠉ ࠄࠄࠒࠒࠀ ࠀࠁࠀࠄࠀࠈࠀࠒ
ࠄࠐࠀࠄࠕ ࠏࠑࠕࠐ ࠕࠏࠈࠂࠕࠃ
ࠕࠀࠔࠇࠒࠄࠕࠉ ࠐࠉ ࠃࠕࠈࠇࠀࠒ
ࠕࠈࠀࠁࠕࠈࠀࠒ ࠁࠏࠐࠓࠕࠐ ࠄࠀࠄࠀࠂࠈࠒࠀ

ࠀࠉࠈࠀࠓ ࠒࠇࠐࠀࠑ ࠔࠀࠕࠒࠕࠉ
ࠀࠔࠄࠏࠕࠉ ࠕࠀࠈࠒࠕࠉ
ࠏࠐࠓࠒࠈ
ࠀࠀࠉ ࠀࠁࠀࠃࠕࠁࠒࠀ ࠄࠒࠒࠀ
ࠖࠈࠕࠇࠄࠈࠀࠒ ࠀࠉࠔࠏࠀ ࠐࠉ ࠈࠀࠁࠕࠈࠀࠒ
ࠕࠀࠒ ࠏࠄࠀࠒ ࠈࠀࠕࠈࠀ
ࠕࠐࠀࠄࠀࠄࠇ ࠖࠕࠏࠐࠇ ࠈࠀࠓࠇࠕࠒࠀ
ࠕࠔࠕࠓࠏࠇ ࠂࠒࠈࠄࠇ
ࠕࠓࠀࠁࠕࠈ ࠓࠕࠄࠇ ࠈࠀࠀࠇࠓࠈࠇ
ࠕࠐࠀࠄࠀࠄࠒࠀ ࠖࠕࠏࠐࠇ ࠀࠔࠄࠏࠕࠒࠀ
ࠕࠀࠒࠄࠀࠇ ࠖࠔࠕࠓࠏࠇ ࠂࠒࠈࠄࠇ
ࠀࠀࠉ ࠐࠀࠄࠀࠄࠒࠈ ࠕࠀࠐࠀࠓࠀࠉࠄࠕࠉ ࠄࠓࠁࠒࠀ

ࠗ ࠐࠒࠀ ࠖࠀࠈࠒࠉ ࠐࠉ ࠕࠏࠐࠀ ࠓࠏࠀࠔ
ࠀࠄࠐࠀ ࠖࠄࠀࠄࠕࠒࠈ ࠐࠒࠇࠀࠇ
ࠖࠕࠇࠄࠄࠕࠉ ࠈࠀࠄࠇࠒࠀ ࠐࠒࠀࠉࠒ ࠑࠃࠒࠐࠀ
ࠀࠄࠐࠀ ࠄࠀࠄࠕࠒࠈ ࠄࠀࠒࠇࠐࠀ
ࠖࠕࠇࠄࠄࠕࠉ ࠐࠀࠓࠃࠒࠀ ࠄࠀࠒࠆࠒࠉ ࠏࠈࠐࠀࠀࠇࠇ
ࠖࠄࠀࠒࠒࠈ ࠕࠏࠐࠀࠒ ࠀࠇࠃࠁࠀ
ࠀࠄࠐࠀ ࠖࠄࠀࠄࠕࠒࠈ ࠕࠇࠔࠈࠀࠀࠉ

ࠗ ࠀࠏࠈࠕࠓࠀ ࠖࠑࠕࠃࠀࠐ ࠀࠇࠏࠒࠉࠀ ࠈࠓࠒࠑ
ࠀࠄࠐࠀ ࠖࠄࠀࠄࠕࠒࠈ ࠀࠈࠓࠒࠀࠑ

ࠕࠑࠀࠒࠐࠒࠀ ࠄࠐࠀࠓࠀࠒࠄࠕࠉ ࠐࠒࠃࠒࠉࠉ
ࠀࠄࠇࠒࠀ ࠈࠀࠁࠒࠀࠐࠒࠇࠉ
ࠀࠁࠓࠀ ࠓࠄࠒࠐࠀ ࠑࠓࠕࠒࠀ
ࠄࠒࠁࠒࠄ ࠏࠈࠐࠀࠀࠇࠇ ࠄࠀࠁࠀࠄࠀࠈࠇ
ࠁࠓࠀ ࠐࠓࠒࠃࠀ ࠑࠓࠕࠒࠀ
ࠈࠀࠕࠈࠀ ࠖࠄࠀ ࠏࠐࠀࠀࠇࠇ
ࠈࠀࠁࠕࠈࠀࠒ [ࠄࠀࠄࠀࠂࠈࠒࠀ]
ࠀࠁࠀࠄࠀࠈࠀࠒ ࠁࠏࠐࠓࠕࠐࠀ

ࠑࠀࠄࠇ ࠄࠑࠕࠃࠀࠐ ࠀࠁࠀࠄࠀࠈࠇ ࠈࠄࠒࠑ
ࠗ ࠄࠀࠒࠆࠒࠉ ࠀࠐࠀࠓ ࠈࠀࠕࠈࠀ

ࠏࠂࠉࠒࠓࠈࠀ ࠖࠕࠇࠔࠈࠀ ࠃࠇࠀࠁࠕࠄࠇ
ࠀࠁࠀࠄࠀࠈࠇ ࠖࠔࠒࠐࠕࠒࠀ ࠄࠑࠀࠄࠇ

ࠕࠀࠐࠀࠓࠄࠒࠀ ࠕࠇࠔࠈࠀ ࠔࠏࠀࠈࠄࠀࠇ ࠓࠁࠒࠀ
ࠕࠄࠃࠒࠄࠒࠀ ࠓࠐࠕࠄࠒࠀ ࠁࠔࠒࠇࠈࠉࠀࠒ

ࠀࠁࠓࠇ ࠄࠕࠏࠓࠀ ࠐࠉ ࠏࠕࠓࠑࠀࠇ
ࠄࠉࠀ ࠕࠏࠈࠒࠁ ࠄࠒࠁࠇ ࠄࠈࠀࠐࠇࠇ
ࠗ ࠄࠀࠒࠆࠒࠉ ࠔࠕࠐࠀ ࠈࠀࠕࠈࠀ
ࠄࠀࠁࠀࠄࠀࠈࠇ ࠐࠉ ࠓࠒࠔ ࠁࠓࠒࠔ
ࠑࠀࠐ ࠕࠈࠂࠒࠃ ࠕࠔࠀࠁࠀ
ࠕࠄࠒࠒࠀ ࠆࠀࠒࠇࠉ

Source Colophon

Edition: Haberl, Charles G. and James F. McGrath. The Mandaean Book of John: Critical Edition, Translation, and Commentary. Berlin: De Gruyter, 2020.

Access: Internet Archive (archive.org/details/mandaeanbookofjohn). Licensed under CC BY-NC-ND 4.0.

Manuscript Basis: The critical edition is based on multiple Mandaean manuscript witnesses. Chapter 75 (pages 214-218 text, 215-219 translation in the PDF) presents the Mandaic text in modern Mandaic script with verse numbering.

Note on Extraction: Source text extracted from the PDF using PyMuPDF. The PDF stores Mandaic Unicode (block U+0840-U+085F) as a text layer. The extraction preserves the manuscript line order; couplet reversal (reading each pair of lines in reverse order) applies for the correct reading sequence, as documented in the colophon.

Chapter 76 — The True Letter

Chapter 76 of the Mandaean Book of John — the final chapter and the most explicit confrontation between the Mandaean tradition and Christianity in the text. A divine messenger arrives bearing sandals of precious stone, a mace, and the great axe of openings. He enters Jerusalem by voice alone, opening its sealed gates, making its scents fragrant, healing the blind, the skin-diseased, the mute, and the lame — performing the works that Christianity attributes to Christ. Then Christ himself appears, seeing the messenger dimly, changing his appearance, twisting his tongue to question: Who are you, from the First Life? Three encounters follow the same pattern: Christ sees, Christ questions, the messenger answers. In the first, Christ mirrors the messenger's deeds back to him in second person. In the second, Christ demands: Show me your mighty deeds! The messenger responds with elemental mastery — trampling Earth, shaking the heavens, writing to living water, signing upon fire. In the third, Christ's final demand: recite a true letter. The messenger recites the genealogical chain — Adam and Eve, Shitel, Ram and Rud, Shorbey and Sharhabiel, Shem son of Noah — each generation marked by its mode of destruction: the sword and plague, fire and burning, floods of water. The verdict is absolute: whoever heeded and believed, a place at light's abode; whoever did not, their name erased from the scroll. Approximately fifty-one verse positions.

Translated from Classical Mandaic by the Good Works Library, 2026. Source text from Haberl and McGrath's critical edition (De Gruyter, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Haberl and McGrath was consulted as a reference; all departures are documented in the colophon.

I come with sandals of precious stones,
and upon my hands are gems and pearls.
In my left hand they placed a mace,
and the great axe of openings,
which opens the way before me.

I shall destroy, I shall build,
I shall lay waste,
and raise up my temple.
The images that were depicted upon it,
I have wiped clean from left to right.

With a wreath upon my head,
I go to ages and generations.
To ages and generations I go,
until I reach Jerusalem.

I set up a throne and upon it I sat,
and spoke in the secrets of my wisdom,
so that Jerusalem, whose gate was shut
and whose bars and bolts were drawn in —
from my voice and my declaration,
the bolts of its closed gate opened,
and its bars and bolts were rolled back.

Jerusalem shone in my splendor,
all the scents became fragrant.
Those who stank, their scent
became fragrant with my scent.

I opened the eyes of the blind,
and I healed those with skin diseases.
I placed speech in the mouths
of the tongue-tied and the mute.
I made the crippled and the lame
walk upon their own feet.

Christ raised his eyes, and he saw me dimly.
He changes his appearance to question me,
he twists his tongue,
and speaks with me in many ways,
and he says:

"Who are you, from the First Life,
who went with a wreath upon your head,
you went to ages and generations,
until you reached the gate of Jerusalem.
You set up a throne and upon it you sat,
and spoke in the secrets of wisdom,
so that Jerusalem, whose gate was shut
and whose bars and bolts were drawn in —
from your voice and declaration,
the bolts of its closed gate opened,
and its bars and bolts were rolled back.

Jerusalem shone in your splendor,
all the scents became fragrant.
You opened the eyes of the blind,
and you healed those with skin diseases.
You placed speech in the mouths
of the tongue-tied and the mute.
You made the crippled and the lame
walk upon their own feet."

Christ raised his eyes, and he saw me dimly,
and he changes his appearance to question,
so he twists his tongue,
and speaks with me in many ways,
and he says:

"Who are you, from the First Life,
and from those well-versed in wisdom?
Show me your mighty deeds in Jerusalem!"

I trampled upon Earth until it trembled,
and the heavens were shaken.
I wrote a letter to the living water,
and my letter was not rejected.
I made my sign upon the fire,
but the fire did not transgress against me, Excellent Ennosh.

Christ raised his eyes, he saw me dimly,
and he changes his appearance to question,
so he twists his tongue,
and speaks with me in many ways,
and he says:

"If you are coming from the First Life,
recite a true letter!"

I recited the beginning of the letter.
I recited about Adam and his wife Eve.
I recited about the head of all generations,
Shitel, Adam's son.
I recited about the good scion,
who sowed ages and generations.
I recited about Ram and Rud,
until they departed through the sword and plague.
I recited about Shorbey and Sharhabiel,
until they departed through fire and burning.
I recited about Shem, Noah's son,
until they departed through floods of water.

For whoever heeded and believed me,
a place is set at light's abode.
For whoever did not heed me,
a place is barred from light's abode.
His name shall be erased from my scroll,
and his form shall darken and not shine.

The triumphant Life speaks,
and the man who went here triumphs!

Colophon

Language: Classical Mandaic (Eastern Aramaic dialect). Translated independently from the Mandaic source text.

Reference: The English translation by Haberl and McGrath was consulted to verify verse boundaries, structural divisions, and reading order. All departures from the reference are documented below.

Note on the divine messenger: The speaker of Chapter 76 is never named. He arrives with the instruments of cosmic authority — sandals, gems, mace, and the great axe of openings — and performs the works that Christianity attributes to Christ: healing the blind, curing skin diseases, giving speech to the mute, making the lame walk. The Mandaean theological point is precise: the messenger performs these works by divine authority from the First Life; Christ merely sees him dimly and questions from the outside. Christ's vision is impaired (huzian akhu — he sees "as if," dimly); the messenger's authority is total.

Note on the mirror passage (vv. 21-32): Christ's first question echoes the messenger's deeds back in second person — "you set up a throne," "you opened the eyes of the blind," "you placed speech in the mouths." This is a Mandaean literary device: the questioner demonstrates knowledge of the deeds before challenging the authority. The echo is not validation; it is interrogation. Christ must prove he even saw what happened before he can demand credentials.

Note on the true letter (ignirta d-kushta): The "true letter" is a genealogical recitation — the chain from Adam through Shem. Each generation is marked by its mode of destruction: the sword and plague (Ram and Rud), fire and burning (Shorbey and Sharhabiel), floods of water (Shem, Noah's son). This is the Mandaean version of the Biblical genealogy, but the theological valence is different: these are epochs of destruction that prove the speaker's lineage through survival and divine knowledge, not patriarchal succession. The ability to recite this letter — accurately, from the beginning — is the final credential that Christ demands. It is answered.

Note on Excellent Ennosh (Unsh Utra): The address "Excellent Ennosh" in v. 37 reveals that the entire chapter is narrated TO Ennosh — connecting this chapter to Chapter 74, where Ennosh pleads with Life for his disciples. The messenger's confrontation with Christ in Jerusalem is being reported to the same Ennosh who grieved. The answer to Ennosh's grief is not theology. It is testimony: here is what I did in Jerusalem, here is how Christ saw me dimly, here is the letter I recited.

Note on Christ (Mshiha): The Mandaic uses mshiha (ࡌࡔࡉࡄࡀ) — cognate to the Hebrew mashiaḥ and the source of the English "Messiah" and "Christ." In Mandaean theology, Christ is not divine but a false prophet — a figure who sees the truth dimly, twists his tongue, and speaks in many ways. The threefold repetition of "Christ raised his eyes, and he saw me dimly" is the Mandaean judgment on Christianity: its founder could perceive the light but not clearly, and responded not with submission but with interrogation. The verb huzian akhu — "he saw me as if" — encodes the theological claim in two words.

Translation Departures from Reference:

"gems" for ref's "choice gems" — hiriya = gems/jewels; no separate modifier for "choice" in the Mandaic.
"healed" for ref's "cured" — register consistency with the pipeline.
"placed" for ref's "put" — register.
"the tongue-tied and the mute" for ref's "these tongue-tied and mute folk" — dropping "these...folk" for directness.
"the crippled and the lame" for ref's "these crippled and lame folk" — same.
"in many ways" for ref's "in different ways" — b-guvan guvan (lit. "in manner upon manner").
"question" for ref's "ask" — register.
"transgress" for ref's "sin" — htat in the context of elemental obedience; "transgress" captures the covenant between messenger and fire.
"the sword and plague" for ref's "plague and the sword" — preserving Mandaic word order (hirba w-mutan).
"fire and burning" for ref's "flame and fire" — nunra = fire, yaqdan = burning/conflagration; preserving Mandaic word order.
"light's abode" for ref's "light's place" — atar rendered as "abode" for register.
"barred" for ref's "blocked" — register.
"shall be erased" for ref's "will be erased" — eschatological "shall."
"shall darken" for ref's "will become dark" — same.
"raise up my temple" for ref's "put up my temple" — ramian (from rum = raise/elevate).
All cumulative departures from Chapters 66-75 remain in force where the same Mandaic terms recur.

Scribal credit: Formatted and archived by Tanken (translator session 139). Independent Good Works Translation from Classical Mandaic. Final chapter of the Book of John pipeline.

Source Text: Mandaic — Chapter 76

Classical Mandaic source text from Haberl and McGrath's critical edition (De Gruyter, 2020), pages 218-220. Presented in manuscript extraction order; couplet reversal applies for reading order (see Chapters 66-75 colophons for the full pattern).

ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡏࡋ ࡏࡃࡀࡉ ࡁࡄࡉࡓࡉࡀ ࡅࡌࡀࡓࡂࡉࡍࡀ
ࡀࡕࡉࡀࡍ ࡁࡎࡀࡃࡍࡋࡉࡀ ࡄࡉࡋࡉࡀ
ࡅࡀࡍࡓࡂࡀ ࡓࡁࡀ ࡖࡔࡉࡓࡉࡀࡕࡀ
ࡅࡋࡎࡌࡀࡋࡀࡉ ࡓࡌࡅࡍ ࡀࡋࡊࡀ
ࡀࡐࡉࡉࡎࡀࡍ ࡅࡁࡀࡉࡍࡀࡍ
ࡋࡒࡅࡃࡀࡌࡀࡉ ࡔࡀࡓࡉࡀ
ࡅࡓࡀࡌࡉࡀࡍ ࡄࡉࡋࡊࡀࡉ
ࡅࡌࡄࡀࡌࡁࡉࡋࡀࡍ ‖
[274]
ࡌࡉࡎࡌࡀࡋ ࡎࡌࡀࡋ ࡋࡉࡀࡌࡉࡍ ࡊࡀࡐࡓࡕࡉࡅࡍࡍ
ࡄࡀࡋࡉࡍ ࡉࡑࡋࡌࡉࡀ ࡖࡏࡋ ࡀࡔࡉࡀࡕࡀ ࡉࡑࡓࡉࡀ5
ࡌࡀࡎࡂࡉࡀࡍ ࡃࡀࡓࡉࡀ ࡅࡀࡋࡌࡉࡀ
ࡋࡊࡉࡋࡉࡀ ࡁࡓࡉࡔࡀࡉ
ࡀࡋࡌࡀ ࡏࡅࡓࡀࡔࡋࡀࡌ ࡌࡈࡉࡕ
ࡃࡀࡓࡉࡀ ࡅࡀࡋࡌࡉࡀ ࡌࡀࡎࡂࡉࡀࡍ
ࡅࡌࡀࡋࡀࡋࡉࡕ ࡁࡓࡀࡆࡉࡀ ࡄࡉࡅࡊࡌࡕࡀࡉ
ࡕࡓࡀࡕࡑࡇ ࡋࡅࡊࡓࡎࡉࡀ ࡅࡏࡋࡇ ࡉࡀࡕࡁࡉࡕ
ࡅࡌࡀࡒࡓࡉࡁࡇ ࡄࡀࡋࡔࡉࡀ ࡅࡀࡁࡓࡉࡀ
ࡏࡅࡓࡀࡔࡋࡀࡌ ࡏࡄࡉࡃࡀ ࡁࡀࡁࡇ
ࡁࡀࡁࡇ ࡖࡏࡄࡉࡃࡀ ࡕࡐࡀ
ࡌࡍ ࡒࡀࡋࡀࡉ ࡅࡀࡐࡓࡔࡉࡂࡀࡍࡉ10
ࡅࡏࡕࡉࡓࡂࡋࡉࡀ ࡄࡀࡋࡔࡉࡀ ࡅࡀࡁࡅࡓࡉࡀ
ࡅࡊࡋࡄࡅࡍ ࡁࡅࡎࡌࡀࡉࡍࡀ ࡁࡎࡅࡌ
ࡏࡅࡓࡀࡔࡋࡀࡌ ࡉࡍࡄࡓࡀࡕ ࡁࡆࡉࡅࡀࡉ
ࡁࡓࡉࡄࡀࡉࡅࡍ ࡖࡁࡅࡎࡌࡀࡀࡍࡉ ࡁࡎࡅࡌ
ࡄࡀࡋࡉࡍ ࡖࡆࡀࡅࡐࡓ ࡓࡉࡄࡀࡉࡅࡍ
ࡅࡂࡉࡓࡁࡀࡉࡍࡀ ࡀࡎࡉࡕࡉࡅࡍࡍ
ࡏࡅࡉࡓࡉࡀ ࡉࡐࡄࡕࡉࡕ ࡀࡉࡀࡍࡉࡄࡅࡍ
ࡕࡉࡓࡉࡑࡕ ࡋࡅࡐࡌࡀࡉࡄࡅࡍ ࡌࡀࡌࡋࡀ
ࡄࡀࡋࡉࡍ ࡀࡋࡂࡉࡀ ࡅࡃࡅࡂࡉࡀ15
ࡏࡋ ࡋࡉࡂࡓࡀࡉࡄࡅࡍ ࡀࡎࡂࡉࡕࡉࡅࡍࡍ
ࡄࡀࡋࡉࡍ ࡌࡕࡀࡁࡓࡉࡀ ࡅࡔࡀࡅࡐࡉࡐࡀ ‖
[275]
ࡌࡔࡀࡉࡍࡀ ࡂࡀࡅࡇࡍ ࡅࡔࡀࡉࡅࡋࡉࡀ
ࡃࡀࡋ ࡀࡉࡇࡍ ࡅࡄࡅࡆࡉࡀࡍ ࡀࡊࡄࡅ ࡌࡔࡉࡄࡀ
ࡅࡌࡉࡔࡕࡀࡉࡉࡀ ࡀࡁࡉࡄࡃࡀࡉ ࡁࡂࡅࡀࡍ ࡂࡅࡀࡍ
ࡀࡉࡐࡋࡊࡇ ࡏࡋ ࡋࡉࡔࡀࡇࡍ
ࡅࡀࡌࡀࡓ
ࡖࡋࡊࡉࡋࡀ ࡕࡓࡀࡋࡑࡀࡊ ࡁࡓࡉࡔࡀࡊ
ࡌࡀࡍ ࡀࡀࡍࡕ ࡌࡍ ࡄࡉࡉࡀ ࡒࡀࡃࡌࡀࡉࡉࡀ20

220 | Text
ࡌࡀࡎࡂࡉࡕ ࡀࡋࡌࡀ ࡋࡁࡀࡁ ࡏࡅࡓࡀࡔࡋࡀࡌ ࡌࡈࡉࡕ
ࡌࡀࡎࡂࡉࡕ ࡃࡀࡓࡉࡀ ࡅࡀࡋࡌࡉࡀ
ࡅࡌࡀࡋࡀࡋࡉࡕ ࡁࡓࡀࡆࡉࡀ ࡄࡅࡅࡊࡌࡕࡀ
ࡕࡓࡀࡕࡑࡇ ࡋࡅࡊࡓࡎࡉࡀࡊ ࡅࡏࡋࡇ ࡏࡕࡉࡁࡕ
ࡅࡌࡀࡒࡓࡉࡁࡇ ࡄࡀࡋࡔࡉࡀ ࡅࡀࡁࡓࡉࡀ
ࡖࡏࡅࡓࡀࡔࡋࡀࡌ ࡖࡏࡄࡉࡃࡀࡍ ࡁࡀࡁࡇ
ࡁࡀࡁࡇ ࡖࡏࡄࡉࡃࡀ ࡏࡕࡉࡕࡐࡀ
ࡌࡍ ࡒࡀࡋࡀࡊ ࡅࡀࡐࡓࡔࡉࡂࡀࡍࡊ
ࡅࡏࡕࡉࡓࡂࡋࡉࡅ ࡄࡀࡋࡔࡉࡀ ࡅࡀࡁࡓࡉࡀ25
ࡅࡅࡊࡋࡄࡅࡍ ࡁࡅࡎࡌࡀࡉࡍࡀ ࡁࡎࡅࡌ
ࡏࡅࡓࡀࡔࡋࡀࡌ ࡉࡍࡄࡓࡀࡕ ࡁࡆࡉࡅࡀࡊ
ࡅࡂࡉࡓࡁࡀࡉࡍࡀ ࡀࡎࡕࡉࡅࡍࡍ
ࡏࡅࡉࡓࡉࡀ ࡕࡐࡀࡄࡕࡉࡋࡅࡍ ࡀࡉࡀࡍࡉࡄࡅࡍ
ࡕࡓࡀࡕࡑࡉࡋࡅࡍ ࡏࡋ ࡅࡐࡌࡀࡉࡄࡅࡍ ࡌࡀࡌࡋࡀ
ࡄࡀࡋࡉࡍ ࡀࡋࡂࡉࡀ ࡅࡃࡅࡂࡉࡀ
ࡋࡋࡉࡂࡓࡀࡉࡄࡅࡍ ‖ ࡌࡀࡎࡂࡉࡀࡕࡋࡅࡍ
ࡄࡀࡋࡉࡍ ࡌࡕࡀࡁࡓࡉࡀ ࡅࡔࡀࡅࡐࡉࡐࡀ
[276]
ࡅࡌࡔࡀࡉࡍࡀ ࡂࡀࡅࡇࡍ ࡅࡔࡀࡉࡅࡋࡉࡀ
ࡃࡀࡋ ࡀࡉࡇࡍ ࡅࡄࡅࡆࡉࡀࡍ ࡀࡊࡄࡅ ࡌࡔࡉࡄࡀ30
ࡅࡌࡉࡔࡕࡀࡉࡉࡀ ࡀࡁࡉࡄࡃࡀࡉ ࡁࡂࡅࡀࡍ ࡂࡅࡀࡍ
ࡖࡀࡐࡉࡊࡋࡇ ࡋࡉࡔࡀࡇࡍ
ࡅࡀࡌࡀࡓ
ࡅࡌࡍ ࡄࡀࡉࡍࡊ ࡎࡁࡉࡓࡉࡀ ࡄࡅࡅࡊࡌࡕࡀ
ࡌࡀࡍ ࡀࡀࡍࡕ ࡌࡍ ࡄࡉࡉࡀ ࡒࡀࡃࡌࡀࡉࡉࡀ
ࡀࡄࡅࡉࡋࡀࡍ ࡂࡀࡁࡀࡓࡅࡀࡕࡀࡊ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡓࡒࡉࡄࡀ ࡋࡂࡀࡅࡇࡍ ࡅࡏࡎࡕࡀࡃࡍࡓࡀࡍ
ࡀࡀࡍ ࡁࡈࡀࡔࡉࡁࡇ ࡁࡀࡓࡒࡀ ࡅࡀࡍࡃࡀࡕ35
ࡃࡊࡀࡁࡀࡉ ࡋࡀࡔࡉࡈࡅࡉࡀ
ࡃࡊࡀࡁࡀ ࡉࡊࡃࡁࡉࡕ ࡋࡌࡉࡀ ࡄࡉࡉࡀ
ࡅࡍࡓࡀ ࡁࡃࡉࡋࡉࡀ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ ࡋࡀࡄࡈࡀࡕ
ࡅࡍࡓࡀ ࡈࡓࡀࡁࡇ ࡓࡅࡔࡅࡌࡀࡉ
ࡅࡌࡔࡀࡉࡍࡀ ࡂࡀࡅࡇࡍ ࡅࡔࡀࡉࡅࡋࡉࡀ
ࡃࡀࡋ ࡀࡉࡇࡍ ࡅࡄࡉࡆࡉࡀࡍ ࡀࡊࡄࡅ ࡌࡔࡉࡄࡀ
ࡅࡌࡉࡔࡕࡀࡉࡉࡀ ࡀࡁࡉࡄࡃࡀࡉ ࡁࡂࡅࡀࡍ ࡂࡅࡀࡍ
ࡖࡀࡐࡉࡊࡋࡇ ࡋࡋࡉࡔࡀࡇࡍ
ࡅࡀࡌࡀࡓ40
ࡏࡂࡍࡉࡓࡕࡀ ࡖࡅࡊࡔࡈࡀ ࡒࡓࡉࡀ
ࡏࡅ ࡌࡍ ࡄࡉࡉࡀ ࡒࡀࡃࡌࡀࡉࡉࡀ ࡀࡀࡍࡕ ࡀࡍࡉࡐࡒ
ࡋࡀࡃࡀࡌ ࡅࡄࡀࡅࡀ ࡆࡀࡅࡇ
ࡓࡉࡔ ࡏࡂࡍࡉࡓࡕࡀ ࡒࡀࡓࡉࡀࡍ
ࡔࡉࡕࡉࡋ ‖ ࡁࡓ ࡀࡃࡀࡌ
ࡒࡀࡓࡉࡀࡍ ࡓࡉࡔࡀ ࡖࡅࡊࡋࡇ ࡃࡀࡓࡀ
[277]
ࡖࡔࡕࡀࡋ ࡁࡃࡀࡓࡉࡀ ࡅࡀࡋࡌࡉࡀ
ࡒࡀࡓࡉࡀࡍ ࡔࡉࡕࡋࡀ ࡈࡀࡁࡀ
ࡀࡋࡌࡀ ࡖࡁࡄࡉࡓࡁࡀ ࡅࡌࡅࡕࡀࡀࡍ ࡎࡋࡉࡒ
ࡓࡀࡌ ࡅࡓࡅࡃ ࡒࡀࡓࡉࡀࡍ45
ࡀࡋࡌࡀ ࡖࡁࡅࡍࡓࡀ ࡅࡉࡀࡒࡃࡀࡀࡍ ࡎࡋࡉࡒ
ࡔࡅࡓࡁࡀࡉ ࡅࡔࡀࡓࡄࡀࡁࡏࡉࡋ ࡒࡀࡓࡉࡀࡍ
ࡀࡋࡌࡀ ࡁࡈࡅࡀࡐࡉࡍࡀ ࡌࡉࡀ ࡎࡋࡉࡒ
ࡔࡅࡌ ࡁࡓ ࡅࡍ ࡒࡀࡓࡉࡀࡍ
ࡕࡓࡉࡋࡑࡇ ࡃࡅࡕࡊࡀ ࡌࡍ ࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡊࡋࡌࡀࡍ ࡖࡋࡃࡉࡋࡉࡀ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ ࡔࡅࡌࡀ ࡅࡄࡀࡉࡌࡀࡍ
ࡋࡑࡉࡀ ࡃࡅࡕࡊࡇ ࡌࡍ ࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡊࡋࡌࡀࡍ ࡖࡋࡃࡉࡋࡉࡀ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ ࡋࡀࡔࡌࡀ
ࡅࡕࡉࡄࡔࡅࡊ ࡃࡌࡅࡕࡇ ࡅࡋࡀࡕࡉࡄࡍࡀࡓ
ࡉࡍࡕࡉࡊࡀࡐࡓ ࡔࡅࡌࡇ ࡌࡍ ࡔࡀࡕࡐࡀࡉ50
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

The Mandaean Book of John, critical edition by Charles G. Haberl and James F. McGrath. De Gruyter, Brill, 2020. Series: Mandaean Literature I. Open access on Internet Archive: archive.org/details/mandaeanbookofjohn. Licensed under CC BY-NC-ND 4.0.

Mandaic source text extracted from the critical edition PDF using PyMuPDF. Pages 218-220 (Mandaic text, odd pages in 0-indexed PDF). The text is presented in manuscript extraction order (line-by-line as extracted from the PDF). The established couplet reversal pattern applies: for every pair of lines in the extracted Mandaic, the reading order is reversed (second line first, then first line). This pattern has been verified across Chapters 1-75 of the Book of John pipeline.

Chapter 76 is the final chapter of the Book of John.

Consolidation Colophon

This public page was consolidated on 2026-06-30 from seventy-six former public chapter pages under Sitepublish/Good Work Library/Mandaean/Book of John/. The chapter files were useful translation and source-control units, but they were the wrong public publication unit for a continuous canonical book. The old chapter pages are preserved with checksums under _Archive/Publication Unit Rehousing 2026-06-30/Mandaean Book of John Chapter Shards/.

Each chapter section preserves its own local translator notes, source colophons, and Mandaic source text where those were present in the original chapter page. Headings below the chapter level were demoted during consolidation so the page reads as one book with chapter sections.

Mandaic source text from Charles G. Häberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020), accessed via Internet Archive under CC BY-NC-ND 4.0. The ancient Mandaic text itself is not subject to modern copyright; the critical edition and English reference translation carry their own license and are cited here as source witnesses.

Compiled and formatted for the Good Works Library, 2026.