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 New Tianmu Anglican Church. 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 New Tianmu Anglican Church (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 Work Library | Twelfth of the Expeditionary Line | April 2026
🌲
Source Text: ࠐࠓࠀࠔࠉࠀ ࠖࠐࠀࠉࠉࠒࠉࠀ — Chapter 14
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.
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.
🌲