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 New Tianmu Anglican Church, 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 New Tianmu Anglican Church, 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):

1. "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.

2. "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.

3. "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.

4. "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.

5. "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.

6. "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.

7. "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.

8. "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 Work Library by the New Tianmu Anglican Church, 2026. Scribal credit: Tanken (探検), Expeditionary Tulku Life 82.

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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
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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.

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